〈◊〉 QVESTIONS, Dogmatic OBSERVATIONS, A●● Evangelicall ESSAYS, UPON THE GOSPEL OF JESUS CHRIST, ACCORDING TO St. MATTHEW.  
WHEREIN, About two thousand six hundred and fifty necessary, and profitable Questions are discussed; and five hundred and eighty special points of Doctrine noted; and five hundred and fifty Errors confuted, or Objections answered: together with divers Arguments, whereby divers Truths, and true Tenants are confirmed.  
By RICHARD WARD, Sometimes STUDENT in the famous UNIVERSITIES Of 

CAMBRIDGE In ENGLAND:  
St. ANDREWS In SCOTLAND:   And Master of Arts of both the Kingdoms; And now a Preacher in the famous City of LONDON.  
Si in Scriptura sacra tantûm essent quae facillimè intelligerentur, nec studiosè quareretur, nec suavitèr inveniretur veritas. August● de verà religione.  
●on potentus in verbis Scripturarum esse Evangelium, sed in sensu: Non in superficie, sed in medullà: non in ser●●num foliis, sed in radice rationis. Hier. in Epist. ad Ephes.  
So they read in the Book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading, Nehem. 8.8.  
LONDON, Printed for PETER COLE, and are to be sold at his shop in Cornhill, at the sign of the Glove and Lion, near the Royal Exchange. M.DC.XL.   

THE DEMONSTRATION OF THE SCRIPTURES.  
BEing about (by the grace of God) to clear some difficulties, and to collect a few observations from some verses of this Gospel written by St Matthew it will not be amiss, first of all, to resolve a general question or two. Our first question than shall be this.  
Quest. 1 How this Book or any other may be known to be the divine word of God, dictated by the Holy Spirit of God, and not the humour or fancy of a private, erring spirit.  
Answ. I answer, Scripture is known to be Scripture, and canonical books are known to be such by these proofs; properties, & infallible marks. First, by the evidence of the Spirit imprinted in the Scriptures, and showing itself in every line of them: or the testimonies of the Scripture itself, that is, the testimony of God speaking unto us in the Scriptures, as Rom. 10.8. This is the word of Faith which we preach. 
Rom. 10.8.   
Secondly, the purity and perfection of Scriptures showeth it to be Canonical: For they teach nothing but truth, and teach all truths necessary unto salvation: They are both pure and perfect. 
Psal. 19.8, 9  Psal. 19.8.9. First pure, they being a doctrine according to holiness, a rule to direct our ways in righteousness, all the exhortations and examples therein tending thereto. Secondly, they are perfectly holy in themselves, and by themselves; whereas all other writings are profane, farther than they draw holiness from these, which yet is never such but that their holiness is imperfect, and defective (Prov. 8.8. and 30.5. Psal. 12.7.) But the Scriptures are perfectly profitable in themselves to instruct unto salvation. 
a james 1.21.  All other writings are utterly unprofitable thereunto, any further, than they draw from them: yea they contain full and perfect Doctrine, for the pacifying, settling and directing of the conscience in all things. Many Histories show us the heavy wrath of God upon man for sin: but the Scriptures only show us Morbu●●, medicin●●, & medic●●●. That is both the sickness, the physic, and the Physician to cure it.  
Thirdly the consent of one part with anothe●●●ere being a perfect concord and harmony in all the Books both of the Old and New Testament; notwithstanding the diversity of persons by whom, the places where, the times when, and matters whereof they have been written. 
b Acts 26.22.  There may seem some contradiction amongst the writers of holy Scripture, but indeed there is none, but a perfect harmony. And therefore when we see the heathen history, or Apocryphal books contradicting the holy history, we should stand for the holy Scripture against them: but when we see any appearance of contradiction in holy writ, we should labour to reconcile it. When Moses saw an Egyptian and an Israelite striving together, he killed the Egyptian, and saved the Israelite, 
c Exod. 2.12.  but when he saw two Israelites striving together, he laboured to reconcile them, saying, Ye are brethren, why do ye strive. So when we see heathen History, to contradict the Scriptures, we should kill the Egyptian, and save the Israelite: as for example, jacob cursed Simeon and Levi for murdering of the Sichemites 
d Gen. 49.7.  But judith blessed Simeon for killing of them, judith 9 So jeremiah saith, They shall return in the third generation. 
e jerem. 27 7.  But Baruch saith, They shall return in the seaventh generation, Baruch 6. Here let us kill the Egyptian, but save the Israelite: but when we see any appearance of contradiction in the holy Scriptures, we should labour to reconcile them, because they are brethren. Weemse.  
Fourthly, the antiquity of it: the Scripture being the most ancient of all Histories: from the creation of the world to the flood, was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hid & unknown time: there being no humane Histories of any thing before the flood: but the Scriptures begin at the beginning of the world, and continue the History of the world, unto the flood. Again, from the flood to the Olimpi●ds of the Grecians (which began but in the days of Vzziah) was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time, and all their Histories of Hercules Prom●thine, and the rest being but lying and forged tales: but the Scriptures go on, setting down unto us the History of the Church, from the stood even unto the coming of Christ. Thus we see how fare God's word exceedeth humane writings in antiquity: it beginneth with the world. 
f Luke ●  As he spa●● by the mouth of his holy Prophets, which ha●e been since the world began) and endeth with it. 
g 1 Pet. 1.25.  For the world of the Lord endureth for ever.  
Fiftly the Majesty of it in plainness of speech; the Scriptures seem at the first view, to be very plain, but at a full sight are full of Majesty above all other writings. 
h ● Cor. 1.17, 18.21.24. and 2.15. 1 Tim. 5.21.  Thus their plain and clear manner of setting down things showeth them to be Divine. 
i Esa. 8.1.  Take a great roll and writ in it with a man's pen, Behhoret Enosh, that is clearly that the simplest among man may understand it, so 
k Deu. 30.11.  This Commandment which I command thee this day is nor hidden from thee, neither is it far off, In the Hebrew it is Lo niphleeth, non separatum a te. i e. It is not separated from thy knowledge, that thou canst not understand it: neither is it fare from thee, those things which are obscure, which we cannot take up, are said to be fare from us, and those things which we understand are said to be near us. 
l Rom. 10.8.  Sixtly, the power and force, it hath over the conscience: it makes often the stoutest hearer with Faelix tremble, and the most stubborn with the soldiers cry out, Men and brethren what shall we do to be saved? Although it be contrary to man's corrupt nature, yet hath it in all ages won some unto it, wheresoever it came: and by an admirable force inclining their hearts from vice to virtue. The Spirit in us lusteth after envy, but the Scriptures gives more grace 
a 〈◊〉 19.7. Hebr. 4.12  that is the Scriptures offer grace and ability to do more, than nature can do: Nature cannot heal a spirit that lusteth after envy, or after money, or after uncleanness: 
b james 4.5, 6.  but the Scripture offer more grace to overcome any of these sins, be they never so strong.  
Seventhly, the certain prophecies of things to come, which none but God could foretell.  
Eightly, the admirable preservation of it against time & tyrants: many other books have been written which now are lost, or falsifyed, or grossly corrupted: but the Lord by a special providence hath still preserved the fountain of the Scripture pure and entire: Thus God by his especial care of them, shows them to be no other, than his divine Oracles.  
Ninthly, the Devil's rage against those that desire and endeavour, to regulate, and moderate their conversations according unto the Scriptures: those that walk contrary unto them he keeps in peace 
c Luke 11.22.  and persecutes with war, hatred, and rage, only The woman and her seed, 
d Apoc. 12.13.15.17.  who conform themselves according to the will of God manifested unto them in his word.  
Tenthly, the judgement of God upon those that have opposed it, and the professors of it: as might be proved by innumerable examples taken from all ages: to instance but only upon the ten bloody persecutors, none of them escaping hence out of this life, without a stroke of vengeance, and some remarkable judgement.  
Eleventhly, the constant, courageous, and cheerful sufferings of many millions of Martyrs, who have shed their blood for the Gospel of Christ, and truth of God.  
Twelftly, a gracious simplicity in the writers of these books of the Old and New Testament, neither fearing their friends, nor themselves, but most freely and impartially setting down their own faults and infirmities, as well as others, testifying thereby, that in writing they were guided by the Spirit of God, and of truth.  
Thirteenthly, the evidence of God's Spirit, working in the hearts of his Children, assuring them that the Scriptures are the word of God, whereunto they may safely lean, without the least fear or suspicion of error. 
e 2 Pet. 1.9.1.  We have a more sure word of Prophecy, whereunto you do well that ye take heed, etc.  
Again, The books of Scripture contain many mysteries above the reach of humane reason, although not against reason, because we may discern a truth in them, and that by grounds and principles of reason. Again, the speeches of Scripture aim not at by respects, but simply and absolutely give and ascribe all glory unto God alone: and above all things persuade us to seek the glory of God, making that the end and aim, and primary scope of all our actions.  
Again, a reconciliation of justice and Mercy propounded in the Gospel, both which meet sweetly in Christ: justice (as it were) in a sort giving place unto Mercy.  
Again, the heavenly order set down and observed in Scripture, show them to be divine: there is in the Scripture a fourfold order. 1. Ordo naturae, 2. ordo coniugalis thori, 3. ordo historia, & 4 ordo dignitatis: An order of nature, of marriage, of history, and of dignity; all which order the Scripture marks, and for sundry reasons setteth one before another, first in setting down the Patriarches, it observeth the order of nature, as they were borne: As first Reuben, than Simeon, than Levi, than judah, etc.  
Secondly, there is Ordo coniugalis thori, according to their births; and so the children of free women were set first. Thirdly there is Ordo dignitatis, so Sem is placed before japhet for dignity, although he were younger: So in this Gospel, Saint Matthew observes this order (Mat. 13.) He bringeth forth new and old; New is first in dignity, although old first in time: so Ephes. 2. Apostles and Prophets. Fourthly, there is an order of History observed also by Scripture: as in the first verse of the Gospel, The book of the Generation of jesus Christ, the son of David, the son of Abraham. Why is Abraham put last after David? because the history is to begin at him. So 1 Chron. 3.5. Solomon is placed last amongst his brethren, because the History was to begin at him: yea, if we shall mark the heavenly order that is amongst the Evangelists, they will show us that the Scriptures are divine. Saint Mark beginneth at the works of Christ: Saint Matthew ascendeth higher, to the Birth of Christ: Saint Luke goeth higher, to the conception of Christ: and john goeth highest of all, to the Divinity of Christ, and his eternal Generation.  
Lastly, a constant and perpetual testimony of the Catholic Church, which we call Ecclesiastical Tradition: the Church in all ages allowing of these Books, as truly Canonical, or as sure, certain, and infallible rules of direction for our lives and conversations; yea, although the Papists themselves dispute of the authority and perfection of the Scriptures (whether they be perfect, and of themselves sufficient unto salvation, without Tradition; or whether they have authority from themselves, and witness in themselves, or from the Church; and how we without the consent and testimony of the Church, know them to be Scriptures) yet (to my knowledge) there is no learned Papist doth question the question in hand, viz. whether these Books of the Old and New Testament be the divine word of God or no? neither is there any controversy betwixt us and them in this particular, they with us agreeing, that the Old and New Testament, and every book in either, were written by holy men of God, as they were inspired by the Spirit of God. 
a 2 Pet. 1.  And thus much for this first general question. The second follows.  
Quest. 2 How are the Scriptures divided? I answer, Four manner of ways, Answ. viz. first in books Canonical and Apocryphal. Secondly, the Canonical Books are divided into the Old and New Testament. Thirdly, the Canonical books of the Old Testament into three parts, 1. Into the Law i. e. the five Books of Moses. 2. Into the lesser and latter Prophets. 3. Into the Books which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy Writings. The Canonical Books of the New Testament are also divided, 1. Into Books Historical. 2. Epistles. 3. Prophetical, as the Apocalypse.  
Fourthly, the last division of all the Canonical Books both of the Old and New Testament, is taken from the sum of the whole Scriptures, and that is into the Law and Gospel 
b Zanch de sacra script. f. 22 . Having to handle this question elsewhere more largely, I pass here thus briefly by it. Thus much for this second general question. We now come to consider of this Gospel, and first of the Title, The Gospel according Quest. 3 to Saint Matthew. Here first it may be demanded, Answ. what is meant by this word Gospel? Answer. For the true and full understanding of this question, we have two things to consider of, viz. the Name and the Nature of the Gospel: of which not apart, or severally, but together. For the Name shows the Nature, Conveniunt rebus nomina sape suis. The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a good and joyful message 
c Bullinger. s. Luke 2.10.  and is attributed and ascribed unto many things. 1. Sometimes to a peculiar message, Ecce, Luke 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Behold, I bring you glad tidings. 2. Sometimes to the preaching of the Gospel, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to my Gospel 
d Rom. 2.16. & 1 Cor. 4.15. 2 Cor. 8.18. & , that is, my preaching of the Gospel. 3. Sometimes to holy doctrine, or the preaching of Christ 
e Mat. 24.14. & Esa. 61.1. , This Gospel of the Kingdom shall be preached unto all Nations, etc. 4. Sometimes this word Gospel is taken for the Evangelicall Books, Matth. 26. 1●. Wheresoever this Gospel shall be preached, there shall also this which this woman hath done, be told. Now the Evangelicall Books are of two sorts, to wit, Either 

Forged and false, as the Gospel of S. Peter, S. james, S. Clement, and divers others, which the Papists cousin the world withal: Or  
True, which are the four of S. Matthew, Mark, Luke and john: and are called Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a more singular manner, because they bring unto us both true news, and the best news that ever we heard 
f Luke 2.10.13, 14. : Behold, (saith the Angel) I bring you glad tidings, tidings of great joy, which shall be unto you, and to all people, etc. Now the truth of this appears thus, First, The Gospel is the power of God unto salvation 
g Rom. 1.16. & 1 Cor. 1.18. . Secondly, it is a glass, wherein as with open face (the veil being taken away) we may see the glory of the Lord, and be transformed into the same image, from glory to glory 
h 2 Cor. 3.18. .    
Thirdly, it shows unto us, 
i Luke 2.14.  God's good will unto mankind, and man's reconciliation unto the Lord of glory.  
Fourthly, it shows unto us the will and pleasure of the Lord more clearly and plainly than was made known unto the Fathers in and under the Law 
k Ephes. 3.4, 5. .  
Fiftly, the Gospel is such a blessed message, that woe be unto him that either 

Neglects to preach it, being called thereunto; We unto me if I preach not the Gospel 
l 1 Cor. 9.16. . Or  
Brings any other Gospel than this; let him be accursed that bringeth any other Gospel 
m Gal. 1.8, 9 . Or,  
Rejects this, It shall be more tolerable for Sodom and Gomorrah at the day of judgement, than for those that despise this Gospel 
n Mat. 10.14, 15. .    
And thus much for this question.  
Another question here will arise: Why the Quest. 4 Gospel or any Scripture was written? To this I Answ. 1 Answer first: for the helps of our knowledge, lest that in process of time, there should either have been no remembrance, or a false remembrance, of our salvation and redemption by Christ: to prevent which God in much mercy and love, hath committed the life, death, resurrection, and ascension of Christ unto writing, that the truth might remain and be known, for and unto all ages. The Lord would have us remember what Christ did for us, and what he undertook, and underwent for our Redemption: and therefore he commands that those things which are to be remembered should be written, lest otherwise the memory of them should perish. The Lord would have our memories to retain Truth, not lies, and therefore commands the Gospel to be written that the truth may not be corrupted. 
o Luke 1.4, 5.   
I answer again, the Gospel was written for Answ. 2 the help of our faith, lest it should have been uncertain. If the History of Christ's conception, birth, life, temptation, sufferings, obedience, and the like, had only been by tradition delivered from Father to Son; in process of time, we should have questioned the truth of it, and so our faith would have been the more shaken, and less sure: to redress which, the Lord commends all these things to writing, that so our faith might be firm and working, not frail, and wavering. If the Gospel had been related unto us by others, not by the Apostles, we should have been prone to have called the truth and certainty of it in question: as the Sadduces, who will neither receive nor embrace any other Scripture, but only the Pentatench, or five books of Moses, because none were written by him, but them: and therefore the Lord will have the Gospel written, and the Canon and Rule of faith taught, confirmed, and sealed by his Apostles, who were eye and ear witnesses, of what they wrote, 
a 1 John 1.3.  that we might the more undoubtedly believe the infallible truth of it.  
Quest. 5 It may here further be questioned, what the Gospel and Scriptures do contain? Answer. I answer; First, holy Histories to be known: Secondly, Rules and doctrines of faith to be practised and believed. For the better understanding of this question and answer, observe: First, what is to expected? Secondly, what is to be learned from the holy Scriptures? I. What is to be expected from the Scriptures? First the truth of History; not of every history and passage, but only those that are necessary, 
b Joh. 20.21. . Secondly, the sum also of all those things, which are to be believed as necessary unto salvation. 
c 2 Tim. 3.16.  And therefore 1. they are to blame that say, the Scriptures are corrupted, and falsifyed by Heretics. 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unwritten traditions. II. What is to be learned from the Scriptures? First, the doctrine of faith: 
d Collo 3.16.  and therefore 1. Papists are much to blame, who hold some things as articles of their faith, for which they have no warrant from the word of God, as is proved by Sir Humphrey Lined in his via tuta. 2 Ignorant persons also are here very faulty, who will not study the Scriptures, that thereby they may be enabled to give an account of their faith, to every one that shall demand a reason of it 
e 1 Pet. 3.15. . 3. They also are blame worthy, that refuse to be Catechised and instructed in the principles of Religion, grounded upon, and taken from the holy Scriptures.  
Secondly, the truth of History is to be learned from the Scripture; because that is the foundation of faith: and therefore it is necessary to hear, read, confer, and accustom ourselves unto the study of holy writ: because for this end God commanded them to be written, that we by the frequent and daily meditating thereof, might understand what is necessary to be known, & what to be believed unto salvation. And thus much for the first word of the Title, viz. Gospel.  
Quest. 6 It may yet be demanded further concerning the Title of this Book, what this Matthew was? Answ. 1 To which I answer, for his person, he was the son of Alphens, by name also called Levi, and it is probable, that he was the brother of james the less, 
f Mat. 10.9. .  
I answer again: for his function he was a Publican, or a Tole-gatherer; a calling very odious Answ. 2 unto the Jews: First, in regard of the office, because they conceived these taxes to be imposed upon them unjustly, by the Roman government, under which they were now subject. Secondly, in regard of the office, because for the most part they were unjust exacters, and oppressors, extorting more from them than their due: as Zacheus himself doth intimate, when he saith 
g Luke 19 8.  If I have taken any thing from any man unjustly, etc. And hence Christ exhorts Publicans 
h Luke 3.13.  to exact no more than that, which is appointed unto them.  
Lastly, I answer; for Saint Matthewes pains, Answ. 3 labour, or employment, this we find: First, 
Gualt. ●  that he preached the Gospel as fare as Aetheopia. Secondly, that he sealed with his blood, Quest. 7 the Gospel, he had preached, being martyred for it. From Saint Matthewes calling it will be questioned, why doth God use sinners for the publishing of the Gospel? as here Matthew who was a Publican; and afterwards Paul, who was a persecutor, 
i Acts. ●. 1 Tim. 1.12.13  and Onesim●s, who was disobedient 
k Phil. 1● ? I answer, it is very profitable, and behooveful, for the patiented or sick person to have a Physician, who hath had experience of his Answ. 1 sickness: for he that hath felt the grief, knows best how to cure and redress it: and therefore the Lord will have quondam, or sometimes sinners, to preach unto those that yet are wicked, because they know best the nature of sin, and how to apply fit corrosives and salves to every sinful soul. Again, I answer: this the Lord Answ. 2 doth to show unto us, that when he doth forgive, he doth also forget: when once we turn unto God by repentance never to be repent of, he doth as wholly put our sins out of his remembrance, as though we never had offended him at all, 
k Ezek. 18 22. Act. 17.30. .  
Again, God doth this to encourage sinners to turn unto him, that having such precedents, they may be certainly assured that he who is Answ. 3 no respecter of persons, will think nothing too dear for them, whatsoever their former lives have been, if they will but truly return unto the Lord.  
Lastly, God doth this to demonstrate his Answ. 4 power unto us, that of great Sinners, he can make great Saints: of oppressing Publicans, faithful Apostles; and of cruel Persecuters, constant Professors and Preachers.  
Concerning the time of this Gospel, Answ. it will be Quest. 8 demanded, when was this Gospel written by Saint Matthew? I answer, before any of the other three, within 8 or 9 years from the Ascension, 
l Athanasius. .  
Concerning the Author, it will be demanded, Quest. 9 By whose authority was this Gospel written? Answer. I answer, Saint Matthew was not the Author, but the Hand: for the holy Spirit was the Author: and therefore Castalion errs, who thus entitles this book, The Gospel by the Author Matthew, for it is more rightly called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, According to Saint Matthew 
a Sic Tertul. & Cyprian. ; or, the Gospel of our Lord jesus Christ according to Matthew 
b Vet. Interp. , as it is plainly expressed Mark. 1.1. The Gospel of jesus Christ the Son of God.  
Quest. 10 Concerning the Idiom, it will he enquired, in what language this Gospel was written? Answ. 1 To this some answer, in Hebrew: and the reason they give for this, is, because it was written first and principally for the jews. This was the constant opinion of these Fathers, Irenaeus, Tertullian, Origen, Athanasius and Epiphanius, all of them giving the forenamed reason, that Saint Matthew being an Hebrew, writ in Hebrew unto the Hebrews; and Jerome to confirm this, tells us, that he found an Hebrew Copy in the Caesarian Library: and Syrus the Interpreter is so confident herein, that he prefixeth this Title to this Book, The Gospel which Saint Matthew preached in Hebrew in the Region Palestina.  
Answ. 2 I answer (with reverence to so learned Fathers) that the exposition of the name Emmanuel, Matth. 1.23. doth show, that either first Matthew did not write in Hebrew, for than he would not have expounded Emmanuel, which is an Hebrew word: or secondly, that he wrote both in Hebrew and Greek: or thirdly, that he wrote this Gospel in Hebrew, and that this addition unto Emmanuel (that is, if it be interpreted, God with us) was added by some Greek Interpreter. Now which of these is the certain truth, in truth is uncertain. Indeed the Fathers were not so confident that it was written in Hebrew; but Erasmus, and other learned Interpreters, do as much question it, and their reasons for the contrary opinions are these: First, because, if this Gospel were written first in Hebrew, than who translated it into Greek? for none certainly can be produced to have done it: the maintainers of this opinion not agreeing herein among themselves. Theophilact thinks that john the Evangelist translated it: but Athanasius ascribes it to james the Apostle. The second reason is, because all the other Penmen of the holy Scriptures, both Apostles and Evangelists, writ in Greek, which was the most vulgar and known tongue then, in those parts where they lived; and therefore it is not likely that only Matthew would use a divers idiom, or language. The third reason is, because the proof alleged by the Fathers, proves not their opinion: their proof is, Matthew wrote in Hebrew, because he was an Hebrew, and wrote to Hebrews. This follows not, because the rest of the Apostles were Hebrews, and yet they wrote and preached in Greek: They are Hebrews (saith Saint Paul 
b 2. Cor. 11.22. ) and so am I. The fourth reason is, because if we should grant, that this Book was written by Saint Matthew in Hebrew, we must grant also, that we have not the Fountain of this Gospel, but a stream only flowing from the Fountain, and derived unto us (as Maldonate saith) by some uncertain Author: Now it is not to be admitted or granted, that this Translation which comes we know not from whom, should be coupled with the rest of the Evangelists, and Epistles, whose fountain (it is granted) we have, that is, as they were written by them, and not translated by others. The fift reason is, because the Hebrew words which Saint Matthew (for some causes) doth retain in this Gospel, he doth interpret, not into other Hebrew words (which is very likely he would have done, if he had writ in Hebrew) but into Greek words, as Emmanuel, i. e. God with us. Eli, Eli, lammasabachthani, i. e. my God, my God, why hast thou forsaken me: Golgotha, i. e. the place of a skull: Abba, which is, my Father 
c Pareus s. . I add a sixth and last reason, which is taken from these words 
d Math. 5.18. , one jot, or iota of the law shall not pass away, etc. Now jota is the least letter the Greeks' have, and Iod the least of Hebrew letters: and therefore it being said there, not the least Iod, but the least jota, seems (if not a convincing, yet) a probable argument, that this Gospel was written in Greek, not in Hebrew. These reasons considered, I had rather think and conclude, that this Gospel was written by Saint Matthew in Greek, and not at all in Hebrew. Thus much may suffice to be spoken concerning the Author, Saint Matthew.  
Concerning the name of this second volume Quest. 11 of holy writ, it may be questioned, why these Books are called by the name of a Testament? Answer. For the understanding, and better resolving Answ. 1 of this question, it is requisite to know, that this word Testament hath a divers signification, viz. I. First it signifies a Covenant: so with the Hebrews, Berith (which signifies a Covenant, derived from Barath, which signifies to conclude, or make a Covenant) is taken for a Testament. So also the Greeks' for this word Testament, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or (as Aquila hath it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an Agreement, or Covenant: so the Latins, they either call it Testamentum, or Pactum, a Testament or Covenant indifferently. II. Secondly, this word Testament signifies sometimes the will of the dead: where a Testament is, there must of necessity be the death of the Testator 
e Heb. 9.16. . Sometimes again it signifies, the covenant of the living, and in this latter sense the Scripture is called a Testament, because it is a Covenant of mercy and grace, which God made with Adam, Noah, Abram, Moses, David, and all his elect people. III. Thirdly, this word Testament doth ordinarily signify a body of Books, containing the History of those people who were received by God into Covenant, that is, principally the Books of the Law and of the Prophets. IU. Fourthly, Testament sometimes signifies the bare promises which God made unto Abraham, and thus Saint Paul seems to understand the word 
a Gal. 3.15.16. . V. Fiftly and lastly, most commonly this word Testament signifies the body of all Canonical Books, wherein is contained the Doctrine concerning Christ, who was exhibited and given for a Redeemer of Mankind 
b Aretius. s .  
I answer again; these Books are called by Answ. 2 the name of a Testament for this cause, I. First, because they describe unto us a Covenant whereby we are reconciled unto God, which is not a legal covenant of works; but an Evangelicall covenant of faith in Christ. II. Secondly, because in these books are truly expressed, the last Will and Testament of the Son of God, which he would have us to perform after his death; and which is plainly expressed, totidem verbis, in the institution of the Lords Supper; Eat and drink ye all of this, for this is my blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the New testament, which is shed for many, for the remission of sins. 
c Mat. 26.27.18.  III. Thirdly, because all things which are required in a solemn Will and Testament, are here in these books to be found: for the clearing whereof observe. A Will is either written by the hand, or direction of the Testator in his life time, or it is unwritten, and is called by the Lawyers; Testamentum nuncupativum, a Will declarative and such is the Will and Testament of our Lord and Saviour jesus Christ; wherein there are principally these four things. First, a Testator, which is Christ the Son of God, the author of this New Testament. Secondly, an Heir or joint-heires, which are all the elect of all ages: and hence the Scripture often calleth the Saints Heirs and Coheires of Christ 
d Tit. 3.7. Rom. 8.17. 1 Pet. 3.7. . Thirdly, Legacies, or goods given to the Heirs by the Testator, which are life eternal, remission of sins, the gifts and graces of the Holy Ghost, whereby we are enabled to perform (in some good measure) the Will of Christ, as to live holily, to adorn our profession, to be liberal towards the poor, to love one another, to believe in God faithfully, and to call upon him fervently, and the like. Fourthly, witnesses of the Will, and these were; I First, the Apostles, and Disciples of Chrst, who are by Christ called his Witnesses, and they themselves are not ashamed to be so called. 
e Luk. 24.48. & Act. 1.8. & 2.32.  II. The holy Martyrs are Christ witnesss also, because they suffered their blood to be shed for the confession of this Testament. III. Thirdly, all good Ministers, who are interpreters of this Testament and propound the excellencies thereof unto the world, are likewise Christ's witnesses. IU. Fourthly and lastly, all the Godly, who labour to perform and fulfil the contents of this Will in their lives and conversations, are witnesses also of this New Testament.  
Quest. 12 Concerning the addition, one question more may be propounded, and that is, why are these Books called New; Answ. The new Testament, seeing that the substance of this volume is contained in the other, commonly called the Old Testament? I answer, these books are called New, for these reasons. I. First, in regard of the time wherein they were written, because in time they were later written than those of the other Testament: so we call those things new which in time are nearer unto us, and those things old which are further distant from our memory and age. II. Secondly, they are called New, in regad of the promises of a new kingdom which they contain: for in the Old Testament, almost 
f I say almost, not altogether. 1. because the promises of the New Testament are in the Old, and those of the Old in the New; though the old hath them satis involutè, & in Typis, but the New revelate satis. 2 Because this Almost, serves to escape the foul error of the Sadduces (apud Hugonem Gro●ium de verit. Relig. Christ. pag. 64.) And of Servetus (apud Calvin. Instit. lib. 2. cap. 10. pag. 102. 105. & 172.) And of some other Pseudo-Theologues in these times, domi forsan & for as.  all the promises respect the kingdom of the earthly Canaan, and that upon these conditions, that they should dwell safely, securely, and prosperously in that land, so long as they lived holily before the Lord; but the land should spew them out if they forsake the Lord. But this New Testament, hath the promise of a new kingdom, the kingdom of heaven, as also of the abolishing of death, of eternal life, of bestowing righteousness upon us, and renewing our humane nature in us, for, and by, and through the merits and mercies of jesus Christ. III. Thirdly these books are called New, for a new adoration or worship of God which is herein prescribed: In the Old Testament they were confined unto a place: they must worship at jerusalem, in the New Testament God promiseth to be every where present and propitious unto all those that call upon him faithfully, john 4.23. IU. Fourthly, they are called New, because they speak with a new tongue, in a new language: the Old Testament was written in the old Hebrew tongue, the New Testament in a new, i. e. in the Greek tongue; for this was a new thing, and never before accustomed, to have the Oracles of God divulged in any other language than Hebrew. There were three languages consecrated in the Title of Christ's Cross, which was written by Pilate, the Hebrew, Greek, and Latin tongue and therefore in this regard also these Books are called New. V. Fifthly, they are so termed also, because of a new Testator, or Mediator of this Testament, which was not Moses, but Christ. VI Sixtly, they are also so called, in regard of their new witnesses, the Apostles and Disciples of Christ. Thus much for the Name, Author, and Title. Divers other general questions might be raised, both from this Gospel, as also from the New Testament, which willingly I omit, for these three causes. First, because some of them (God willing) I shall handle elsewhere: And secondly, because Doctor Mayor hath handled many in his learned Animadversions upon the whole New Testament: And thirdly, because neither my parts, nor wea●e abilities, nor learning, nor library, nor leisure ●●n raise up, or conjure down all questions and difficulties, which may be made. I have also (in a manner) wholly omitted the objections, the childish and quarrelling exceptions, and impious wrest of the Rhemists upon the New Testament, because both reverend Fulke, and C●●twright, are to be had in English, who answer them sufficiently. I come now to clear and observe some things in particular from some particular verses of the first Chapter.   

THEOLOGICAL QVESTIONS, DOGMATICAL OBSERVATIONS, AND EVANGELICALL ESSAYS, UPON THE GOSPEL OF OUR SAVIOUR CHRIST, ACCORDING TO St. MATTHEW.  

CHAPTER I.  
VERSE 1. 
The Book of the generation of jesus Christ, the son of David, the son of Abraham.  
I Will (according to the method of our holy Evangelist) first speak a word or two of the Genealogy of our Lord and Saviour Jesus Christ; his genealogy being registered; to let us see that Jesus is THE CHRIST: the agreement of the four Evangelists do greatly confirm the same. Two of the four, viz. Saint Matthew, and Saint Luke record Christ's genealogy unto us: hence a question ariseth.  
Quest. 1 How can these two Evangelists be reconciled, differing so much as they do in this Genealogy? Answ. 1 I answer, They write and set down the lineage and descent of Christ diverso sed non adverso modo, diversely but not contrarily; whose diversity makes up the sweeter harmony: for where Saint Matthew reckons from the Fathers downward; Saint Luke reckons from Answ. 2 the children upwards. I answer again; the whole genealogy is divided into five Sections, reckoning as Saint Matthew doth from the Fathers to the children. 1 From Adam to Noah. 2. From Noah to Abraham. 3. From Abraham to David. 4. From David to Zorobabel. 5. From Zorobabel to Christ himself. In the first and second Saint Luke runs alone, Saint Matthew not meddling with the Genealogy of Christ further than Abraham. In the third section from Abraham to David, Saint Matthew and Saint Luke go together. In the fourth from David to Zorobabel they take different courses, for Saint Matthew descends from David by Solomon, but Saint Luke by Nathan, and both meet in Salathiel: where going on two steps together, they part again, and the one takes his course from Zorobabel by Rhesa to Mary: the other from Zorobabel by Abia to joseph.  
It will be questioned again, How Saint Matthew Quest. 2 and Saint Luke can agree in the last example, according to our Evangelist (verse 16.) and the first according to Saint Luke 
g Luk. 3.23.  Saint Matthew affirming josephs' father to be jacob; Saint Luke, Elie? I answer, Answ. jacob was the natural Father of joseph: Eli was the natural Father of Mary, and so by the contract of those two, Eli was josephs' Father in law 
h Eut. 1. l. 1. Cap. 10. .  
It will be further questioned, why Saint Matthew and Saint Luke have both of them described Quest. 3 the genealogy and lineage of joseph, not of Answ. 1 Mary. I answer first, for the convincing of the Jews, to whom Saint Matthew wrote. Secondly, Answ. 2 because joseph and Mary were contribules, both of one Tribe, and therefore it was all one whether of them were described; but of this more by and by.  
The Book of the generation:] hence another Quest. 4 question ariseth, Whether this be the Title of the Book or no? Answer, Answ. it is not the title of the Book, but only of the Catalogue expressed in the Chapter, so Gen. 5.1. This is the Book of the generations of Adam, etc.  
It will be hence demanded further, why doth Quest. 5 Saint Matthew meddle at all with Genealogies, seeing Saint Paul forbids them 
i 1 Tim. 1 & Tit●● 3. Answer.  I answer, there is a double use of Genealogies: 1. First, a profane use, for ostentation, pride, boasting, or ambition; and this the Jews were too much addicted unto: and this is that which Saint Paul forbids; namely, a vain pride, and glorying in their ancestors. 2. Secondly, there is a holy use of Genealogies, which is three fold. 1. For the observing of judicial Laws. 2. For the distinguishing of the Church from those that were without: and these second uses of genealogies belong not now unto us. 3. For the declaration or setting forth of the pedigree, race, or lineage of the Messiah: and this continued for and with us, and is that which Saint Matthew here intends, who fearing, lest it should be thought that Christ were some obscure, or private, or secret, person like Melchizedech, who was a Pater without Father or Mother, doth therefore show forth unto us his generation, that we might observe and know it to be double, viz. First, natural and known, coming from David by this line and descent. Secondly, divine and ineffable.  
Quest. 6 Furthermore it will be asked, why Saint Luke proceeds unto Adam, and Matthew begins but at Abraham; seeing they both intent one and the same thing, viz. the genealogy of Christ Answ. 1 according to his humanity? first some answer, that this was done to show that Christ was given two manner of ways: to wit, first  
For the Gentiles and for all men, and that in a double regard. 

First, by the sufficiency of that Redemption, which was wrought by Christ.  
Secondly, by a general offer of conditional grace, which was made unto all.    
Answ. 2 Secondly to the Godly only, (the seed and children of Abraham's faith) by effectual Redemption.  
But I rather think the reason to be this in short: Saint Matthewes chiefest regard in the reckoning up of this genealogy, was to move the Jews to embrace the Gospel: and therefore he begins with David in this verse, because than it was most common in the mouths of all men, that the Messiah should be the son of David: but Saint L ke (as testifies Eusebius 
* Eccles. Hist. lib. 3. cap. 4. ) by birth a Gentile, borne in Antiochia, learned in Physic, and now a Proselyte, truly converted, doth write his Gospel to convert others: and therefore shows to the comfort of all believing Gentiles, that Christ is a Saviour also unto them, even which are of the posterity of Adam: The promise of the Messiah was tied to the families of David, and Abraham 
k Gen. 22.18. 2 Sam. 7.12.  and therefore Matthew proving Christ to be the son of David and Abraham according to the flesh needs go no further: But Luke writes unto the Gentiles (for he was Paul's companion, who was the Apostle of the Gentiles) and therefore he proceeds unto Adam the Father of all Nations.  
Quest. 7 Again, hence it will be demanded; why is only David and Abraham here named? Answer. I answer, because under these two were all the promises made and given, viz. First to Abraham, Gen. 12.3. and 22.18. Secondly, to David 2 Sam. 7.12. 1 Chron. 17. Psal. 89.37. Esa. 37.35. and 53.3. jer. 13.13. 22.4 30.23.5.  
Quest. 8 Lastly, one other question may hence be propounded, which is this; why is David set, or placed before Abraham (in this verse) Abraham being Answ. 1 the eldest? I answer, First, because the promises made to David were more clear and illustrious, and later; and therefore better known unto the people: as appears by the blind man, who cries unto Christ, thou son of David have mercy upon me; and so the common people call the Messiah the son of David. Secondly, I answer, Answ. 2 It is ordinary with Historians to proceed from later things to more ancient: first, to relate those things that are freshest in our memories, and then go one to those that are more remote from us. Lastly, I answer, The matter Answ. 3 in hand, or the history of the Genealogy of Christ, doth require that David should be placed before Abraham: for the Catalogue of the persons is to be drawn from the first to the last or to begin with the eldest first, and so proceed downwards: and therefore being to begin with Abraham, as he doth vers. 2. he first names David, then subjoins Abraham, vers. 1. that so the second verse may depend immediately upon the first. Thus much for the questions. One objection we have further to resolve. Object. Saint Matthew making no mention at all in this his Genealogy, of the lineage of the blessed virgin Mary, gives Salmeron the Jesuit occasion to allege this place to prove, that the virgin Mary was without sin at all: and that we should not consider her to have sprung from sinners, lest she should thereby have incurred the guilt of original sin from them: but we must conceive of her, as the elect and gracious mother of Christ, and consequently exempted from all sin: and for this cause (only saith he) she is described as Saint Paul describes Melchizedech, without Father or Mother, or genealogy; and as we understand an other person (i. e. Christ) figured in Melchizedech: so the blessed Mother of Christ, must be imagined to be without Father or Mother, that so we may understand her to be without the least stain of sin. The Jesuits argument being something confused, we will draw it to this form. Major. Whosoever is described without father or mother, or genealogy, is altogether void of sin. Minor. But the blessed virgin Mary is such a one, described without father or mother, or genealogy. Therefore she is altogether void of sin.  
First of all, we deny the Major or first proposition: Answ. 1 for Melchizadech is described in Scripture, to be without father or mother, or generation: and yet neither Papists, nor any other, go about to prove, that he was free from all sin. Secondly, we answer, that the confirmation Answ. 2 and proof of the Major is very ridiculous, Mary is described like Melchizedech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any genealogy, or generation; therefore as Melchizedech signifies Christ, so Mary was free from all stain of sin: this is a Sequitur, à baculo ad angulum, as we say in the Schools. Thirdly, the Minor, or second proposition Answ. 3 is false: Mary is not described like Melchizedech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for his parents, none at any time, or any where, hath named in Scripture; yea, he is so obscurely brought in, that we have no argument to prove, that he was borne, but only that general argument, which is taken from the nature of man: But Mary was not only borne after the nature of other men and women, but also her Genealogy is named in Scripture. For, I. First, she is called the Cousin of Elizabeth, from whence necessarily one genealogy must be common to them both. II. Secondly, she is showed to be the daughter of David and Abraham, because Christ was borne of her, vers. 20. and he is said to be the son of David and Abraham, vers. 1. And therefore the Genealogy of the Son, must needs appertain unto the Mother. III. Thirdly, this same Genealogy, which is described both by Matthew and Luke, is both the Genealogy of Mary, and described for Mary's sake, and not for josephs'; because it is described to show the descent and lineage of Christ, who came not of joseph, but of Mary only: and therefore if this Genealogy belong not unto her, it belongs not unto Christ 
l Chamierus Tom. 3. f. 115. Sect. 18.19.20.21. Vers. 2. Observa. .  
VERRS. 2. Abraham begat Isaac.] Isaac was a type of Christ in 3 things. First, in his nativity, which was in a manner, and in nature almost impossible 
m Rom. 4.19. , Abraham's body being dead: so Christ was wonderful in his birth. Secondly, in his obedience unto the death, making no resistance against his Father Abraham, Gen. 22. So Christ was also obedient to the stroke of death 
n Phil. 2.8. . Thirdly, he was the son of promise, and the promised seed, Gen. 21.12. and so was Christ, Gal. 3.16.  
Verse. 5 Quest. §. 1. VERS. 5. Boaz of Rahab.] It may here be demanded, why in the Genealogy of our Sect. 1 blessed Saviour, none of the holy women are reckoned up, but those only whom the Scriptures Answ. 1 do tax and reprehend as sinners? I answer, this was done first of all, because Christ came into this world to save sinners, and to take away their sins. Sinners are reckoned up in his Genealogy, and he is said to be descended of them, because he descended from heaven for them 
o Hier. s. . Christ for the comfort of poor penitent sinners, assumed that nature which once was sinful, that he might separate it from sin. Secondly, another reason, why they are reckoned up and named, and neither Sarah, nor Rebecca, is to repress the arrogancy of the jews, who Answ. 3 glory so much in their progenitors. Thirdly, and lastly, this is done to manifest Christ's glory, in that he took not any of his holiness from his parents, or progenitors, they being wicked.  
Sect. 2 §. 1. VERS. 5. Salmon begat Boaz of Rahad: Quest. and Boaz Obed of Ruth.] Here it will be questioned, to what end are these set down, for they seem not pertinent to the matter in hand. Answ. I answer, These things are not in vain set down, but for our instruction, teaching these three things unto us. First, Rahab was an harlot, and yet her husband took her unto himself, although she was such: so Christ hath married himself unto the Gentiles, who were spiritual fornicators, through sin 
p Chrysost Hom. 3. op. imperf. . Secondly, Ruth was a stranger, and very poor, yet Boaz did not despise her for her poverty, nor abhor her for the wickedness of her Country: no more doth Christ despise us, being most poor and beggarly, through the want of goodness, and worthy to be abhorred for the wickedness of our lives. Thirdly, to teach us, that as Ruth left her country, and her father's house, and all her kindred, and then was ennobled by this marriage: so we must likewise leave our old Conversation, that so we may be be joined in marriage unto Christ. Psal. 45.10. 
q Ambr. in. Luke 3. Vers. 8.   
VERS. 8. joram begat Ozias.] From these words divers doubts arise. First, what manner Quest. 1 of succession this was? For joram did not beget Ozias. I answer, 'tis true, Answ. joram did not beget him; but yet Ozias came from him, as appears thus. I. joram had many brethren, as we may find, 2. Chron. 21.2. but them he slew, vers. 4. II. joram had also many children; but the Aethiopians slew them all, as we read, 2. 2 Chron. 21.17. and 22.2. excepting one, which is called jehoahaz, 2. Chron. 21.17. but Ahazias, and Azariah, 2. Chron. 22.1.6.7. III. The children of jorams' children were slain by jehu, 2. Chro. 22.8. even 42. persons, 2. King. 10.13. iv Ahazias had many children, 2. King. 10.13. who (their father being slain by jehu) were all slain by their mother Athaliah, 2. Chron. 22.10. except only joas, vers. 11. whom jehoiada crownes, 2. Chron. 23.1. etc. V joas had a son called Amaziah, 2. Chron. 24.27. VI Amaziah had a son whose name was Vzziah, or our Ozias (mentioned in this verse) 2. Chron, 26.1. And thus we see, that although Ozias was not the immediate son of joram, yet he was of his lineage, and descended from him, as appears plainly by that which hath been said, but more briefly by the Margin. 
r Joram whose son was Ahazias, whose son was joas, whose son was Amaziah, whose son was Ozias   
Secondly, it will be said, Was not joas, the Quest. 2 Grandfather of Ozias, the son of Nathan? for so it is generally thought: and if so, than he came not from joram, as is affirmed by the former question: but he was the legal son only, and came from Nathan, and not the natural son of Ahaziah, of the stock of Solomon? I answer, It hath been affirmed by divers, Answ. that joas was the son of Nathan, but without any solid ground at all: And the contrary (that joas was the natural son of Ahazias) doth evidently appear from these places, which I persuade my reader to observe, 2. King. 11.2. and 13.1. and 14.13. 1. Chron: 3.11. and 2. Chron. 23.11. and 23.3.  
It may yet from hence further be questioned, Quest. 3 Why Saint Matthew here omits these three Kings, Ahazias, joas, Amaziah, seeing they came between joram and Ozias? and why he omits these three rather than others? First, hereunto some say, because these three descended Answ. 1 from the cursed family of Ahab, whose posterity God commands jehu to destroy. Secondly, Answ. 2 others 
s Pareus s.  rather think fit to give over the Quare, and leave it as a secret, than to dive into it. Thirdly, although it be true, that the Answ. 3 Lord may do what he please, and need not give an account of his actions unto man, yet he doth nothing but for some good and just cause: and in these Historical relations gives us leave with modesty to inquire after those things, that at first view seem to be obscure and secret: and therefore (I hope without offending in this kind. vit. to dive into the depths that only the Lord can sound) four reasons may be given why these three, and only these three are here omitted.  
The first is, because S. Matthew for the help of memory hath propounded to reckon up 3 series, or orders of the progenitors of Christ, every one of them consisting of 14. persons, as in the 17. verse of this chapter: and for this cause he is enforced to 〈◊〉 many.  
The second reason is this because the Evangelist would not so precisely stick, or ●herein the enumeration of Christ's forefathers, but hastens unto the ma●●● scope he hath propounded unto himself, and that is the demonstration of Christ, not those from whom he came, according to the flesh, any further, than the ma●●er in hand necessarily requires.  
The third reason may be this; the series of Christ's progenito●s from I●ram to Ozias, might easily be known by the simplest, from those plain places of Scripture, cited before, quest. 1. and therefore the Evangelist troubles not himself to reckon them up.  
The last reason why he omits these 3 Kings, rather than others, is for these causes. I. First, because the kingdoms were wickedly governed under them, and therefore they were not thought worthy to be named. II. Because these 3. were most miserably killed: and thus St. john Apoc. 7.5.6.7.8. doth not reckon up the tribe of Dan amongst the tribes of Israel, for her singular, and exquisite impiety.  
Verse. 11 VERS. 11. josias begat I●c●●ias and his brethren, about the time, they were carried away into Babylon.]  
Object. 1. 2. It may here be objected, josias was not the Father of I●c●●iah, but his Grandfather. Secondly, josias begot not these sons. I●c●●iah and his brethren, Answ. 1 in the Captivity, but before: I will join these two doubts together, in the resolving of them. First, some answer hereunto, that josias begat I●c●●ias and his brethren, inregard only of a legal succession, because they succeeded him. I. I●b●as succeeded, whom the King of Egypt carried captive. II. Ieb●iach●●, whom the King of Babylon carried away. III. His son Ie●●iachim, who in like manner was captivated by the King of Babylon: and these were they, against whom the Prophet jeremy denounceth all his threaten, jer. 22.18. etc. IU. Zedochias the son of I●sias.  
Answ. 2 Henry Stephen (although Beza attribute it to Robert Stephen. Beza. s.) thinking that the Father Ieh●iachim was here omitted, amends it thus, josias begat joachim, & joachim begat I●ch●nias and his brothers: But this correction is not to be allowed; for first, knots must not be out, when they should be untied, we must not add or diminish from the Scriptures, when we cannot reconcile them. Secondly, no Greek examples or copies, have it thus, and therefore no such addition is to be permitted. Thirdly, Ioc●nias Answ. 3 had only one brother, viz. Zedochias the younger, and therefore by Brethren (in this verse) is not to be understood the immediate natural brethren of I●ch●nias. I answer therefore (with Beza and Higher s.) that there was a double I●conias, to wit, the father I●hoi●●im, and also the son Ieh●●achin, who were both so called, (it being ordinary with the Hebrews, to have two names, and sometimes termed by the one, and sometimes by the other) and of the father it is here said, I●sias begat I●coniah (that is I●h●ia●i●) together with his brethren. Now the brethren he had were th●ee, viz. jervas, Shallum, and Ma●●●●as, or Zed●chias (although some there be that conjecture Ieh●as and Shallum to be one and the same.) But against this, Reply. 3 it will be objected, how then it is said, that josias beg●t them in the Babylonian captivity? I answer Answ. 1 first, B●●h is put for La●●d, i. e. about the time of the captivity. Again, the Captivities to be Answ. 2 referred unto the sons, not unto josias, i. e. these words in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the captivity, are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beg●t, but unto the children which he begot, in whose time a threefold successive captivity came to pass under their Kings. 1. Under Iech●nias the father, whom the Hebrews call Ieb●●achi● (as Hierome saith by H and K,) or as others Ie●●iaq●●s by Q II. Under Ioc●nias the son, whom the Hebrews call I●●●iachi●●, by Ch. and N. III. Under Zedechia, who reigning, the carrying into captivity, was consummate, & finished: which transportation Saint Matthew here remembers, as though it were but one alone: so that the meaning is not, that I●sias in the Babylonian captivity begot the children, for being prevented by death, long before the Captivity he could not: But that his posterity was brought into that Babylonian exile: for the words are to be read thus: josias begat I●conias & his brethren, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. who were in the time of the transportation into Babylon: And thus in the 17. verse of this Chapter the same words signify, T●ri●i●um, non t●mporis durationem.  
V 12. I●che●iah begat Salathiel, Verse. 13] this Salathiel is called elsewhere 
t 1 Chro. 3 17. Reconciliation.  Sh●●ltiel, and he is conceived to be the common term of the stock of Solomon and Nathan: for whereas he is called the son of jaconiah 
u 1 Chro. 3.17. , we must understand it not, to be his son by nature, because he had no son that reigned after him 
x I●●●. 22.30. , but his legal son, he being of the stock of Nathan 
y Luke 3.27. . And thus these two places are reconciled, to wit, jerem. 22.30. and this verse: the first speaking of a natural son, the other of a legal 
z Tremellius. . It will here be objected. Salathiel Luke 3.27. is called the son of Neri: but in this verse, of joconias. Answer. 
Reconciliation.  He was the natural son of Neri, and the legal son of joconiah: so called, because he succeeded him in the kingdom: And thus in the genealogy of Christ, Luke follows the natural order, and Matthew the Legal. See Parou● upon this verse, where this question is further prosecuted.  
VERS. 13.14.15. And Abind begat Eliachim, Verse. 13, 14, 15. Object. and he Az●r, and he Zadoc, and he Achim, and he Eliud, and he Eleazar, and he Matthan, and he jacob.] The Papists object these verses for their humane traditions thus. The Evangelists (both Matthew in these verses, and Luk. 3.) name many of Christ's progenitors, whose names are not found in the Old Testament, but are borrowed only from Tradition: and therefore Traditions Answ. 1 besides the Scriptures, are to be allowed. I answer hereunto first, that although some names in the genealogy of Christ, be not in Scripture, yet it follows not hence, that the Evangelists had them from humane tradition, but from the dictating of the Spirit of God, who did inspire them, Answ. 2 when they wrote these books. Secondly, without the knowledge of these names, our faith may be safe, it not being absolutely necessary unto salvation, to know directly & successively the line, race, and lineage of Christ: and therefore this will prove but a sandy foundation unto the Papists, to build those their Traditions upon, which concern (as they say) our faith unto salvation. Answ. 3 Thirdly, because it is requisite for the confirmation of our faith, after the coming of Christ, to know him certainly to be the son of Abraham and David; therefore this genealogy is written, and that in Scripture, that we may know it, and believe it; and therefore the Papists are not to obtrude any Tradition upon us, but such as are in the Scriptures, as the forenamed examples are; for we believe that Christ came of these, and although we know not, from what histories or authors the Evangelists were taught it: yet now, because it is taught unto us by an Evangelist (who in the writing hereof was directed by an infallible spirit of truth) we therefore confidently assent unto it.  
Verse. 16 VERS. 16. Of whom was borne jesus.] If any Sect. 1 judicious reader desire to know the derivation or reason of this name (jesus) which is given to the true Messiah, 
Tract. 6. f. 623, 624.  let him read Illyricus de nomine jesu, where he shall find it confirmed by eight reasons, that Jesus comes from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save: and is the same with jehoshua a Saviour: where also divers arguments are confuted, by which Ofiander would prove, that Jesus comes from jehovah, or from jeheschuh.  
Sect. 2 § 2. VERS. 16. jacob begat joseph the husband Quest. 1 of Mary] Concerning these two holy persons, joseph and Mary, much might be spoken, but I will only observe a word or two. First it may be inquired, Answ. what they were? I answer, they were one thing jure, another re, one thing by right of inheritance, another by present condition: By right they were successors of the Kingdom of Israel, as is proved by many writers: but for the present, they were poor, he being a Carpenter, and she but mean in regard of temporal possessions, and her present condition. Hence it will be questioned again,  
Quest. 2 Why doth God permit the righteous to be deprived of their right, and to be brought into misery and poverty, Answ. and want? I answer, that the Lord doth it for many causes. First, because thus God will prove and try them. Heb. 12.3.4. Secondly, because worldly abundance and plenty is not so fit or convenient for them, as shall afterwards be showed. Thirdly, that he may crown them with future blessings more abundantly: thus job was rob; and Abraham was to forsake all, that the Lord might double all their losses unto them. Fourthly, God hereby would let us see, how careful he is of us, when we are in need, either by comforting of us in our affliction, or by avenging themselves upon those that injure us, or by giving us contented hearts willing to endure, or undergo whatsoever our God lays upon us: And this last was fulfilled in joseph, who although that he were a great Heir, yet he was contented with his poor, low, and present condition, being herein a pattern and precedent unto us, that as he (which was supposed to be the father of Christ, and was indeed the right▪ Heir unto the kingdom of Israel) was content with that lot of the things of this life, which God allotted and measured forth unto him: so all they, that suppose themselves to be the children of Christ, Observa. and are indeed Heirs of the kingdom of heaven, should be willingly, and cheerfully contented with their present condition, although they be brought from riches to poverty, from the throne to the dunghill, and from ruling a Sceptre, to handle a saw (as joseph was) to maintain life. Hic labour, hoc opus est, this is Quest. 3 (will some say) durus sermo, a very had task, because in this regard it is hard to descend, and a bitter thing to be brought from plenty to poverty, from honour to a low estate; and therefore how or whereby may we be strengthened thus to submit ourselves, to what estate or condition soever the Lord shall call us unto, with this contentedness of mind, that was in holy joseph, & blessed Mary? I answer. Answ. Contentation is to be corroborated by these meditations. First remember, if thou have victum & amictum, food & raiment, thou hast enough, and therefore having that, be contented 
b 1 Tim. 6.8. . Secondly, remember this is the work of God; art thou from plenty brought to poverty with job, this is God's work: or art thou brought from a high estate to a low, as joseph here? remember the Lord hath a hand in it, and therefore murmur not against him, but rather be contented. Thirdly, remember God ●ries thee hereby, (as he did job) to see whether thou wilt serve him in adversity, when he crosseth thee, as well as in prosperity, when he blesseth thee, as did job: and therefore be content, and patiented, and quit thyself, like a man. Fourthly, remember all the children of God are made partakers of some affliction or other, either in body or mind, or estate, or children, or friends, or good name; and therefore be thou contented with thy cross whatsoever it be. Solamen misaris, semper habere pares: thou art no worse than others, yea, thou hast many copartners in misery, and therefore thou mayst bear thy burden the more cheerfully. Fiftly, remember, if thou be crossed and afflicted in temporal things, it is an argument of thy filiation or adoption into the fellowship of sons: they being bastards, and no sons that are are afflicted with no stripes, Heb. 12.8. And therefore thou shouldest rejoice when thou art afflicted; much more be content with it. Sixtly, remember, the way unto heaven and glory, is by poverty, adversity, sickness, patiented enduring of wrongs, injuries, losses, crosses, and the like: and therefore (these things considered) there is great reason to be content with our condition, although we be brought with joseph, from heirs apparent of a Crown, to poor handy-craftsmen.  
Sect. 3 § 3. jacob begat joseph, the husband of Mary.] Quest. 1 Here it may be demanded, why is the genealogy of joseph here declared, Christ being not borne of him, but only supposed so to be? This question is urged by all the Jews and Pagans, against this our Evangelist, as unanswerable, arguing thus; either Jesus was the natural Son of joseph (that is naturally begotten by him) and then he is not God (for whatsoever is borne of the flesh, is flesh: 
c joh. 3.6.  or else, Christ is not the natural son of joseph, and then josephs' genealogy doth neither appertain unto Christ, nor at all prove Christ to be the Son of God.  
Answ. 1 Hereunto it is answered commonly (by the Christians) thus; although joseph were only the supposed Father of Christ, and not the natural, yet josephs' genealogy doth prove Jesus to be the son of David; because Mary also was of the same Tribe of judah, and family of David: This they prove thus; joseph was a just man, and one that feared the Lord, and therefore marries one of his own Tribe and family according to the Law; 
d Numb. 36.8, 9  every daughter that possesseth an inheritance, in any tribe of the Children of Israel, shall be wife unto one of the family of the Tribe of her Father, etc. If this probation were , the whole argument were solved: but I find, that this law is not universal, but limited and restrained, pertaining only to those daughters, who were left alone in their family, together with their father's inheritance (as were the daughters of Zelaphead 
e Num. 26.33. & 27.7. and 36.2.6.  and therefore before this probation will be allowed, it must first be proved that Mary the B. Virgin was such a one, left alone in her family with her Father's inheritance: which cannot be proved from scripture; but rather the contrary, that her condition was poor and mean, and low in regard of temporal possessions: And therefore seeing this answer doth not satisfy; nor solve the doubt, we will produce another from the Scriptures.  
Answ. 2 Saint Matthew here doth plainly demonstrate two things. First, that Jesus was not begotten by joseph, but borne of Mary (verse 18. before joseph and Mary came together, she was found with child of the Holy Ghost.) Secondly, that Jesus was the son of David and Abraham, verse. 1. and therefore Jesus of necessity must be the son of David, either by Father or Mother. i e. joseph or Mary: but not by his Father joseph (as is showed, from verse 18.) but by his Mother, who therefore must needs be the daughter of David. Again, Luke 1.31. the Angel sent unto the Virgin Mary, doth call Jesus (the child that is to be borne of her,) the son of David: but David was not the Father of Jesus by joseph, but by Mary: and therefore Mary was the daughter of David. So also in divers other places of Scripture, Christ is called the son of David, and of the seed of David 
f Rom. 1.3. and 2 Tim. 2.8. and Apoc 22.16. : which he could not be, but by the Mother: And thus these places do firmly prove, that joseph and Mary were both of the same Tribe, and family of David.  
But here another question doth arise, If it be Quest. 2 thus, that Christ is not the son of joseph, why then doth not the Evangelist here rather reckon up the genealogy of Mary, then of joseph. To this first some answer, that Saint Matthew doth Answ. 1 this ex opinione vulgi, because he would observe that common opinion, that was of Christ, to wit, that he was the son of joseph: but this is false, for verse 18. he testifyes that joseph was not his Father, but that she was found with child of the Holy Ghost, before joseph and she came together. I answer therefore, the cause Answ. 2 undoubtedly was this; Saint Matthew was a Jew, and herein observes the custom of the Hebrews, who reckoned or recorded only the genealogy of men not of women.  
§ 4. VERSE 16. The husband of Mary.] Sect. 4 Concerning the B. Virgin, I will here say nothing, saving only this, that the Papists say too much; striving manibus pedibusque, with tooth and nail, to prove that she was without original sin: the arguments whereby they endeavour to prove it, I shall (God enabling me) consider of in their due place: I will here only produce one example, they bring to prove it, whereof I will say no more but this, recitare est confutare, it needs no better Argument to confute it, then barely to cite it. Baralet to prove the Virgin to be without sin, 
Fable.  telleth us this story (si credere fas est) that there was one Mr. Alexander Niccham, who having given it out three sundry times, that he would prove that she was conceived in sin, was prevented by sickness, so that he could not perform his promise; but afterwards renewing his purpose, the night, before he was to prove his assertion he fell into a great disease: and in his agony calling upon the B. Virgin, she came presently unto him, and said, hanc infirmitatem pateris pro ●o, quod, me esse conceptam in peccato originali, prebare niteris, i. e. this punishment is inflicted upon thee, because thou went'st about to prove, that I was conceived in original sin: and having so said, took a knife, and therewith cut out a piece of rotten flesh out of his side, and with a needle, and a silk thread sewed it up again, whereupon he did not only renounce that damnable opinion, but wrote a great book, for the confirmation of the contrary.  
§ 4. VERS. 18. Verse. 18 Now the birth of jesus Christ was on this wise; when as his Mother Mary was Sect. 1 espoused unto joseph (before they came together) she was found with child of the Holy Ghost.  
The first and main question here will be Quest. 1 this; Why the Lord would have the blessed Answ. 1 virgin espoused unto joseph? I answer. First, 
Hier. s.  for the honour of Matrimony: ᵍ the patronage of wedlock doth take away the infamy of Observe, 1 whoredom, teaching us, that honourable marriage is to be preferred before dishonourable whoredoms: and that for these causes, First, because adultery and fornication are forbidden (by God) unto all men, of all times, in all places, and is allowed unto none at any time, or upon any occasion. Secondly, because God hath Answ. 2 commanded Matrimony, and hath given and granted it unto man, as a remedy against unclean fornications. Secondly, some answer, that this was done, that the Devil might not know Christ, 
h Hier. s.  lest that he should plot or practise some mischief, either against the blessed virgin, or her more blessed infant. This answer Pareus (upon these words) doth justly reject, upon these two grounds. I. Because there is no probability, that those things which the Angel had openly revealed to joseph and Mary, should be concealed from the Devil. And II. Because from the very nativity of Christ, the Devil begun to lay a thousand trains for the destruction of Christ, both by Herod and the Answ. 3 Jews. A third answer  is given, viz. That this was done for these ends. I. First, that there might be one, who should provide and take care for the flight of the infant, when Herod should by cruelty seek his life 
i Hier. s. . II. Secondly, that there might be one, who should take care for the education and nourishing of Christ, in providing for him whatsoever was needful in regard of his humanity. III. Thirdly, that the blessed Virgin might have one, from whom she might receive both comfort and aid, in the time of Christ's infancy. A fourth answer Answ. 4 is brought, 
k Pareus. s.  which is, That Mary might have a domestical witness of her immaculate virginity: for none was better able to testify Answ. 5 her chastity, than joseph. It is answered again, 
l Heir. advers. Helvidium.  Mary was espoused to joseph, that by his genealogy (to whom Mary was allied) the original also, or progenitors of Mary, might the better be demonstrated.  
Answ. 6 Lastly, I answer. This was done for the avoiding of a threefold mischief, or inconvenience, that might otherwise have ensued, to wit: First, lest the Jews should take occasion to reject Christ, because he was borne out of marriage: and consequently blasphemously esteem him the fruit of a polluted bed 
m Dion. Carthus. s. . Secondly, for the avoiding of death, which was allotted by the Law unto such 
n Deut. 22.21, . Hier. s. Thirdly, to avoid infamy, if she had not been betrothed unto a husband, she would have incurred the name of a harlot: teaching us carefully to avoid every occasion of infamy 
o Pro. 22.1. Eccles. 7.3. .  
But hence a question is considerable; Why should we be thus careful of our credit and good name, doth it not savour too much of Observe. 2 vain ostentation? I answer, we should carefully regard our credit: first, because our own conscience Quest. 2 is more confirmed thereby. Secondly, Answ. 1 because our brethren are benefited by our good Answ. 2 example, our unreprovable lives being as a candle in a dark place, useful for the directing and encouraging of them in the trade of virtue. Answ. 3 Thirdly, because the Gospel is either honoured or dishonoured by us, that is, if our lives be unblameable, we adorn our profession, and honour the Gospel; but if infamous, we are a dishonour and a scandal unto it, which we should be very fearful of: and therefore very careful to preserve a good name amongst all, which is as a precious ointment.  
Hence another question will be demanded; Quest. 3 How is a good name or fame to be sought for? I answer. Fame is either evil or good. I. First, Answ. there is an evil fame, which is twofold, viz. first with evil men, who seek fame, malè agendo, by wicked works, as Herostratus burned the Temple of Diana at Ephesus, to get a perpetual fame: and some also, by drinking others under the table, or by patronage of wickedmen. Secondly, with good men, who defend often that which is amiss, and excuse all their imperfections, lest otherwise it should tend to their disgrace; both these are ordinary, but neither of them good: and therefore Fame is not thus to be sought for. II. There is a good Fame, which is likewise twofold: first, bonum faciendo, when a man gets a good name, by doing that which is good. Secondly, offensionem cavendo, by avoiding and shunning all occasions of evil: a man gets a good name, by carefully avoiding all evil, and eschewing giving of offence unto all. Now offences arise three manner of ways. First, mala agendo, by doing that which is evil: and therefore he that covets Fame, must only employ himself in good actions. Secondly, dubia agendo, by doubtful actions, which may justly be suspected: and therefore he that desires a good report among men, must eschew all appearance of evil, 1. Thess. 5.22. that is, all those actions which are of evil report, or may be ill interpreted. Thirdly, bona agendo, sed non cum cautelá, by doing that which is good for the matter of it, but undiscreetly for the manner of it: and therefore unto a good name are required good actions, performed with prudence and discretion. And by these ways it is lawful to acquire fame.  
When Mary was espoused.] The Papists do Sect. 2 from this verse maintain, that Mary the Object. blessed virgin, was not only a virgin, when she was espoused unto joseph, and continued so all her life time after: (for this we willingly grant) but also that she vowed or purposed virginity, before the message of the Angel was brought unto her: and from her example ground their opinion of votaries, or vows of chastity, or abstinence from marriage.  
But this assertion is rashly, without Scripture, Answ. nay rather against it, affirmed: for the Text is plain, that they had a purpose to consummate their marriage, from these words; When Mary was betroched to joseph, before they came together: therefore there was a meaning to come together, if she had not in the mean time been found to be with child of the holy Ghost: for otherwise it would seem to have been a mockery on Mary's part, or behalf, to promise marriage to joseph without, any purpose to perform the duty of marriage. And if it were done with both their consents, than mocked they with God, who instituted marriage for some end and purpose, which could not be attained out of marriage: for if there had been a vow of continency upon them, they should neither have married for avoiding of fornication, which are the two chief ends of marriage: as for the third, which is mutual comfort, it Reply 2 ariseth of the former. Bellarmine (li. 2. de Monach. Cap. 22.) answereth hereunto, that Mary's vow was no hindrance to their marriage, because she knew by revelation, that joseph would not exact marriage duties of her.  
Answ. 1 To this we answer first, That this is spoken without book, a conceit of their own, having no warrant, nor confirmation from Scripture.  
Answ. 2 Secondly, Peter Lombard (li. 4. distinct. 30. b.) thinketh that joseph also had purposed virginity, which if so, than it was a mocking of the ordinance.  
Answ. 3 Thirdly, the opinion is so unwarrantable, that the opinionists cannot agree among themselves, for Thomas Aquinas thinks, that Mary made not an absolute vow, before her espousal; but Scotus affirmeth, she did.  
Answ. 4 Fourthly, it is not likely that Mary had any such revelation before her espousal (as they affirm) because the Angel's salutation and message (which he brought after her contract) was so strange and rare. 
p Luke 1.28.   
Sect. 3 §. 3. Before they came together.] What is meant by this Coming together? Quest.  
Answ. 1 I answer, first (with Calvin) this may be understood of cohabitation, or dwelling together.  
Answ. 2 Secondly, or (with Muscul. Erasm. Gualt.) de Coitu, of Wedlock duties.  
Answ. 3 Thirdly, or of both, which I rather imagine: and therefore there is a double error to be avoided and reproved. 1. Of those who think, that the Virgin Mary was married unto joseph long before, but as yet was not known carnally of him, because they abstained by a mutual vow, as the Papists think. (Sup. §. 2.) 2. Of those who think joseph not as yet carnally to have known her, but afterwards did. Both these are to be exploded, because the Holy Ghost speaks of the time 

Bypast, that as yet Mary was not conjoined unto joseph, either by cohabitation, or copulation.  
Not to come, as though he did know her afterwards: But of this afterwards. verse 25.    
Sect. 4 § 4. She was found with Child.] It may here be questioned, Quest. who it was that found Mary to be with child?  
Answ. 1 I answer, First, Mary herself, who presently after the Angel's message unto her, Luke 1.31. perceived a strange motion, and a conception within her, as women do, when they first quicken.  
Secondly, her parents in whose house, and Answ. 2 under whose custody she as yet remained, and unto whom (it is probable) she declared the Angel's message: they also perceive her to be with child.  
Thirdly, joseph also her husband perceived it; Answ. 3 and that either first by himself, observing her womb to swell greater: or secondly from the common fame of others, who had observed it: or thirdly, by her parents, who had declared it unto him: or fourthly, by the B. Virgin herself who revealed it to her husband.  
§ 1. VERS. 19 Verse. 19 Then joseph her husband being a just man, and not willing to make her a public Sect. 1 example, was minded to put her away privily. Hence it may first be demanded;  
§ 1. Quest. Why is josephs' righteousness here made mention of?  
I answer, Answ. because this news gored him with a Dilemma: he was (as it were) betwixt the Bull's horns, and knew not which way to lean: he was in a Strait, or Labyrinth, that he knew not how to wind himself out of: and in a Maze, that he scarce knew how to tread: for first, he was just, and therefore he will not 

Not punish sin; Justice requireth, that sin should be punished.  
Receive an adulterous wife, such as he conceived her to be.   for although he were righteous, yet he hated this wrong in her, adultery being odious to the best men.  
Secondly, he was merciful, and therefore he would not be so extreme unto her, or rigorous towards her, as to make her a public example.  
§. 2. Was minded to put her away privily.] Sect. 2 Here two things are observable; First the place in this verse used, not willing to make her a public example; that is so publicly to punish her, that she might be an example unto others: but this I pass by. Secondly, the thing itself; he desires to spare her, and not at all to inflict any punishment upon her: and hence a double question springs up.  
Why would not joseph punish her? Quest. 1  
Some say, because he was no Magistrate; this Answ. 1 answer I adhere not unto, because private persons may inform though not punish: yea they are (as it were) the eyes of the Magistrate, and therefore should inform, when any gross enormities are committed.  
I answer therefore, this was done, because of Answ. 2 that conjugal love, that he bore towards her.  
Again, because of the fame, and rare estimation, Answ. 3 she had among all, for her unblameable bypast life.  
Lastly, because it was a private fault: and Answ. 4 therefore he would not publicly shame her.  
It will be hence demanded again, how was Quest. 2 joseph a just and upright man, when he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make an adulterous wife a public example, seeing the law condemned her; and it is the part of a righteous man, to observe the law?  
To this first I answer; he suspected her to be Answ. 1 an adulteress, but he was not sure of it, and therefore being a lust man, he would not be too rash in punishing. Secondly, the law of charity commands Answ. 3 us to cover a multitude of secret sins in our brethren: and such this offence was, or seemed to be; for indeed it was no sin of uncleanness which the innocent and immaculate Virgin had committed, which was the cause of this suspicion in joseph: but he so conceived of it, and therefore her fault not being as yet publicly divulged, he would not make her a public example.  
Answ. 3 Thirdly, a just man is not one, that is endued with universal Justice, but one which loves those things, which are honest and right: And thus joseph was a righteous man, loving in himself, and in others that which was good, and hating that which was evil, although he did not punish this fault according to the tenor of the law: for justice is not contrary unto equity, neither doth always persuade to use the utmost rigour of the law; and therefore joseph might be a just man, and yet show this mercy, he did unto Mary.  
Verse. 20 § 1. VERS. 20. But while he thought on these Sect. 1 things, behold the Angel of the Lord appeared unto him in a dream, saying; joseph, thou son of David, fear not to take unto thee Marry thy wife, for that which is conceived of her, is of the Holy Ghost.  
While he thought on these things.] That is pondered them with himself.  
Quest. 1 First, It may hence be demanded, what manner of reasoning was this that joseph had within himself?  
Answr. I answer, his thoughts were these. 1. That it might be, she was defiled, before her espousal unto him, and then she was to be married to the former party that had known her: and therefore he thought to have dismissed her, but clam sine clamore, privily, without making any word of it. Or 2. he thought, that it might be she was defiled, after she was contracted unto him: but this thought he presently recalls, charity not being suspicious; rather believing that she was seduced, when she was a maid, then when she was a wife, rather simple fornication than adultery, and therefore will secretly put her away. 3. he thinks with himself, that though it should be so, that she had played the adulteress, yet he resolves that another shall punish her, and not he: for, for his part (if it be so as he suspects) he will neither free her nor persecute her: he will neither excuse nor accuse her: he will neither justify nor condemn her. And thus before he will determine any thing, or execute any thing, Observa. he doth reason, & debate the matter long with himself: teaching us hereby, that in every weighty action we undertake, it is good to deliberate, and take counsel with ourselves.  
Quest. 2 Hence, it may likewise be demanded; why doth joseph, or should we thus deliberate of our actions, before they are effected or performed?  
Answ. I answer, for these causes; First because God hath endued us with understanding, to direct us, and our actions thereby; sudden actions proceed from affection, not from judgement: and therefore we should lay our hands upon our hearts, before we do any thing of moment.  
Secondly, because rashness is a forerunner of sorrow and punishment: the people of Israel rashly go up to the hill top, and are discomfited by the Amalekites 
q Num. 14 44, 45. . Nabal answers David's servants inconsiderately: which had likely to have occasioned the ruin both of him and his. 
r 1 Sam. 35.10.13.  Rehoboam, unadvisedly (or at least not well advised) answers jeroboam and the Israelites; wherefore ten Tribes revolt from him 
s 1. King. 12.8.16. . Thus we see all these were punished for want of due and mature deliberation in their actions: and so the Lord threatens that he will scatter Israel, Because they are a nation void of counsel, neither is there any understanding in them 
t Deut. 32.28. . Thirdly, because at the least the fruit of rashness is repentance, as it was in David's inconsiderate numbering of the people 
u 2 Sam. 24.10.17. : and Peter's denying of his Master 
x Mat. 26.75. . Hence a third demand may be made; whether deliberation and delay, or procrastination, Quest. 3 be all one? and if not, how they differ.  
They differ thus, First, Answ. deliberation is before resolution, delay or cunctation is after resolution is fixed.  
Secondly, deliberation is an act of reason contrary to affection: delay is is an act of the affection contrary unto our knowledge: and therefore Abraham will not be overcome by affection 
y Gen. ● 23. & 3. : nor Paul consult with flesh and blood 
z Gal. 1 16. : lest that affection had procured delay: And thus joseph deliberates against his love unto Mary, what to do in this case with her, and unto her; and after this deliberation, without any further deferring had thought, privily to put her away. verse 19 Had he not been forewarned the contrary by the Angel, in this verse.  
Hence a further doubt may be raised: If all Quest. 4 they do well, that consult and take counsel before they execute their actions?  
I answer, No; for proof hereof, Answ. observe that there are divers sorts of men very faulty in those things, that are undertaken. First of all, some consult not at all, concerning that which they have in hand: as David towards Nabal 
a 1 Sam. 25.13. , and towards Ziba 
b 2 Sam. 16.4 ; These are rash persons. Secondly, some consult weakly and childishly of their actions, as R●h●boam 
c 1 King. 12.12. , and Nabal 
d 1 Sam. 25.10. ; these are foolish persons. Thirdly, some consult with reason, but captivated by affection, thus David toward Absolom 
e 2 Sam. 18.5. ; these are weak persons, being overswayed by affection, not directed by judgement. Fourthly, some consult with reason not subjected unto religion; thus did Pharaoh 
f Exod. 1.10. , and jeroboam 
g 1 King. 12.28. , These are wicked persons: and all these four forts either err for want of consultation, or through weak and wicked consultation. Fiftly, some consult, but are not able to understand, or find out that which they desire: and although they use all endeavours, yet cannot penetrate into those things which are hid from them: thus did David 
h Psalm. 73.15. , and of this Paul forewarned us 
i Rom. 1●. 33.34. , because herein we are always in danger to err, either by thinking amiss: and such was josephs' consultation, who had, notwithstanding all his deliberation, punished an innocent person, if by the Angel he had not been admonished to the contrary, in this verse.  
§. 2. The Angel of the Lord appeared unto him in a dream.]  
Sect. 2 It may here be asked, Is any faith, belief, or credit to be given to dreams? Quest.  
Answ. 1 I answer first, sometimes dreams are messengers from God, according to his promise, your young men shall dream dreams 
k joel 2. 2●. Act. 2.17. : and we have many instances of such dreams, as for example, joseph. Gen. 37. Pharaohs baker. Gen. 40. Pharaoh himself. Gen. 41. and joseph in this verse. Answ. 2 Now these dreams are to be believed. Secondly, dreams in times past were more ordinary 
l 1. Sam. 28.6.15. , but the light of the Gospel hath now dispersed and expelled them; signs belonging to unbelievers. Thirdly, Dreams now are always doubtful, Answ. 3 and therefore not lightly to be credited nor taken notice of: for the confirmation of this answer, observe some make a sixefold original of dreams ˡ thus: every dream is either first, Natural, or secondly Spiritual, 
m Creg. Moral. 8. s. job. 7.  or thirdly Diabolical.  

Natural dreams either proceed from causes 

Internal to wit either 

From the temper or temperature of the body: as fullness, emptiness, or some change wrought in the humours of the body by sickness. This the first cause. Or,  
From abundance or diversity of thoughts: 
n Eccles. 5.2.  as when our friend is absent, we dream that he is dead, or returned, or the like. This is the second cause.    
Externall, proceeding from abundance of employments. This is the third cause.    
Spiritual dreams are divine admonitions, and are of two sorts, either 

Simply divine, as this Dream of josephs', which was a divine admonition merely from the lord This is the fourth cause. Or  
mixedly divine: that is when our dreams are spiritual, but mixed with some thoughts of our own 
o job. 7.14 . This is the fift cause.     
There are diabolical, wicked, and unclean thoughts, or such dreams arising from such thoughts. And this is the sixth and last cause of Dreams.  
Answ. 4 I answer further, Dreams have their significations, either first, as signs, or secondly, as causes.  
Dreams have their significations, as Signs, and that either first, of things present, as dreaming of meat or drink, argues hunger or thirst, etc. Or, secondly, of things to come; this is called a prediction, and is threefold; either First, Natural and divine, as Galen tells of one (Crus lapideum balneo lotus, &c) who dreamt that bathing himself, his legs, and thighs were metamorphosed from flesh to flint.  
Or, secondly, Diabolical and wicked; the devil sometimes forewarning of things to come, to gain credit and belief with men. Or thirdly, Divine, and these are to be observed, and marked; and of this kind was josephs' dreams 
p Matth. ●: 13.  and the dream which was dreamt by the wise men. Matth. 2.12.  
Again, dreams have their significations as causes, and that either, 

By illusion of Satan. Or,  
By revelation from God and that either 

Commanding, as in this verse, and Matt. 2.19.22.  
Or, Forbidding, as Gen. 31.24.      
Answ. 5 And in all these three, we must carefully take heed of the illusions of Satan, who can do all these. Deut. 13.1. etc.  
Lastly, all dreams do either 

First promise something, Or  
Secondly, terrify and affright us, Or  
Thirdly, declare or show something unto us.  
Fourthly, or admonish and advise us: and these are not altogether to be slighted, but to be weighed and pondered, observing therein these conditions, viz.    
First, do not wholly believe them, but only suspect, that they may be true.  
Secondly, Procura, ne cura; if we can provide against what we doubt and dream of, do it, but be not careful of the success, nor fearful for any dream.  
Thirdly, do nothing upon a dream, either against thy general calling as thou art a Christian, or against that particular calling, wherein God hath placed thee. More plain and particular signs of divine dreams we shall consider of (God willing) in another place.  
Sect. 3 §. 3. For that which is conceived in her is of the holy Ghost.  

Exposition.  From the words it evidently appears, that Christ is the true Son of God, or the only begotten Son of the true God. Not  
First, only man by nature, and Quasi Deus, as it were a God by grace, as the Arrians, Nestorians and divers others would have it. Nor  
Secondly, only God, and made Quasi homo, as it were a man, as the Manichees, Marcionites, and divers others falsely imagine. Nor  
Thirdly, true God, and true man, but having the humanity created of nothing; as the Valentinians and Wittcham hold, that Christ took not flesh of the Virgin Mary; and Servetus, that the body of Christ was compacted of three uncreated Elements (Beza. epist. 8. confess. Gal. art. 14) But  
Fourthly, that in Christ are two natures united by a hypostatical conjunction: being Man of the flesh of his Mother, without a Father, and God of God his Father without a Mother. Now hence divers Quares may be made, of which briefly.  
First, why was it necessary that Christ should Quest. 1 be God? Answ. 1  
I. Because man alone could not do that which was requisite for our redemption viz.  
First, satisfy God's justice. And secondly, overcome and conquer death. And  
II. Because neither could an Angel save us, or perform that which was to be done, before we could be ransomed: that is,  
First, an Angel could not die. Nor, secondly overcome temptation for us. Nor thirdly, make us the children of God.  
Quest. 2 Secondly, Why was it necessary, that Christ should be man?  
Answ. 1 I. That he might die: for God cannot, it being contrary to the nature of an immortal God, and without death there can be no Redemption. And  
Answ. 2 II. That he might merit, which God cannot do neither; because to merit is to procure unto ones self, that which otherwise they have not, nor is due unto them (Thom.) wherefore God cannot merit.  
Answ. 3 III. That he might apply his merit unto us; and therefore it was convenient, that he should be like unto his brethren.  
Quest. 3 Thirdly, why was it necessary that the Son, the second person of the blessed Trinity should be made Man?  
Answ. Because he being the Character, and engraven Image of the Father (Heb. 1.3.) was most fit to restore and repair again the Image of God in us.  
Quest. 4 Fourthly, why was Christ begotten of the holy Spirit?  
Answ. That he might be holy, pure, immaculate, and a lamb without spot, both in his generation and conception.  
Quest. 5 Fiftly, why is the conception of Christ ascribed to God the holy Ghost alone, seeing it is common to all the three persons in the blessed Trinity?  
Answ. 1 I. This is not done to exclude the Father, or the Son himself from this work: but to signify that it comes of the free gift and grace of God, (which commonly is termed by the holy Ghost) that the manhood of Christ, being but a creature, should be advanced to this dignity, and become a part of the Son of God.  
Answ. 2 II. The holy Ghost is the author of this conception in a special manner: for the Father and the Son did cause it by the holy Spirit, from them both immediately. Mr Perkins.   
Verse. 21 VERS. 21. She shalt bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 
Sect. 1 §. Thou shalt call his name JESUS.  
Quest. 1 Who was to name this child?  
Answ. joseph, not Mary; for the Angel doth not say, vocabit, Mary shall call his name, but vocabis, thou shalt call his name jesus. Hence some observe, that it belongs unto the Father to name the child. 
g Chrysost. Op. Imper.   
What must joseph call this child?  
Quest. 2 jesus; Thou shalt call his name jesus.  
Answ. What signifies jesus?  
Quest. 3 First it signifies a Saviour: observe here, that Answ. 1 some derive this name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cure, heal, or give health, because he is our best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Answ. 2 Messiah & Physician of our souls. Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save or preserve in safety; from which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Saviour, or one who is the author of salvation.  
Secondly, these derivations are true in regard of the office of Christ, which was to save us; but are not according to the literal and grammatical derivation of it, which is this. jesus comes from jashang, or in Hiphill from Hosheang, which signifies to save; and hence in this verse the Angel first Propounds the name [Thou shalt call his name jesus.] And then secondly, expounds it, for he shall save his People from their sins.  
Is this name jesus proper unto Christ? Quest. 4  
First, no; for it was given unto others, three Answ. 1 more having been of the same name, one mentioned. 1 Chron. 24. another, 2 Chron. 31. and a third, the Author of the book of Ecclesiasticus; for he is called Jesus the son of Sirach. There were two more also almost of the same name, joshuah that brought the People into the promised Land, and joshuah, who together with Zerubbabel brought the people bacl from Babylon 1 Esdr. 2. For joshuahs' name hath in it only one letter more, and signifies the salvation of the Lord.  
Secondly, this name is given unto Christ Answ. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a more special and singular manner, then unto any other, because he is the only begotten Son of God, who by himself hath purchased salvation for us.  
§. 2. jesus shalt thou call him.  
Some observe that divers deep and profound Sect. 2 mysteries are included in this name jesus, 
r P. Galat. lib. 3. c. 20.  many whereof I omit, referring the studious Reader to Petrus Galatinus ᵏ considering briefly of one or two only. Jesus is a Triptote, declined only by three terminations, jesus, jesum, jesus, signifying thereby the three persons of the B. Trinity, in unity ever to be worshipped. Again the first case ends in S. JESUS, the second in M. JESUM, the third in V JESUS, to teach us, that Christ is Summus, Medius, and Ultimus, the beginning the midst, and the ending, the first, and the last, yea all in all. Coloss. 3.11.  
The Papists affirm that Antichrist shall be one particular man, Object. and shall have a certain proper name, which shall not be known until his coming, but shall consist in certain letters, which in number make six hundred sixty six, (Bellarm. de Antichrist. Cap. 10. et Rhemist. s. Apoc. 13. §. 10.) And they argue from this verse thus: Antichrist shall have a name, as Christ had: but it is not necessary to be known, otherwise than Christ his name was; which was described by the Sibyls by the number of eight hundred eighty, eight, 
λ 10 η 8 σ 200 ο 70 υ 400 ς 200  888  as Antichrist is by six hundred sixty six: yet was not Christ's name jesus, perfectly known before his coming; neither therefore is it necessary, that Antichrists should, before that time. jesus in Greek letters, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh as you see eight hundred, eighty, and eight.  
First, they must prove Antichrist to be one Answ. 1 singular man, as Christ, was, and then seek out his name, for the arguments of our men to the contrary are not yet answered.  
Secondly, Non est par ratio, the Sibyl's prophecies, Answ. 2 and john's Revelation are not Christian like parallelled, john having his Revelation from heaven, and the Sibyls their predictions by a spirit of divination.  
Answ. 3 Thirdly, the name jesus hath some evidence out of the Prophets; for jesus and jesua, are all one, and both of them signify a Saviour; but jesua we have mentioned Zachar. 3. it being the high Priests name, who was a type of Christ, and bore his name, vers. 5. upon whose head is set a Diadem, which must needs be understood of JESUS CHRIST our high Priest. Again, JESUS is called HOSANNA 
s joh. 12.13. Read D. Willet Synops. f. 230. , which signifieth the same that JESUS, and is derived from the same root; translated SAVE US: and this name we find Psalm. 118.25. And therefore the name of CHRIST may be deduced from the Prophets.  
Answ. 4 Fourthly and lastly, if the name jesus Christ, were revealed to Sibylla, an heathen prophetess, how can it be that the Prophets of God were ignorant of it? Therefore by their own argument, seeing CHRIST'S names were known before his coming, why should not Antichrists in like manner, if he should be one singular notorious man, as they affirm?  
Sect. 3 §. 3. Thou shalt call his name jesus.] Having observed something of the name Jesus, I come now to consider of the imposition of the name, and the reason of it. A question will here be propounded:  
Why is the Messiah called Jesus? Quest. 1  
I answer, Answ. because he will save his people from their sins: where we see, that his name is taken from his office; he must be called a Saviour, because he will save his people: 
Observa.  teaching us that names should be imposed upon infants, with reason and discretion: that is, it were fit that significant names should be given unto them.  
How many sorts of names are there? Quest. 2  
Some divide names into three ranks, Answ. natural, Official, and Personal: this verse speaks only of Personal names, therefore I forbear the rest, and will speak only of this.  
Personal names are either, 1. changed after they are imposed. or 2. once imposed, and never changed. I. Names formerly given are sometimes changed, and that two manner of ways. First, by taking away the old names, as Saul was called Paul, and Abram, called Abraham. Secondly, by adding of new names unto the old, and that in a foure-fould regard; namely either  
1. In respect of the Body, so we call some men long, some thick, some fat, according to their shape. Or II. in respect, of the mind, and so it is twofold, either in regard of 

Vices, when men are named from their vicious natures, as Brutus, Biberius Mero (for Tiberius Nero) Sardanapalus, Helbrand for Pope Hildebrand, Or,  
Virtues, and that for a double cause 

Either by reason of some praise, or praiseworthy virtue observed in them, as Philadelphus. Or  
By reason of some admonition given to some virtue, as 

Peter.  
Boanerges. Or        
III. In respect of some atchivements, or deeds that are, or have been done, as Africanus, Scaevola. Or,  
iv In regard of fortunate, or unfortunate success in our enterprises; as Faelix, Faustus, Mara. 
t Ruth. 1.20.   
2. Names are sometimes imposed, and always retained, being never either left or changed: And herein observe these two things.  
First, when these names are given.  
Secondly, why or how they are given.  
First consider when these names are given that are never changed. 1. Sometimes before the birth; hereof we have examples both in 

The old Testament as Ishmael Gen. 16.11. Isaac. Gen 17.19. josiah 1 King. 13.2. And New Testament; as Jesus in this verse and john Baptist. Luk. 1.13    
II. These names are sometimes given after the birth, both by heathens and Christians.  
First, this is observed by heathens, who give names to their infants, some few days after their birth: the Grecians the seventh day after they are borne: the Athenians the tenth: the Romans, if a boy the ninth, if a girl the eight, 
u Plutquaest. cent. rom. qu. 102.  and all these in their solemnities, did use some lotions, and some manner of purging of the infant, who was to be named 
x Rhod. è festo Pomp .  
Again, this is observed by Christians, who at the Sacrament impose some name upon the Child to be baptised; yea, it is fitting, that the name should be imposed upon the Child, non cum natus, sed cum renatus 
y Muscul. s. Genes. , not when he is first borne, but when he is borne again, that is in Baptism, it being the Sacrament of our regeneration, and initiation into the Church.  
Secondly, consider we now, how these names, which are not to be changed, are imposed upon children.  
I answer. First, sometimes they are given casually, without any solid ground at all: this is too too ordinary: for, so the child have a name, we care not what it be.  
Secondly, sometime they are imposed with reason, and judgement, and that three manner of ways. Either I. by reason of Distribution, or Distinction, that several children may be distinguished by several names. II. Or by reason of Notation, of body, as Rufus, Simon, Sylla, Longimanus, etc. III. Or by reason of Recordation, or Remembrance. And this is twofold. First of Men. And secondly, of Things.  
Sometime names are imposed for the remembrance of men, and this is twofold: either 

Politic, which is either Or 

Evil, for vainglory, as Scanderbag, Or Lawful, for the remembrance, either 

Of kindred, now living 
z Luk. 1.61 , Or  
Of predecessors, now dead. Or  
Of friends, whether alive or dead.      
Religious, which remembrance is for the imitation of the patriarchs, Prophets, Apostles, or holy men, etc.    
Sometimes names are imposed for the remembrance of Things. and that either, First, by-passed, as Evah, Enosh, or the children of joseph 
a Gen. 49. , and Naomi, who changed her name into Mara, in regard of her former losses and miseries. Or secondly, to come, and that either of Hope, as Benjamin, or of Office and Direction.  
Direction in names is two fold, to wit, 

Imponendo, in the imposition of names: here thou mayst direct and dispose of the name according to thy own wishes and desires: and this is the office and part of the parent, to name his child, after what Patriarch, or Apostle, or Saint, he will.  
Recordando, this belongs unto those that are named, they must remember that their names, are for this end, that they may strive to imitate the virtues of those whose names they bear.    
I have omitted to explain the names here above mentioned, for these three causes. First because it would have swelled this question to too great a bulk: and tediousness (especially in these things which are less needful unto saving knowledge) I desire to avoid. Secondly because to the vulgar Reader, they are not so necessary to be known. Thirdly, because of the understanding Reader, which is but meanly Conversant in Histories, they are well enough understood.  
Sect. 4 §. 4. He shall save his people from their sins. Hence it will be objected, Object. how are we saved from our sins, when as yet we fall daily into sin, and are overcome by it?  
Answ. To this I answer, by Christ we are saved, first from the punishment of sin, or from death; for now there is no condemnation to those that are in Christ 
b Rom. 8.1. . Secondly, from the Kingdom of sin; because it shall not reign in, nor over those that are in Christ 
c Rom. 6.14. . Thirdly, and this freedom from the power and punishment of sin, is our justification and salvation: And thus Christ here is said to save his people from their sins.  
Quest. 1 Further, it may here be demanded, from what sins doth Christ save or free his people?  
Answ. I answer from this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From their own proper sins: for these only are they that condemn us.  
Quest. 2 Which are those proper sins from which Christ will save us?  
Answ. I answer. First, those that lurk and lie hid in our natures, which are the cause of all the rest. Secondly, those actual sins, that flow from these wicked habits, or at least spring from these relics. And both these we are freed from by Christ.  
Observe. The main work of Christ, qua jesus, as he is our Saviour, is that which is here expressed, to take away our sins; part of which power the Pope and Papists ascribe unto Saints, to the Virgin MARY, and to themselves: Nay, the Pope doth shoulder for the whole power, and doth usurp as much himself, as Christ can do in that kind: for this is all, Christ can do, to forgive his people all their sins fully and perfectly. And Pope Paul the fift did say, he would do as much 
d jubil. Paul. 5. anno 1620. . Nay, they say, the Pope hath done more than Christ did: For Pope Clement the 8th, 
An. 1592.  gave indulgentiam plenarian, & remissionem omnium peccatorum, tam culpa quam poenae, a full forgiveness of all their sins, both in regard of the guilt, and of the punishment thereof: the last whereof they deny, that Christ hath done, in the doctrine of Satisfaction. Yea, the Pope hath done more than ever Christ did indeed, if all be true which they say: Gregory by his prayer did recall the soul of the Emperor Trajane from Hell 
e Revel. Bridget. li. 4. ca 13. ; Christ never did the like. And thus we see in regard of this principal blessing, (the forgiveness of sins) which we receive from Christ, Christ is opposed by the Pope: and therefore he is rightly termed 
f 2 Thess. 2.4. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Adversary 
g Squire s. 2 Thes. 2.4. f. 152. .  
Again, this verse serves to prove, that the Virgin Mary is not excepted from the common nature of men, neither free from original sin, thus: Argum. Those unto whom Christ by his death hath brought salvation, were guilty of sin: but unto the blessed Virgin Christ by his death hath brought salvation, and for her purchased salvation: Therefore the blessed Virgin was guilty of sin. The Major proposition is proved from this verse, and these places, Mark. 2.17. Rom. 5.6.7.8.9.10. and 4.25. and 1. Cor. 15.3. Galath. 3.13. 1. Pet. 3.18. The Minor proposition is confirmed from Luk. 1.46.47.48.49. and Act. 4.12. Yea, Bellarmine himself can say 
h Li 4. de amiss. gra. cap. 16. , Inter Catholicos convenit beatam virginem per Christi sanguinem verè fuisse redemptam, etc. The Papists do generally among themselves agree upon this, and assent unto it, that the blessed Virgin was truly redeemed by the blood of Christ; and that which the Apostle saith (2. Cor. 5.) Christ died for all men, is universally to be understood, without excepting of any.  
But here they give us a testimony of their subtle Sophistry, Reply. acutely distinguishing of a double salvation in this manner: Christ is a Saviour in a double respect, either for saving men already fallen into sin and condemnation: or else for sustaining and preserving them from falling: and in this sense only he was a Saviour to the Virgin Mary, who was preserved only from sin by Christ, not saved from her sins, which she had not 
i Franciscani Fox. pag. 801. .  
To this we answer, Christ is called JESUS, a Saviour, in this sense only, because he should Answ. 1 save his people from their sins (in this verse) he was then either a Saviour unto Mary, or not at all; but her Saviour he was, as she herself confesseth 
k Luke 1.47. , therefore he saved her from her sins.  
Answ. 2 Again we answer, one cannot be said to be a Saviour, if he save none: but Christ in their sense never yet saved or preserved any that they should not sinne at all; contra naturam pene est, ut aliquis fine peccato sit 
l Dewret. part. 1. dist. 25. ca 3. Gloss. . It is a thing against nature for a man to be without sin. No man or woman than was ever yet so preserved from sin; wherefore in that sense Christ is not a Saviour, but that he saveth, that is, delivereth us from sin 
m D. Willet. Synops f. 1321. .   
Verse. 22 VERS. 22. Now all this was done, that it might be fulfilled, which was spoken of the Lord by the Prophet. 
Quest. 1 Why doth the Angel add this prophecy to his message?  
Answ. That thereby he may confirm his message unto joseph: for in the message he brings, are two things observable. 1. the matter or substance of it, and that is the main and chiefest doctrine of religion, to wit, our salvation by Christ: and therefore it was necessary that it should be confirmed from the Prophets: the principles of religion being to be grounded 
n 2 Tim. 3.16.  upon Scriptures. 2. The manner of it, and that was miraculous in a double respect; both in regard of the appearing of the Angel, and also in regard of that divine conception, which he preadmonished joseph of: and therefore to avoid all deceit which Joseph might imagine to be in this vision: the Angel citys the Prophecy, that so joseph might the more certainly give credit unto it: Observe. teaching us hereby that Miracles are to be confirmed by Scripture: thus the Angel doth here confirm his message from Esay 7.14. and again, he confirms his message unto Zachary, Luke 1.17. from Malach. 4.6. both which were miraculous.  
Quest. 2 But hence it may be demanded, why are miracles to be proved by Scripture?  
Answ. 1 I answer first, because delusions and false miracles may be wrought by Satan: Read these places. jannes' and jambres wrought miracles. Exod. 7.11.22. and 8.7. so 2 Tim. 3.8. Deut. 13.1, etc. Antichrist shall come with signs and lying wonders. Mat. 24.20. and 2 Thes. 2.9. and Revel. 13.14. and 16.14.  
Answ. 2 Secondly, because omnis confirmatio à fortioribus, every confirmation must necessarily be drawn from the greater, stronger, and more undeniable principles: but unto the faithful there is nothing more strong than the word of God, and the holy Scriptures; whom they will rather believe, than one that should rise from the grave unto them: True it is, that the apostles confirmed the Scriptures by Miracles unto unbelievers 
o Cor. 14. 2●. : but the Angel here (unto faithful and holy joseph) confirmeth his miraculous message by the Scripture: for unto believers. Religion is not to be proved by Miracles, but Miracles by Religion.   
VERS. 23. Behold a Virgin shall be with child, Verse. 23, and shall bring forth a son, and they shall call his name Emmanuel, which is by interpretation, God with us. 
This verse is a recitation of a prophecy, 
Exposit.  from Esay 7.14. the scope of which prophecy is this, Achaz fears, Esai comforts him, and for the further strengthening of him offers a sign, which Achaz refuseth: the Prophet, disdaining this his obstinacy, doth repeat a general sign, verse 14. adding a particular sign verse 14.16. Observe. The malice of the Jews against Christ, and the truth of the Gospel doth evidently appear by this place: for  
First, they will not grant, that it is to be understood Object. 1 of Christ the Messiah: but either first of Hezekiah; or secondly, of Shearjashub, the son of Achaz. Isa. 7.3. of thirdly, of some other of Achazes sons, whi●h was not as yet borne.  
But to this I answer, Answ. the first and second were already borne; and how can the third be called Emmanuel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man, without blasphemy?  
Secondly, they object further, It is not likely Object. 2 that the Prophet would give a remote sign of an approaching deliverance: or thus, the conception and birth of the Virgin Mary could not be a sign unto Achaz, to whom it was promised and made, seeing it fell out 800. years at the least after Achazes death.  
It is answered, first, the Prophet doth not Answ. 1 give a remote sign of an approaching deliverance; for here are two prophecies, as follows by and by. Secondly, although the Prophet Answ. 2 should do thus, yet were it no new thing, there being divers instances of the like in Scripture 
p Vide junii Parall, fol. 8. .  
Thirdly, This sign was not promised unto Answ. 3 Achaz, that wicked King, that would not ask of God a sign, (Esay 7.) but unto the house of David, which continued unto the time that Christ was borne of the Virgin Mary; as appears by the genealogy of Christ's drawn from David and Abraham, by Saint Matthew unto joseph, and consequently unto Mary, as hath been aforesaid 
q Pareus s. .  
The Jews object again, The following Object. 3 scope doth show that this is spoken of a child, either borne already, or to be borne hereafter unto Achaz, verse 15.16.  
I answer those two verses do not belong to this child: for the proof of this, Answ. see junij Paarell. fol. 8.  
They further object, the word Halma doth Object. 4 not always signify a Virgin, but sometimes a young woman, who is married.  
I answer, it signifies always in Scripture a Answ. 1 Virgin, except only Prov. 30.19. where Halma is taken not for a pure Virgin, but for a Virgin in show, or outward appearance, as verse 20.  
I add one answer more, which may serve as Answ. 2 a general solution of all these objections; That we have the testimony of the holy Spirit in this verse, confirming from heaven unto us, that this prophecy is meant only of Christ the true Messiah.  
Answ. 3 Lastly, because this question is not questioned amongst Christians, as also because others 
r Mayer s. & Pareus s.  handle it something largely, I therefore prosecute it no further.  
Sect. 2 §. 2. Behold a Virgin shall be with child, etc.] A Virgin in Hebrew is Halma, 
Exposit.  derived from the root Halam, which signifies to hid, because Virgins were wont warily to be retained, and detained in their Father's house, until they were espoused: Observe. Teaching all Parents carefully to regard the chastity of their daughters, and neither by ill examples, or too much liberty, or by suffering them to frequent the society of wanton persons, endanger the staining of their Virginity.  
Some hence may question, why are they so charily to be kept? Quest. they are filia bonae spei, very hopeful; virtue shows itself in them, and therefore what need is there to keep them like Lions in a grate, or birds in a cage? we hope we may safely suffer them sometimes to run and fly abroad.  
I answer first; Casta est quam nemo rogavit, persuasion Answ. 1 is strong, and there are subtle inducements unto lewdness, and little do we know whether they will hold out or yield, until they be assaulted: and therefore the safest way is to preserve them from all cords of vanity, that draw on iniquity 
s Esa. 5.18. , that is all occasions that may provoke unto sin.  
Secondly, Nature is flexible, and youth easily Answ. 2 to be seduced, the least spark will set gunpowder on fire: and dry flax burneth quickly: there is naturally some wantonness in young maids, as well as in young men; and therefore parents should be the more careful of them, giving no way to their wantonness, but circumspectly curbing, and warily restraining it.  
Thirdly, Virginity is a jewel never to be Answ. 3 recovered, being once lost: and therefore parents in regard of their own reputation, and their children's perpetual credit, should have a careful eye over them.  
§. 3. His name shall be called Emmanuel, which Sect. 3 being interpreted, is God with us.  
Three things may be observed from these words. 
Observa.  1. There is none so pure, but malice can deprave, no truth so infallible, but the perverse brain of man will object against it. 2. This verse evidently proves the deity of Christ, because this name Emmanuel given unto Christ, doth testify that in the person of Christ, God is with us. i e. united with our flesh. 3. yet there are some who dare oppose the truth of it.  
Eniedinus, a Samosatenian Heretic doth here Object. 1 object. It follows not that Christ is God, because he is called Emmanuel. 1. because many are said to be that which they are not. 2. Many have been called Emmanuel, who were not Gods.  
Answ. 1 I answer first, It is blasphemy to say, that Christ is not that, which he is called: for if so, their God should mock and deceive his people, and joseph and Christ by a false name, which is blasphemy to utter.  
Secondly, Other Emmanuels' have nomen sive re, Answ. 2 Christ nomen et re●●: others are only so called, but unto Christ the name doth truly agree, he having this name given unto him, to express the nature of his person: he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the New Testament doth ever and anon confirm: as; the word became Flesh, and God was manifested in the Flesh, and the like phrases: And therefore he only is the true Emmanuel.  
It is very doubtful (saith the same heretical Object. 2 objecter) whether Christ were called Emmanuel or not: because neither the Angel nor the Evangelist do call him Emmanuel, but jesus.  
I answer, First, if he be jesus the Saviour, Answ. 1 then is he God and man, because none could save us but such a one, as is proved before verse 20.  
Secondly, God called Christ Emmanuel, not for Answ. 2 this end, that it should be the proper name of the Messiah, but that it might signify his wonderful person, mercy, and grace, in being God and Man, and becoming Man for us: and therefore the Angel (from that prophecy Esa. 7.14.) saith that in regard of his person he shall be called Emmanuel, but his proper name shall be jesus: Thou shalt call his name jesus, verse 21.   
VERS. 25. And joseph knew her not, Verse. 25 until she had brought forth her first borne son, etc. 
He knew her not Donec, until, etc. that is, 
Exposit.  he never knew her at all, for so Donec signifies; as it is said, Samuel saw not Saul, until the day of his death 
t 1. Sam. 15.35. , that is, he never saw him after: the words here used are Greek, but the phrase Hebrew, for this is frequent in the Old Testament, as Michal had no child until the day of her death. 
1. Sam. 6.23.  i e. she had no more children at all afterwards.  
That joseph never knew Mary at all, the Church hath always held, and that for these reasons.  
First, because it doth establish an Article of out faith, natus ex Virgin, that is, of one who was a Virgin, when he was borne (and this is of absolute necessity to be believed) yea continued a virgin all her life time after; and this we are verily persuaded of.  
Secondly, because the Fathers with an unanimous consent, have both always called her Virgin, and also held this opinion: condemning those for heretics that thought the contrary, as may be seen in Epiphanius, Augustine, Hierom, and divers other Fathers.  
Thirdly, some of the Fathers, and Gualther (upon these words) for the proof of this opinion, have argued from the Prophet; saying: 
x Ezech. 44.2.  This gate shall be shut, it shall not be opened, and no man shall enter in by it, because the Lord the God of Israel hath entered in by i●●herefore it shall be shut: But this reason ser●●●● not of much weight, that place not bearing it, without allegorising the place, as shall (God willing) be showed else where.  
Fourthly, it is not likely, that joseph being a just man would know her, whom he knew to be the Mother of his Lord: or expose to a common use, that vessel which the Lord had thus sanctified; especially considering that he was of the age of 80. years when he was contracted to her, as saith Epiphanius.  
Object. 1 But against this opinion, Helvi●●us, Nestorius, jevinianus, and divers others object many things.  
Answ. First from the phrase of Scripture used in this former verse, where she is called his wife (he took unto him his wife.)  
Hereunto I answer, There may be matrimony without carnal knowledge: this appears most plainly from the law 
y Deut. 22 23.24. . If a Damsel, that is a Virgin be b●tr●●●ec● unto a husband, and a man find her and lie with her, he shall be stoned to death, because he hath humbled his neighbour's Wife: Besides, Marriage is not congressu● carnis, but cons●nsus voluntatum 
z August. , not the conjunction of the flesh, but the mutual consent of wills.  
Object. 2 Secondly, from the phrase of Scripture used in this verse, where Christ is called her first borne, implying thereby that Mary had more children afterwards.  
Answ. 1 To this I answer, first, it is not simply said priu●●genitus, the first borne, but primogenitus i●●e, that first borne, to wit, of God 
a Gualther. .  
Secondly, primogenitus, the first borne, is one before whom none was before, not one after whom some others were borne 
b Danaeus è justiniano, & Higher contra Helvid. Reply. . Primogenitus est, non post quam alij, sodante qu●m nullus alius genitus est. But they instance here, This Until is a relative word, and therefore cannot go alone, a man cannot properly be called a first borne son, and an only son.  
Answ. It is true, but withal know, that there is a double relation, viz. in esse, & in posse, in entity (or being) or in possibility: thus the child that first opens the womb is called Pri●●g●nitus, the first borne because although there be in being, but one, Object. 3 yet in Possibility there may be more.  
Again from hence they object, He knew her not Until she had brought forth etc. this Until implies Answ. 1 that afterwards he did know her.  
First, it may be answered, Cogn●stere est i●●elligere mysterium 
c Gualt. ex Epiphanio. , to know is to understand the mystery revealed unto him by the Angel, that is until Christ was borne, he did not truly and fully understand this wonderful and profound mystery.  
Secondly, Donec, until, doth deny the time foregoing, not imply the time following: it doth exclude all time bypast, but not include the time to come: he knew her not until she had brought f●●●h her first borne; this doth plainly prove that he knew her not before, but not infer that he knew her afterwards: for Do●●● is often a note of perpetuity, as donec pona● inj●●co● scabell●̄ 
d Psalm. 110. ●. , until I have made t●ine enemies thy fenestrule. i e. for ever. I am with you (saith our Saviour) usque ad sinem secu●● 
e Matth. 28.20. , until the end of the world, that is, in seculum seculorum, World without end.  
The Papists very well like and allow of this exposition, of Donec, ●●●ill, and therefore I would entreat them not to urge that Donec in the parable so vehemently, as they do 
f Matth, 5.26. . Thou shalt not come out, Donec, until thou have paid the utmost furthing: the Papists urge this Donec against us for the proof of Purgatory, in the same manner, that Helvidius, Nestorius, and their adherents do both against us and them urge Donec here, to prove that joseph carnally knew Mary: And therefore it is not fit for them, to make of the Scripture a nose of wax. But I shall consider of that in his proper place.  
The forenamed Heretics object again, from Object. 4 the testimonies of the ancients, who say that afterwards joseph knew Mary 
g Danaeus. Answ. .  
To this I answer, Clavus clavo pellendus; we have more of the ancients that deny this, then affirm it: And therefore if their Testimony be of value, it will be concluded on our side.  
Further they object, Christ had brethren, Object. 5 james and joses, Simon and jude: and it is said unto Christ, thy brethren seek thee: therefore, joseph afterwards knew his wife.  
I answer first, the Scripture usually calls Cousin Answ. 1 Germans, Brethren: So Lot is called the brother of Abraham, and so james was the son of Mary Cleophas: And thus josephs' brothers, or sister's children, or Mary's sisters children are the brethren of Christ.  
Secondly, others answer, that joseph married Answ. 2 after the death of Mary, and that the sons he had by that wife were called Christ's brethren: of this opinion is Danaus 
h De haeres f. 166. . But if joseph were (according to Epiphanius) 80 years old, when he was contracted unto Mary, who was alive when Christ was crucified, 34 years after, it is not probable that he married or had children, Answ. 3 when he was 114. years old at the least. 
h Danaeus de hear. f. 224.   
Thirdly, others think (to which I rather subscribe) that joseph had another wife before Mary, by whom he had fix children. Object. 6  
Lastly, they object, joseph took her home in stead of a wife, verse 24. therefore it is likely, Answ. that he knew her.  
I answer, he took her not home for carnal copulation: but first, that he might defend her, both from the lash of tongues and humane laws. Secondly, that he might provide for her and the infant, as is foreshowed verse 18.  
And therefore I conclude this verse, Chapter and controversy, That although it be not Determined by Scripture, yet because first there is no Scripture against it. Secondly, because there is (in a manner) a general consent and agreement of Fathers for it: And thirdly, because it is very agreeable unto reason; it is not therefore lightly to be denied or gainesayed by any.    

CHAPTER II.  
Verse. 1 VERS. 1. When JESUS then was borne at Bethlehem, in judea, in the days of Herod the King, behold, there came wise men from the East to jerusalem. 
Sect. 1 WHY is Christ manifested as soon as ever he is borne, Quest. yea, and before he was borne? as the Angel reveals it to joseph and Mary before, the Holy Ghost to Elizabeth, and john Baptist in her womb; the Angels to the Shepherds, the star to the Wisemen, and they to the Jews, presently after he was borne.  
Answ. I answer, This was done for these causes; First, that the Gospel might be manifested, or that the message of Christ's Nativity might be confirmed by many witnesses.  
Secondly, that the Jews, the people of God, might be admonished of it: the Messiah long before was promised unto them; and therefore by the testimonies of many, God will have them to know, that now he is come.  
Thirdly, that all might be left without excuse, seeing that it was so plentifully confirmed.  
Fourthly, this was done for the comfort and consolation of those, who did expect the Messiah, as Simeon 
b Luk 2.25. , and Anna 
c Luk. 2.36.   
Sect. 2 §. 2. In Bethlehem.] Why was Christ born in Bethlehem?  
Quest. Answ. Answer. For three causes; the first is, Historical, that they might be taxed 
d Luk. 24. , joseph being of the lineage of David, comes to Bethlehem, the City of David to be taxed. The second cause is Allegorical, because Bethlehem signifies the house of bread 
e Gen. 35.19. and 48.7. , and Christ is the true bread from heaven 
f Hier. & Haymo. . The third cause is Prophetical, that the prophecy might be fulfilled, which was delivered concerning Christ the Messiah 
g Mich. 5.2. .  
Sect. 3 §. 3. In the days of Herod the King.] Hence Quest. 1 it may be demanded, what manner of days were these to the Jews?  
Answ. I answer, days of great affliction: for Herod, who now ruled over them, was a stranger, coming thus unto the kingdom. The Maccabees held a certain kingdom, unto the time of Hirca●us, the son of Alexander, who contending with his brother Aristobulus, he calls one Antipater unto his aid, which Antipater, being the Father of this Herod, marries him to the daughter of Aristobulus: Hircanus being overcome, and taken, Herod assumes the kingdom, as his Vicegerent, or Deputy. After a while Nicanor returns into judea, whom Herod peaceably receives, but secretly slays, and then obtains the kingdom for himself, of the Romans.  
Now this time, I say, was unto the Jews a miserable time in a threefold regard. I. Because their Kingdom was taken away. II. Their Priesthood was corrupted; there being two high Priests alive at once, as we shall show afterwards. III. They were now become tributaries unto the Romans, which confirms Christ to be the true Messiah, and promised Shilo, because the Lawgiver was now gone from judah 
h Gen. 49. .  
Hence it may be asked; Why doth God Quest. 2 suffer his people to come into such misery, or to be in bondage under the Romans, who were Heathens and Infidels, contemning God, and Religion?  
This was done for these causes: First, Answ. that they might be humbled through the sight and sense of their sins, which were the causes of this evil. Secondly, that they might the more earnestly and fervently pray unto God, in their distress. Thirdly, that the relics of sin might be expurged, and evacuated: or that this affliction might be as fire to purge them from their dross. Fourthly, that they might the more confidently rely upon the Lord for deliverance, upon their repentance, according to his gracious promises, Psalm. 34.17.19. Fiftly, that in the mean time, they might adhere and keep close unto the Lord 
i Psal. 30.7.8. and 7328. . And this was the principal cause of their great captivity: in prosperity they run away from God, and will not be subject unto him: therefore the Lord suffers them to be afflicted, that they may learn to draw nearer unto him, that so he might draw near unto them.  
§. 4. Came Wise men from the East.] It may Sect. 4 here be questioned, who these Wise men, or Magicians were? Quest.  
I answer, First, the word is ambiguous and Answ. 1 doubtful, having divers significations: I. Some understand by them, Impostors, or Jugglers. II. Some understand Witches; but neither of these is understood here.  
Secondly, I answer, There are four kinds of Answ. 2 Magic, the first Natural, which consists in the knowledge of natural things. Secondly, Astrological, belonging to the knowledge of the stars, and is called Astrology; and these two I here omit. Thirdly, Diabolical, which is the Art used by Magicians, Witches, and Sorcerers, & is called Goeteia, & Theurgia, in which I might observe these double terms, I. Terminus aqua, from whence this Magic came. viz. 1. From the Devil, the author of it. 2. From divine worship corrupted, or from the worship of false Gods. II. Terminus ad quem, whereunto this Magic tends, to wit, 1. unto Physic, Medicines, and the knowledge of Plants. 2. Unto the vanity of the stars, this devilish Magic leading unto forbidden Astrology. 3. Unto devilish practices: experience showing, how that Magic leads unto all manner of lewdness, profaneness, and wicked enterprises, both against God and our neighbour; but all these, God willing, I shall handle more largely in another place.  
Fourthly, there is a Moral and Divine Magic, which consists in the study of wisdom, and divine knowledge. Amongst the Heathens, they that were zealous, and learned, and studious in this learning, had divers names given unto them, the Persians called them Magos (and such were these in this verse mentioned) the Assyrians, Chaldaeos: the Indians, Brachmanes, or Gymnosophistas: the Egyptians, Prophets, or Priests: the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the French, Druydas: the Latins, Wise men; (and so these Magis are called in this place by all our Interpreters) and the Jews called them Scribes 
d Rhod. & Plin. 30.1. .  
I answer again, that there is much question, Answ. 3 and little certainty of the number and quality of these wise men. First, some say, they were only three in number; who were wise men, and great Scholars, in all the learning of the Persians, but were no Kings. Secondly, others think, there were fourteen of them 
e Calvin. s. . Thirdly, others think, that they descended of the stock of Balaam 
f Hier. s. , from Balaams' prophecy, 
g Numb. 24.17.  of which by and by. Fourthly, others think, that they were three Kings, called Gaspar, Melchior, Balthasar, who first were buried in their own Countries. Secondly, translated from thence, by Helena (the Mother of Constantine the great) unto Constantinople. Thirdly, carried thence, by a Bishop, to Milan: and fourthly, by the Emperor Henry, transported to Colleine 
h Legenda. . Now after so many opinions, and translations, we may conclude, that all these are false, or at least, that it is most uncertain, which of these is true. And therefore, I. The adoration of the bones that are showed at Colleine, is but ridiculous Idolatry, like the worshipping of the wood of Christ's Cross. II. That also is but impious Magic, which is taught by some of them likewise, who prescribe these three names, Gaspar, Melchior, Balthasar to be written in parchment, with the sign of the Cross, and hung about the neck, as a sure salve, to cure all sores, and diseases whatsoever.  
Sect. 5 Ca●●● wise m●n, saying, etc.] Here it will be objected, Object. Christ (Matt. 1.25.) saith that the divine Mysteries were bid from the wise: and Paul saith, God hath not chosen them, 1 Cor. 1.26. And here wise men are foremost, and forwardest to s●●●e our Christ. Answ. 1  
I answer, First, the Apostles speech is not universal, he not saying, that God hath chosen none, but few, 1. Cor. 1.26. Answ. 2  
Secondly, 
i joh. 9.40.  our Saviour speaks not of those that are truly wise, but of the presuming Jews, who boasted of their knowledge. Sect. 6  
To jerusalem.] Here it may be questioned, Why they came unto Jerusalem, Quest. seeing the star did not direct them thither, it not being seen of them, at that time? Answ. 1  
First, some say, that the wise men came hither, that they might be witnesses against the Jews, both for the present, and also at the day of judgement: or that the Jews might be the more inexcusable: but this is not likely to be the intent of their coming thither, and therefore I leave it. Answ. 2  
Secondly, I rather think, they came hither, because it was the Metropolis, and therefore they hoped to find the King of the Jews Answ. 3 there.  
Thirdly, they came hither also, to be instructed of the Priests, as those who perfectly knew, where the Messiah was to be born: for the star not appearing unto them, they knew not of themselves, how to direct their course, and therefore repair unto those, whom they thought were able to instruct them.   
VERS. 2. Saying, Where is the king of the jews, Verse. 2 that is borne? for we have seen his star in the East, and are come to worship him. 
This verse may admit a double sense: First, Allegorical: Sect. 1 secondly, Literal.  
This verse may be Allegorized, two manner of ways: First, frivolously, and foolishly. Secondly, fruitfully and profitably.  
The Monks ridiculously allegorise this Star: We have seen his star. Five stars are seen, say they, First, a Material star, which is that here spoken of. Secondly, a Spiritual star, which is faith. Thirdly, an Intellectual star, that is an Angel. Fourthly, a Natural star, which is the Blessed Virgin. Fiftly, a supersubstantial star, which is Christ. These, as mere fancies, I omit.  
This verse may be commodiously allegorized thus. First, the star signifies Religion, because as the star shineth, so doth Religion, and so ought the Religions 
a Matth. 5.16. Phil. 2.15. . Secondly, the East, wherein the star arises, signifies Youth 
b Eccles. 1.5. , and therefore Religion and Repentance are not to be deferred unto old age 
c Eccles. 12.1. . The Jews were enjoined to offer up unto God, a Lamb of a year old, to Obser. 1 teach, us to offer up our youth and strength unto God. Thirdly, the most plain and profitable Allegory is this; The Star (only) here directs Obser. 2 us unto Christ, teaching us there-by, that none can come to Christ, except he be enlightened from above, and drawn by the Father 
d joh. 6.44. , as we have an example in Lydi●, the Lord having opened her heart, she heard the Disciples of Christ willingly 
e Act. 16.14. . But against the truth of this, some things are objected.  
Object. 1 First, we are brought unto Christ by the word, as appears Rom. 10.17. Faith comes by hearing, and hearing by the Word. See also Eph. 1.13. After ye heard the word of truth, ye believed. So likewise, 2. Pet. 1.19. Ye have a sure word of prophecy, which shines as a light in a dark place. In these texts faith is attributed to the preaching of the word, and not to heavenly illumination.  
Answ. This is true, that faith is wrought by the word, by which also we are brought unto Christ, but first the heart is enlightened from above, by which it is enabled to understand the word: for until we understand with the heart, we cannot aright hear with the ear 
f Matth. 13.15. and Rom. 11.8. . Spiritual things are spiritually discerned; and neither the natural man, nor the nature of man can aright understand those things, that are of God 
g 1 Cor. 2.14.15. .  
Object. 2 Secondly, Christ himself is the Star, by whom we are brought unto him (he being the bright and Morning star 
h Rev. 22.16. ,) and therefore not the illumination of the Spirit of God.  
Answ. We must distinguish betwixt some certain particular and inferior star, and that bright Morning star (Apoc. 22.16.) called also Lucifer, or the Day star 
i 2. Pet. 1.19. , etc. yea more than a star, the Sun, which gives light unto all the stars 
k Malach. 4.2. . And therefore there is an order to be observed in these things, which is this. First, there is a star, which obscurely admonishes, and moves; this is the internal (but common and general) motions of the holy Spirit: as after Peter's Sermon, being pricked in their hearts, they cry out, What shall we do to be saved 
l Act. 2.37.38. ? These general motions and commotions a man may have within himself for a time, and yet not be brought home unto Christ; and without these, we cannot (at least ordinarily) be brought unto him: and therefore prayer is necessarily to be adjoined to the hearing of the word, that so we being assisted (in the hearing thereof) from above, it may become profitable unto us. Secondly, there is the word directing: for this is God's own ordination, that we should be taught only by his word: the preaching rhereof being the power of God unto salvation 
m 1 Cor. 1.18.21. , as we see by experience even from the word of God. Philip preaches, and then the Eunuch understands, and believes 
n Act. 8.35.37. . Peter preaches, and Cornelius, and all with him, receive the holy Ghost 
o Act. 10.5.54. . And therefore we must not expect Enthusiasms, or divine revelations, and neglect the word, but we must have recourse to the Law, and to the Prophets, that they may direct us unto Christ. True it is, that the word doth not work in us, or upon us, either ex opere operato, by the bare preaching of it, or incantative, by way of enchanting, or charming of us: yet we must confess and acknowledge (yea expect and long for) the operation of God in his own ordinance, the word, which therefore is called, the word of reconciliation 
p 2 Cor. 5.19. , God by the word reconciling us unto himself: and without whose gracious assistance, the word will become altogether unprofitable 
q Mich. 3.6.7. . Thirdly, there is a Sun, or a bright and shining Morning star, which is the testimony of the Spirit of Christ within us, enabling us boldly and confidently to call God Father 
r Rom 8.15. and Gal. 4.5.6. , which is called a Sun, Malach. 4.2. and resembled thereunto in regard of a threefold property it hath. First, in regard of his firm, fixed, and apparent light 
s Esa. 60.1. , we thereby beholding, as with open face, the glory of the Lord 
t 2 Cor. ●. 18.  assuring us of an interest in Christ, and of salvation by him. Secondly, in regard of his fervent heat, making us zealous of good works, and enflaming all the affections of the soul, with an ardent desire to obey God in whatsoever he requires, and to approve ourselves unto him, by true holiness, and unto others by equity, righteousness, and unblameable lives 
u Esa. 60.3 and Tit. 2.14. . Thirdly, in regard of solid joy, which it brings unto us: when the Sun begins to rise, than the birds begin to sing, and most creatures delight in the sight thereof: for this internal evidence of the Spirit of God doth work in us joy unspeakable and glorious, Read Isai 60.19.20. Apoc. 21.23. and 25.5. and 1. Pet. 1.8.  
Thus much for the Historical sense of this Sect. 2 verse, we now proceed unto his literal sense.  
In the historical sense of this verse, Object. I will answer an objection, and then resolve divers necessary questions.  
The Papists to prove, that the Pope hath both Regal, and Sacerdotal power, argue thus: That power which was in Christ, the head of the Church, when he was upon earth: is now in the Pope, his Vicar general upon earth: but Christ had both Regal and Sacerdotal power. i e. was both a Priest and a temporal King, when he was upon the earth: Therefore the Pope is such; both a Priest and a Prince, having power Temporal and Spiritual over people and Princes. The whole argument I meddle not withal, referring the Reader to the learned Frenchman 
a Camierus Tom. 2. lib. 15. cap. 4. Sect. 1.2, 3. de Temp. Papa potes. , I will only prosecute one particular of the Minor proposition.  
We deny that Christ was a temporal King upon earth, and therefore although the Pope were his Vicar (which is not yet proved by them by any unanswerable or unanswered arguments) yet hath he not Regal power given unto him. That Christ was a temporal King, some of them 
b Carerius  prove from this verse: the Oriental Kings, or wise men of the East, ask, where is he that is borne King of the Jews: therefore they confess he was a King, and they honour him as a King, by presenting gifts unto him.  
To this I answer, first, it cannot be denied, Answ. 1 but that Christ was called by the Wise Men a King.  
Secondly, but whether they call him a temporal Answ. 2 King or not, that is the question, and Carerius proves it not: but others witness 
c Chrysost hom. 6. in Matth.  that they came unto Christ as unto God; and then certainly they do not inquire for him, as a temporal King.  
Again, it is most probable, and agreeable Answ. 3 unto reason, that they call Christ an heavenly King, not an earthly, as may appear thus; If these wise men had acknowledged no other thing in Christ, but only that he was the temporal King of the Jews, that is a King of a very small people; then had they had no cause to have undertaken this long journey, for the sight of him, but rather cause, not to have moved a foot out of the way for him; the earthly King of the Jew's not belonging at all unto them.  
Answ. 4 Lastly, I answer, when they find Christ they worship him; which argues, that they acknowledge him not to be an earthly, but a heavenly King: for although temporal Kings (amongst them) were wont to be worshipped, yet none before their coronation, when they were actually Kings; which could not as yet be, his nativity being neither known unto, nor taken notice of, by the Jews; and therefore all interpreters (in a manner) agree that they worshipped him as a God: I refer the studious Reader here, to Opus imperf. in Matth. hom. 2. and Salmeron. Tract. 38. Tom. 3. and Anselm. s. and cyprian. serm. de stellâ & Magi, and August. serm. 29. de tempore. Divers questions from this verse may be made, concerning this STAR, I will only propound those which I conceive to be of most weight, and of greatest necessity to be known.  
Quest. 1 First, how was Christ manifested to the wise men?  
Answ. Answer, by a star; they confess at Jerusalem, we have seen his star, and they conclude that a new star doth portend a new King.  
Quest. 2 Secondly, why was not Christ manifested unto the Wise Men, who were Gentiles, by a speaking Angel, rather than by a dumb and silent star: seeing that he was so revealed unto the Israelites: an Angel from heaven (totidem verbis) even in plain terms telling them of his nativity 
d Luke 2.10.11. ?  
Answ. 1 First some say this was done for the fulfilling of Balaams' Prophecy 
e Numb. 24.17.  That a star should rise from jacob: but this is false, for the Prophet speaks there of Christ himself, under the type of David, who should tame the Moabites, and all his enemies.  
Answ. 2 Secondly, this was not done without a mystery, which was this: the Messiah was to be notified and made known unto the Gentiles, not immediately from heaven, but mediately by the Jews: For out of Zion went the law, and the word of the Lord from jerusalem 
f Esa. 2.3. . Yea to the Jews only were committed the divine oracles of God 
g Rom. 3.9. , and from them flowed salvation unto the Gentiles 
h joh. 4.22 .  
Thirdly, the jews were more worthy than Answ. 3 the Gentiles (at least in the Lords esteem) and therefore God did send messages unto them by Angels: the Gentiles were dogs, and were but to gather up the crumbs that fell from them, and therefore God admonisheth them by a star 
i Haymo s. .  
Answ. 4 Fourthly the jews were directed by reason in their actions, and therefore God sends reasonable Angels unto them: but the Gentiles know not, how to use reason aright, and therefore God gives unto them a sign 
k Greg. s. Matth. 2. ● 349. .  
Answ. 5 Fiftly, Christ was revealed unto these Wise men by a star, for a twofold admonition. viz. I. That they might be admonished of the person of Christ: that this jesus, who was borne at Bethlehem, was that King, to whom (as the latin Church sings) both sun and moon, and stars and air do chante by turns, or unto whom every thing that hath breath should sing praise 
l Psal. 150. vers. last. .  
II. This was done, that they might be admonished of the benefits they should receive by Christ: viz. that by a true and lively faith in this King, a new star of the true acknowledgement of God should arise in the hearts of the faithful, which should diffuse his light, and send forth his bright beams into the obscure world: for where the understanding is enlightened, and the affections by a true zeal throughly inflamed, there is light and brightness in the life and conversation.  
Sixtly and lastly, I answer, the Wise Men Answ. 6 were skilful in Astrology and Astronomy, and therefore God revealed Christ unto them by a star 
m Chryos. & Calvin, supra. , where we may observe two things, first God makes Christ known, to the Israelites, to the Priests, to the Persians, and to Herod.  
Secondly, he makes Christ known unto these, by things best known unto every one of them, and most credited. Christ was manifested to the Israelites by an Angel (Luke 2.10) to the Persians by a star: to the Priests and Herod, by the Priests and Magis of the Persians in this Chapter.  
Thirdly, it may be demanded what manner Quest. 3 of star it was, by which Christ was revealed unto the Wise Men?  
Many grossly and ridiculously answer this Answ. 1 question, which answer I will but barely recite. I. Some say it was an Astrological constellation, by a certain influence showing Christ, because these Wise Men say; we have seen his star. II. Others say, this was the Holy Ghost, who in the shape of a Dove was seen of the Jews, when he descended upon Christ 
a joh. ●. 32. . III. Others say it was that Angel which appeared unto the Shepherds 
b Luke 2, 9.10. , of which opinion was Chrysostom: But the Angels never appeared unto any, but they speak unto those to whom they appeared; now this star was mute, and therefore it was no Angel.  
iv Others say, it was the star that was foretold of by Balaam: and some tell us, 
c Op. imperf. s. Matth.  that 12 men every year were appointed perpetually, and carefully to watch for this star: which they imagined should have the form of an infant bearing a cross upon his shoulders. V The Priscillianists dream, that to every man as soon as he is borne, is borne a star, wherein his fate and destiny may be seen and known: and this star (say they) was such an one, being created just at the nativity of Christ, and fatal unto him. All these I reject, & pass by, coming to more probable conjectures.  
Some answer that this star was a Comet in Answ. 2 the air: this seems to many to be the truth, and therefore I will a little more strictly examine it: considering herein these four things. First what a comet is, Secondly the names of a comet. Thirdly, the signification of a comet. Fourthly, wherein and how this star differed from a comet. A comet is by some 
d Brul. dist. 14. q. 12. li. 2.  described thus: It is an earthly exhalation, of a dry, warm, gross, clammy or viscous nature, who having his parts well compacted together, and being elevated unto the highest region of the air, by reason of his vicinity unto the elemental fire, and his own gross and tough nature, is inflamed, and so becomes luminous or shining.  
A Comet hath four names given unto it, first, it is called a Comet, secondly a Blazing Star, thirdly, a bearded star, and fourthly, a long tailed star.  
According to the Philosophers a comet hath divers significations. First, it is a sign of a dry and barren season to come. Secondly, it is a sign of much wind, and great winds. Thirdly, it is a sign of foreign wars. Fourthly, it is the sign of domestical sedition, or jars within the bowels of a land. Fiftly, it is a sign of the death of some prince 
Arist, lib. de Meteor. .  
This Star here observed by the Wise Men, was no vulgar comet, as may appear by these differences. First, it differed from a Comet in splendour; this star was seen in the day time, but comets vanish, when the Sun appears.  
Secondly, in apparition, this star was seen only of and by the Wise Men, but comets of whole towns, cities, and for the most part by the whole land. Thirdly, in the motion of it, sometimes this star moves, sometimes it stands still, it walks along with them, it directs them as a guide to the place, where they would be, and then stands still over the place where Christ was, none of which things are proper to a vulgar or ordinary comet.  
Answ. 3 I answer again (because it is called a star) that there are many sorts of stars: First, fixed stars in the eighth sphere, such was not this star: Secondly blazing stars, of which in the former answer.  
Thirdly, the seven planets, who are fixed in their orbs, & are as constant in their courses as the fixed stars: but every one of them hath his several orb, and therefore are called wand'ring stars, because unto us they seem to appear sometimes in one place, sometimes in another, sometimes near unto one star, sometimes near unto another: this star was no planet neither, for it differed from the planets in these things. I. in the original of it: it now had only its being, they from the beginning. II. in the end of it, the planets are appointed for times and signs and seasons, but this star only for this one work and time. III. In the situation of it, they are placed in their orbs above the region of fire, this star in the lowest region of the air. iv In the duration and continuance, the planets shall continue to the world's end, but this was quickly dissipated. I might here dispute, whether this star was now created as a substance, and by and by reduced to his first matter, as the Schoolmen think: or whether it was imprinted only in the air as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then vanished away, as is most probbale, because it was seen by the Wise Men only: but as a less needful controversy I pass it by.  
Fourthly, there is a miraculous star created for some one time, differing from the other three sorts of stars in something: and such a star was this, being altogether miraculous, as I shown in the conclusion of the former answer. Concerning the form of this star I must guess with others, that either it was of the form of a comet, or an ignis fatuus, or of Castor and Pollux: this is conjectural and therefore I leave it; concluding according to the Evangelists mind and meaning, that there was a new light, placed either in the air (as is most probable) or in the firmament (less likely) by the providence and appointment of God, to be a guide and director for the Wise Men, to bring them unto Christ.  
How did this star differ from the fixed stars? Quest. 4 Answer in five things. I. The other stars were created at the beginning of the world, this only upon the day of Christ's nativity. II. Some say 
g Dormisecur. de Tempore, serm 71. s. Matth. 1.2  this star differed from others in form, because it bore the form of a child, carrying a cross upon his shoulders: this opinion is borrowed from Balaams' history, which Chrysostome told us before, and which, as a legend I leave. III, It differed from others in splendour, all the other stars not being able to direct the Wise Men, as this did. This is also the former Friar's opinion, and I leave it to the reader's judgement; because to my weak understanding, it seems of no great force; the star not appearing to them by night, when other stars give their light: but by day, when the Sun gave them light, not the star. iv It differed from the fixed stars in place or situation; they being fixed in the firmament, but this in the air; and as it is probable near unto the earth, because otherwise it could hardly so punctually direct the Wise men, as it did. V This star differed from the other in office, for their office is to manifest the night: we know night is at hand when stars appear, and that the sun is set: but this star shows, that now it is day, and that the Sun of Righteousness doth shine in the world.  
Fiftly, why did not the Star accompany Quest. 5 and direct them into jerusalem?  
First, some say because they that seek humane Answ. 1 help, are deprived of divine: and therefore: seeing they went to jerusalem to be instructed, and would not adhere to the conduct of the star therefore it left them; but this answer seeming something absurd, I insist not upon it.  
Secondly, some say, because signs belong unto Answ. 2 infidels, not to Jews, 
Greg. s. Matth. 2. f. 349.  therefore the Star leaves them, when they come thither.  
Thirdly, I answer, the star left them for this end, that this their questioning with the Jews Answ. 3 might be a means the more generally, to publish and divulge the nativity of Christ.  
Fourthly, This was done principally that the Answ. 4 wisemen might be instructed concerning Christ, by the word of God, and not by miracles.  
Sixtly, it may be demanded, how do the Quest. 6 wise men by the star conjecture, that Christ is borne?  
Answ. 1 First, some think, they knew by the star of the birth of Christ, by Balaams' tradition, (Numb 24.17) they being of the lineage of Balaam (according to some) as we said before.  
Answ. 2 Secondly, some say they knew it by the Sybilles' prophecies, some whereof Suetonius mentioneth.  
Answ. 3 Thirdly, others say they were taught it by the devil. 1. Because they were heathens and infidels: but Balaam although a worldling was taught and directed by God in his prophecies. 2. Because Satan sometimes speaks true, as Acts 16.17. but this is always for some wicked end, the devil being that wicked one: but this manifestation was for the good of many; a good message unto all nations, and therefore was not revealed by Satan. 3 The devil certainly knew where Christ was borne, and therefore if he had revealed unto them his birth, he would also have revealed the place of his nativity.  
Answ. 4 Fourthly, others say, they knew it by the motion of the star towards jerusalem, and that house where Christ was; but this seems a mere conceit and fancy.  
Fiftly, they were very learned men, and therefore Answ. 5 it is credible, that they had calculated or collected the time of Christ's nativity: and that either 1. by a supputation of daniel's weeks; or 2. by the Sceptre, which was taken away from juda.  
Sixtly, some say that they knew of the nativity Answ. 6 of Christ by divination, or astrology. Calvin indeed confesseth, that they were very skilful in that art, but yet I cannot think that they did this way come to the understanding of it, and that for these causes. 1. Because this star was some stupendious thing against nature 
f Dionys, Areopag. , being neither planet, nor comet, nor constellation, nor star, as is aforesaid; and confirmed largely by others 
g Vide Senens. 6.10 and Tert. 620. D. . 2. Because this star did tell of a particular King of the jews, which doth exceed all art.  
Seventhly, Although they did not wholly Answ. 7 know this by art, yet the beginning of it was from art (as Calvin saith) for the understanding whereof, take notice, that there are two sorts of observations.  
to wit either 

Ordinary, and those by aspects and constellations, either by Astrology, or Astronomy.  
Extraordinary and they are either 

Metaphysical, and supernatural, as are the vulgar and ordinary Comets. or  
Antiphysicall and contrary to nature, and such 

Was the Eclipse. Matthew. 27.45. of which in his proper place.  
Was this Star, in this place.        
And therefore astrology could say, first negatively, that this star was against nature. And secondly in general that it did portend some great thing: And thus fare their astrology led them, and here left them.  
Answ. 8 Lastly, I answer, they knew it by the divine inspiration of the Spirit of God: as God revealed things to Balaam, Nebuchadnezzer, Balthasar 
h Bezas. & Scult. Idea. conc. f. 87. . And this is most probable, and likely to be truest.  
Sect. 3 §. 3. That we may worship him.] It may be here asked, Quest. How do these wise men, who were Gentiles, desire to worship Christ, or with what adoration?  
Answ. 1 First, after the Persian manner, as a King whom they perceive in time, will be most famous of all others.  
Answ. 2 Secondly, by way of prevention, because they knew that in time he should rule and have dominion over the East parts: and therefore they come to worship him, that he may then be propitious and favourable unto them: These two answers are given by some of our interpreters, and I leave them to the considerations of the reader.  
Answ. 3 Thirdly, they come to worship Christ as one more than a man, as may be showed by these reasons. 1. If they had conceived Christ to have been no more than a man, it had been a great folly in them, to have exposed themselves to danger, by provoking of Herod, for the only sight of him. 2 It had been a thing not beseeming the gravity and wisdom of such men, as they were to have undertaken so long a journey (though there had been no danger in it) to have seen a child, that was no more than a man. 3. It had been derogatory to the estimation and credit of the Persian Kings, for them that were Persians, to have come so fare to worship the King of the jews. And therefore we may conclude, that this proceeds from faith, and from some knowledge they had revealed unto them of Christ the Messiah and Saviour: but of this something more in the 11. verse.   
§. 1. VERS. 3. Verse. 3 When Herod the King heard these words, he was troubled, and all jerusalem with him. 
Why was Herod troubled? Sect. 1  
For two things, First, Quest. Answ. lest he should lose his Kingdom; but this fear was needless, Christ's Kingdom being spiritual, not of this world. Secondly, for his own wicked and accusing conscience, which cried out against him, for the infinite insolences, and villainies which he had committed: for I. he had gotten the kingdom treacherously and perfidiously: he bought it with money of Antonius after he had slain Hircanus, Nicanor, and the Highpriest 
a joseph. Antiq. f. 421. . TWO lest he should have been expelled and deposed, or thrown from his throne, he had committed many murders. 1. 
f. 426.  he slew innocent Aristobulus his wife's brother. 
f 425. f. 413. 480  2 Alexandra his wife's Mother. 3 Mariam his own wife, whom he loved so extremely, that he grew extreme jealous of her. 4. joseph his own Father's brother. 5. 
f 415. 465 f. 426.  Alexander, and Aristobulus, and Antipater, his own sons. 6. 
f. 479.  The innocent Friends of his son Alexander. 7. The Idumeans who were his own friends, viz. Castabarus, Lysimachus, Antipater, and Dosithe●s. 8. The whole Sanhedrim of the Pharisees. 9 The chief of the jewish nobility: these he slew intentionaliter, for he caused them to be kept together in a place called Hyppodramus, secretly giving in charge to his sisters Salome, and Alexa, that so soon as he was dead, they should cause them all to be slain: because he thought that the jews hating him for his tyranny would rejoice at his death, but by this means they should be enforced to sorrow all over the kingdom 
b joseph. 479. and Macrobius .  
III. Having (as he thought) made all sure, these that he feared, being now removed out of the way, suddenly all his hopes are dashed by this message: now fearing the sedition of the people; now fearing, lest all his cruelty and tyranny would be revenged upon him: yea now (through the message of the wise men) he fears, that all his money given to the Romans for his Kingdom is utterly lost: Observe. Teaching us, that an evil conscience always fears, and presageth evil, it being more clamorous than a thousand witnesses: for first the conscience is always at hand, quocunque fugis, teipsum non fugis 
c August. s. joh. , fly whether thou wilt, thou canst not fly from thy conscience. Secondly, as the conscience is always present, so is it always prepared to accuse itself, as josephs' brethren did, when they were roughly handled by joseph, they say it is just upon them, for their cruelty showed towards their brother 
d Gen. 42.21. : so Herod the less, when he hears of Christ, he saith, this is no other than john whom I have beheaded 
e Mark. 6. . Yea thirdly, this is the just judgement of God (quisquis habet ultorem sceleris 
f Ambros. ) that every wicked man should have both a judge and a hangman; an accuser and condemner within himself: and thus had this Herod: when he hears tidings of a King of the jews, he being but a wicked usurper, and cruel tyrant, presently fears his own downfall.  
Sect. 2 §. 2. And all jerusalem with him.] Hence it may be demanded, Quest. why jerusalem is troubled? Herod hath no part in the Messiah, and therefore no marvel if he fear: but Christ was promised unto the jews, & they daily expect him, & therefore why are they troubled at this news?  
First, some say, the jews were troubled only Answ. 1 with the novelty of the thing, but were neither terrified, nor sorry for the news: thus once thought Calvin, but afterwards disliked it.  
Secondly, others answer that either they loved Answ. 2 Herod, or at least they flattered him: (Regis ad exemplum totus componitur orbis) And therefore seeing, he was troubled in deed, they are troubled in show: but Herod so inhumainely tyrannising over them as he did, makes me that I cannot imagine this to be the cause of their fear.  
Thirdly, wickedness was so rooted in their hearts, and they accustomed to all manner of Answ. 3 impiety in their lives, that they desire not a peaceable, holy, and just King (who would punish their offences) to rule over them: and hence afterwards they utterly disclaim Christ: nolumus hunc regnare, we will not have this man to rule over us.  
Fourthly, they were troubled because they fear, that this message will exasperate Herod's Answ. 4 suspicion, and sharpen his tyranny more against them: but this their disturbance implies something more than this.  
Fiftly, I answer, they were now at peace, (although a base peace, conjoined with slavery Answ. 5 and tyranny) and therefore they do not desire by new afflictions to prepare a way for the Messiah, worldly peace thus blocking up the way to Christ: they fear to be afflicted by Caesar; and therefore will not acknowledge Christ, as we may see clearly by a place or two: The jews perceiving the extraordinary miracles that Christ wrought, gather together, and take council thus. If we let this man alone, than all will believe in him, and the Romans will come and take away, both our place and Nation 
a joh. 11.48. . And afterwards Christ being accused to Pilate, and he desirous to remit him, the jews cry out unto him, If thou let this man go, thou art not Caesar's friend, for whosoever maketh himself a King, speaketh against Caesar 
b joh. 19.12. . And therefore for their parts they utterly deny Christ, protesting that they have no King but Caesar 
c joh. 19.15. . And thus they are troubled when they hear of the King of the jews, fearing least hereby the Romans should be incensed against them, and so their peace disturbed, and their misery renewed.   
§. 1. VERS. 4. And when Herod had gathether all the chief Priests and Scribes of the people together, be demanded of them, Verse. 4 where Christ should be borne? 
We may observe hence, that the Scripture is three manner of ways handled. Sect. 1  
1. By the Scribes, who read and study the Scriptures, that they may understand them, Observe. and be able to dispute of those truths contained in them; and go no further than knowledge, and the information of the judgement. 2. By Herod; he desires to know the Scriptures, that he may thereby the better know, how to oppose Christ, & sooner to prevail against him: which he fears not, but he shall easily accomplish, if by the Scriptures he can but learn, where he is: Thus wicked men often read the Scriptures, that they may wrest them for the patronage of their sins: hence some have learned to urge those examples of josephs' feasting of his brethren 
d Gen. 43.34. , whereby it is said they drunk and were merry, or drunk largely; and of Christ's turning water into wine at the marriage 
e john 2. , where it is said, and when men have well drunken, than the worst wine will serve, for the justifying or excusing of drunkenness. Thus others excuse their lying by abraham's and the Midwife's examples: Heretics they also study Scripture, that they may either thereby overthrow Scripture, by finding some contradictions and falshoodes in them, as they falsely suppose: or at least and best that they may find some (medium) midst, whereby they may defend their errors, by wresting and forcing the Scriptures to speak on their side. Both these are wicked Gospelers, that study the Word of God, only for table talk, and the informing of the mind, as the Scribes did: or who study the Scriptures for some direct wicked end as Herod did. 3. The Scripture is handled by the Wisemen, for this end, that knowing the truth, they may follow it: they desire in sincerity of heart to know where Christ is, that they may run unto him, fall down before him, and with their souls and hearts truly worship him: And these only are wise Gospelers, who desire to know the will of God, that they may zealously endeavour to do it.  
Sect. 2 §. 2. He gathered together the chief Priests & Quest. 1 Scribes. It may here be questioned, who these were? Answ. Intending elsewhere to speak largely of these, I will here be brief. First, the name of Highpriest, did belong to the prime and chiefest sacerdotal office, which office, 1. was vital, and continued for term of life 
e Numb. 3.25. ; 2. now it was become annual, & continued but for a year 
f joh. 11.49. & 18.13. ; 3. This office was now divided betwixt two as it is said; Annas and Cajaphas' being the High Priests 
g Luk. 3.2. . 4. High Priests, or as here Chief Priests in the plural number, signify either those that are of the stock of Aaron, or Eleazar, or those who have borne the office formerly, for a year: or those who were governor's of the Sanhedrin.  
Secondly, Scribe is the name of one of the seven sects that were amongst the jews: for Answ. 2 there were 1. Scribes, 2. Pharisees, 3. Saducees, 4. Hemerobaptists, 5. Nazarenes, 6. Esseens, 7. Herodians 
h Epiphan. & Danaeus. . The Scribes they were interpreters of the law; and hence (in this verse) Herod called both the Governors of the Sanhedrin the Chiefe-Priests, and also those that were skilful in the law, the Scribes: that so it might be a lawful Council: and yet the end of this Convocation or convocated Council was for the ruin and overthrow of Christ: teaching us that a true Council may err: Observe. that this was a true Council appears thus. First, it was lawfully called by Herod the King. Secondly, those that were gathered together in Council, were the lawful Rectors and Doctors of the people of God, the jews. Thirdly, the consultation was about a main question of Religion, the true Messiah: and yet notwithstanding all this was done for a wrong, and a wicked end.  
Hence it may be doubted, If a lawful Council may err concerning religion who then Quest. 2 must interpret the Scriptures? Answer, there are three interpreters of the Scriptures?  
First, I and thou, or every particular man: now this is to be exploded; that is, when one private man's opinion or exposition shall cross all that hath been before, it is lightly to be waved, or not much to be weighed: and yet there have been such, who have spoken truth: as for example, Saint Hierome expounding those words. The God of this World hath blinded their eyes 
a 2 Cor. 4.4. , by the God of this world he understands the devil; which exposition was called inventum Hicronymi, Hieronymies' fancy or invention, because they that were before him expounded it of God the Lord; and yet we see, that his interpretation is true, and all the other mistook the place, by an unanimous consent of all our now Interpreters. I might give instance likewise of Augustine's invention (as they called it) concerning the creation of the Angels; but I pass it by, concluding, that a private and particular man's exposition, which thwarts all that hath gone before it, as it is not rashly to be believed, and admitted of, so it is not to be adjudged to the fire, nor wholly rejected, till it have been examined by other Scriptures and the analogy of faith.  
Secondly, the second interpreter of the Scriptures are the Fathers, and Counsels of the Church; these are venerable, highly to be prized, and much esteemed: but yet not wholly and absolutely to be adhered unto, or admitted, without examining of them by Scriptures.  
Thirdly, the last and best interpreter of Scriptures, is the word of God itself, and this interpretation is to be admitted, accepted, and received: nil difficile quod non alibi planum 
b August. , In fundamental points absolutely necessary unto salvation, that which is obscure in one place, is more plain and easy unto the understanding, in another: And thus every exposition of holy writ, is to be examined, whether it do cross, or contradict any other plain place of Scripture or no: for the whole Scripture is as one truth, and therefore that cannot be the true sense of one place, that belies another.  
§. 3. Herod demanded of them, where Christ Sect. 3 should be borne. Quest. 1  
It may here be doubted, whether Herod did well in ask counsel of the Chief Priests concerning Christ, or no?  
First, I answer, to take counsel of them, and Answ. 1 advise with them, was both according to the custom of the jewish Church, and also was well done: because to them were committed the Oracles of God, and therefore the Gentiles in these cases were to repair unto them, and all the Proselytes were instructed by them. Answ. 2  
Secondly, I answer, that this was not well done of Herod to advise with them upon an hypocritical pretext: Teaching us, Observe. that truth is to be sought in the word, and of the Ministers of the word, they being appointed by God for this service and work 
c Malach. 2.7.  that is, First, to teach men, what things are to be believed, and known. Secondly, to lead and draw men unto those things, that are to be obeyed and done: the Scriptures being given for this end, to make a man perfect in knowledge, faith, and obedience, unto salvation 
d 2 Tim. 3.16. . Thirdly, to admonish, advise, persuade, and exhort 
e 1 Tim. 4.13. & 2. Tim. 2.25. , whence we are called dispensers 
f Cor. 4.1. , that give unto all, that are hungry, good and wholesome meat, and that in due time: and therefore although it be blame-worthy, to do as some do, to question with the Ministers of God, and desire to be resolved by them of some scruples, for this end that they may entrap them in their talk, or ensnare them, as the jews did with Christ: yet it is according to the ordinance & appointment of God, that those that are in doubt, should have recourse unto his messengers for comfort, consolation & direction.  
Hence it may be demanded quomodo, & quatenus, Quest. 2 how and how fare we must believe the Church, and the Ministers thereof.  
First, if the holy City become an harlot, and Answ. 1 the watchmen of the city seek only their own pomp, and glory, and covetousness, etc. then they are not to be believed.  
Answ. 2 Secondly, if the voice of the Church, and Churchmen, be not vox Dei, the voice of the Lord, we must not then hear, nor believe them.  
Answ. 3 Thirdly, we must hear the Church, and chief Priests, and Scribes (as Herod in this verse) but then examine by the Scriptures what they teach unto us: for this Christ commands 
g joh. 5.39. , Search the Scriptures: and Paul commends in those noble Bereans 
h Act. 17.11. , that searched the Scriptures daily, whether those things were so, that were preached unto them. And this we see, is the present practice of this present Council holden at Jerusalem, the Magis they repair unto the Church at Jerusalem, Herod he repairs to the Priests, and they to the Scriptures.   
Verse. 11 VERS. 5. And they said unto him, in Bethlehem of judea, for thus it is written by the Prophet. 
Quest. 1 Why doth the Lord suffer Herod to know where Christ was borne, seeing he sought his life; to prevent which, joseph was constrained to fly? Can not the Lord first have admonished the wisemen not to have come to Jerusalem at all, or have blinded the understanding of the Pharisees, that they should not know where Christ was born, seeing Herod desired not the knowledge of it for good., but formischiefe?  
Answ. 1 I answer, First, God would not take away such a clear testimony of Christ from Herod; the Lord will have him know of the birth of Christ, that by his own experience, he may perceive and acknowledge, that there is no sorcerie against jacob, nor enchantment against Israel: yea, that all his Foxlike craft and subtlety cannot avail him, but that maugre his malice, God will preserve this infant (the news whereof doth so trouble him) from his rage, tyranny, and cruelty.  
Answ. 2 Secondly, God would not take from his children the participation of the cross. For 1. God can keep and preserve all his from all danger, whensoever he will. But 2. Ordinarily he will not, neither doth manifest his power in the beginning. But 3. Let them fall into danger and then he delivers them.  
Hence a quaere will be made.  
Quest. 2 Why doth not the Lord rather preserve his children from danger at all, than first suffer them to come into distress, and then help them out?  
Answ. 1 I answer first, this is more for God's glory: he hereby showing his power, that he can deliver even out of the jaws of the Lion, and take away the prey from between his teeth 
a 2 Tim. 4.17. .  
Answ. 2 Secondly, this is better for us: sharp salt makes meat eat the more savourly: we know not what temporal blessings are, until we want them: Quanta voluptate jamdiu carui (said Dionysius, when he was throughly hungry, before he could have any thing to eat) no meat tastes so well, as that which is eaten with hunger sauce: and hence it is, that the Lord permits his children to fall into affliction, that their joy may be the more complete, when they are delivered.   
§. 1. VERRS. 6. 
Verse. 6  And thou Bethlehem in the land of juda, art not the least among the Princes of juda: for out of thee shall come a Governor, that shall rule my people Israel. 
This verse is cited out of the old Testament, Sect. 1 where the place here alleged is read thus (in show contrary to this verse.) Micah 5. Chapter. 
Reconcil.  vers. 2. But thou Bethlehem Ephratah, though thou be little among the thousands of judah, yet out of thee shall he come forth unto me, that is to be Shepherd in Israel.  
It will here be demanded, Quest. how the places may be reconciled?  
I answer first, here seems indeed, I confess, Answ. 1 to be some apparent changes, in the citing of this Prophecy, as Micah 5.2. 

1. Though thou be little.  
2. Among the thousands of Judah.  
3. That shall be shepherd in Israel.    
Mat. 2.6. 

1. Thou art not the least.  
2. Among the Princes of judah.  
3. That shall rule my people Israel.    
Secondly, the particle of the Prophet is adversative: Answ. 2 as in the Psalm, I am small 
b Psa. 129.141. , and despised, yet do I not forget thy law. i e. Although I am small and despised, etc. So again, Many are my persecutors and enemies, yet do I not decline from thy testimonies 
c Psa. 119.157. . i e. although my enemies be many, yet, etc. So else where, the blind man saith, This is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes 
d joh. 9.30. . i e. Although he hath opened my eyes, yet, etc. So here the sense is, Although thou be little, oh Bethlehem, in regard of the Princes of judah, yet notwithstanding out of thee shall come a Governor, that shall rule my people Israel.  
Thirdly, what Saint Matthew saith, the Answ. 3 Prophet Micah insinuates: that is, Out of thee shall come one, who shall not be the least.  
Fourthly, Micahs words may be read thus, Answ. 4 by an interrogation: Art thou the least of the rulers? thou art not: as job saith, Wilt thou draw the Whale with a book? That is, thou canst not 
e job. 40.30. .  
Fiftly, Saint Matthew hath respect unto the Answ. 5 end of the Prophecy; or unto the dignity, that the City Bethlehem should have after the nativity of Christ therein 
f Bezas. .  
Sixtly, the Evangelist doth not change the Answ. 6 Prophecy, but the Pharisees they render it, thus changed unto Herod 
g junii Parall. .  
Lastly, although not the Pharisees, but the Answ. 7 Evangelist have changed the Prophecy; yet it is no real change. but only verbal; because he shows the true sense in other words: viz. thou art the least in regard of thyself, but in this respect thou art not the least 
h Calvin. s . And therefore the phrase is prudently changed in regard of the time, when it was altered, because now Bethlehem was become a noble and a royal City, Christ the Messiah being now borne there 
i Tremel s Mich. 5.2. . So that from the premises, the sense of the verse seems to be this, that the City Bethlehem amongst the families of juda was the least, but now by the birth of Christ there, it is become to be a thrice noble City.  
Sect. 2 §. 2. And thou Bethlehem judah.] There were two Bethlehems', Observe. the first in the portion of Zabulon 
k Iosh. 19.15. , and this Bethlehem was in Galilee 
l Musc. & Gualt. s. . Secondly, in Judah 
m judg. 19.1. . And this is is called Bethlehem Ephrata. Gen. 35.19. and 48.7. So named from Ephrata one of Calebs' wives 
n 1 Paral. 2.19. . This is the opinion of Tremell. s. Micah 5.2. as also of Lyranus è Rabbi Solomone, that hence it was called Ephrata, after which name, was added Bethlehem for the abundance of corn that it brought forth after that great barrenness that was in the days of Elimelech 
o Ruth. 1. . Thus think the forenamed authors. But I cannot admit of this for these two causes. First, because that Caleb, who had so many wives died before Moses: and Caleb the son of jephuneh it was not (Numb. 14. Iosh. 14.) Secondly, the name Bethlehem was known to Moses (because it is mentioned in Genesis) and therefore it was not brought into the land of promise after his death.  
Quest. Answ. Why was Christ borne in Bethlehem?  
Answer, because the promise of the Messiah was made to David, & Bethlehem was a City of David 
p 1 Sam. 16.1.  and therefore it is called the City of David, by the Evangelists 
q Luk 2 4. and joh. 7.47. .   
Verse. 7 VERS. 7. Then Herod, when he had privily called the Wise men, enquired of them diligently, what time the star appeared. 
Quest. It may here be questioned, why doth Herod call the Wise men secretly?  
Answ. Because he calls them for evil: he had a wicked purpose in his malicious heart towards Christ, and therefore he calls them secretly, ask their counsel, but hiding his intent from them.  
Observe. Teaching us, that it is the nature of wicked men, to hid their Counsel, that they may the better hurt the religious 
a Pro. 1.11 Object. .  
It may be objected, it is lawful for a man to hid his Counsels: Solomon saith, He that is of a faithful spirit concealeth the matter 
b Pro. 11.3 .  
Answ. I answer there are divers sorts of hiders, or concealers.  
First, some hid their Counsels, lest they themselves should be harmed of others, by the revealing of their Counsel: this is prudence and good providence, both allowable and lawful, for a man to be cautelous & wary of revealing his secrets unto others, lest so he bring himself into danger.  
Secondly, some hid their counsels and conceal their secrets, lest their friends should be hurt by the revealing of them: this is honesty, and that which Solomon speaks of, in the place objected 
c Pro. 1.13 .  
Thirdly, some hid their counsels, that they may harm others; this is wicked, and the practice of wicked men: and it is twofold 1. Vindicando, inferendo mala: when they desire to be avenged, and to bring some mischief and evil upon some one or other: and this was Herod's intent in this place. 2. Supplantando, auferendo bona, when they have a purpose to supplant some one or other, by some bargains, or deprive them of some thing they possess, or to wrong them by some means in their estates: Now this third sort of hiding and concealing counsels is altogether forbidden, for these causes.  
First, because it argues a wicked man: the truth fears not the light, but the sun is an enemy to him that doth evil 
d joh. 3.20. . Secondly, because it argues a distrust in the providence of God, and a confidence in a man's own wicked prudence: thinking, God hath forgotten him 
e Psalm. 10 10.  and therefore he must trust to himself, and his own carnal wisdom. Thirdly, because this is a deed full of danger, a practice very perilous: the Lord having threatened to Judge these wicked secrets 
f Rom. 2.16.  yea, to punish them: One speaketh peaceably to his neighbour (saith the Lord) with his mouth, but in his heart he layeth wait: shall I not visit for these things, and be avenged of such transgressors 
g jerem. 9.89. ? Fourthly, because it is a foolish thing, and argues him to be a fool that doth it 
h Pro. 10.18. . It is a foolish thing (I say) for a man to hid his counsels (that he may the sooner hurt his neighbour) in a double respect. 1. Because the time will come, when this thy counsel shall be laid open, and made manifest unto the whole world: and therefore it is but a folly now to hid it 
i Luk. 8.17: and 12.2. . 2. Because even now when thou most closely concealest thy counsel, it is most apparent unto three, who will be both witnesses against thee, to accuse thee, and Judges also to condemn thee. It is a great folly for a man to hid a murder from his neighbour and dearest Friend, and commit it in the sight of the Judge, Jury, and his most deadly enemies: So here wicked Herod, and other wicked men in this kind, hid their bloody intents, treacheries and mischievous practices from others, when in the mean time, they are clearly seen and known, first to their own conscience, which will be more clamorous than a thousand witnesses against them. Secondly, to the Devil, who will accuse them 
k Eccles. 10 20. . Thirdly, to God, who is greater than the Devil, or their own Consciences, and will both accuse and condemn them 
l 1 joh. 3.20. .   
§. 1. VERS. 8. And Herod said unto the Wise men, go and search diligently for the young child, Verse. 8 and when ye have found him, bring me word again, that I may come and worship him also. 
We may observe here, that although the Sect. 1 Wise men were no wicked men, Observe. yet a wicked man goes about to abuse them, by making them instruments and co-workers with him in his wickedness: they must search out the child, and finding it, bring him word that he may slay it. Teaching us that oftentimes the righteous are in great danger to be abused by the wicked unto wickedness 
m 2 Sam. 15.11. etc. , and that for these three causes.  
First, because familiar friends can scarce deny, what they are entreated: as jehoshaphat said unto Ahab, I am as thou art, & my people as thy people 
n 1 King. 22.4. : And hence oftentimes they consent, through their friend's importunity to that which is evil. Secondly because wicked men are crafty, like unto the Lapwing, crying most, when they are farthest from their nests, hiding their hearts from him, whom they mean to deceive: yea under good actions they can hid and cover wicked intentions, as Herod did here both with the Wise men, Chief Priests, and Scribes. Thirdly, because charity is not suspicious, but always hopes the best, and therefore oftentimes is most quickly deceived.  
Sect. 2 §. 2. That I may come and worship him: It may here be asked, Quest. why doth not Herod say, venit, eamus, come let us go, but I prae, sequar, go before, and I will follow after?  
Answ. 1 I answer first, because he was idle, he would not take the pains to seek Christ.  
Answ. 2 Secondly, he is here in a type of wicked and carnal men, who stand in need of forerunners unto Christ.  
Answ. 3 Thirdly, because if he had gone with them, he might have been hindered by them from his purpose; and therefore he goes not, but awaits, until they bring him word of the place of Christ's abode, that then privily he may destroy Sect. 3 him, and not be hindered by any.  

Observa.  §. That I may come and worship him.] We see Herod pretends one thing, but intends another, Praetendit cultum, praeparat cultrum, he saith, he will come and worship him, but the Fox intends to come, and worry him.  
Hence it may be demanded, Quest. Whether is all Dissimulation evil, or not?  
To this it is answered, First, Dissimulation is Answ. 1 the wicked man's instrument unto wickedness, and therefore to be eschewed by all good men.  
Secondly, Dissimulation is a kind of lying, Answ. 2 mentiri est contra mentem ire 
a August. , to lie is to speak against a man's knowledge: but dissimulation is, contra mentem ire, to speak or pretend outwardly, that which our heart neither thinks, nor intends; and therefore it is no other thing than lying 
b 1 Pet. 2.1 . Thirdly, a Christian man's mind should Answ. 3 be simple, not double: God hath given us but one tongue, and one heart, that we should not be double-tongued, nor double-hearted 
c 2 Cor. 1.12. & 11.3.  but we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Phil. 2.15. , sincere, and of single hearts, and therefore all dissimulation is to be avoided.  
Fourthly, the end of dissimulation is deceit, Answ. 4 but this is evil, fraud binding, but losing not: and therefore, seeing dissembling tends and leads unto evil, as evil in itself, it is to be eschewed.  
It may be objected; Sometimes certainly it is Object. 1 lawful to dissemble, as the Father saith 
e August. , Aliquando bonum est verum celare, nunquam falsum dicere, although we are never allowed to speak an untruth, yet sometimes it is convenient to conceal part of the truth, which is nothing else but a kind of dissimulation, and therefore all dissembling is not forbidden.  
Answ. I answer, there are two things here to be distinguished, to wit, 

Dissimulatio, Dissembling; which is committed either 

Loquendo by speaking deceitfully, and this is a lie, as Herod here promiseth to worship him, but purposeth no less.  
Tacendo, by silence, & holding one's peace: or a hiding of a man's own counsel, and this is lawful 
f Pro. 29.11 , that is, if thou do it well, viz. that thou may conceal 

Thine anger, Prov. 12.6.  
The sins of others, Prov. 17.9. 

But this silence is not lawful, if thou do it only to hid thy malice, and desire of revenge, etc.        
Simulatio, counterfeiting of that which is not, or a mere pretence: and this is altogether unlawful.    
It may be here replied, Pretences are lawful, and allowable; and therefore all are not forbidden. Object. 2  
Answ. I answer. Pretexts are either 

False, and this is palpable fraud, and no less than lying, being lawful to none at any time, upon any occasion: and this was HEROD'S fault, a mere false pretence.  
True and that is either 

Conditionally true, as our Saviour made, as though he would have gone further 
g Luk. 24.28 , and certainly so would, if they had not entreated him to stay with them.  
Partly, but not totally true; and this sometimes is lawful, as Zedechiah the King bids jeremiah the Prophet, if the Princes shall ask him what he said unto the King 
h jerem. 38.26. , he must answer, that he entreated the king, that he might not return to jonathans' house, to die there. This he said unto the King, but this was not all he said unto him; so that it was partly, but not totally true, it was verum, but not veritas, that which he told the Princes was true, but that was not all the truth.      
I will therefore thus conclude this question, I. All verbal Dissimulation is evil. II. All counterfeiting of that which is false, is evil. III. All dissimulation unto evil, is fraudulent; yea, IU. All counterfeiting and feigning also, if it be for an evil end.  
§. 4. That I may come and worship him.] The Sect. 4 Magis came from fare to seek Christ, and from their hearts desire to find him: Herod pretends the same outwardly, though the news touch him to the quick.  
Hence a question may be propounded, How may hypocrites, and the enemies of Christ, Quest. be discerned from the children of God; and the true friends of Christ.  
I answer, By these notes, Answ. or marks of hypocrites.  
First, they are wary, crafty, and wickedly prudent and politic, as we see here in Herod.  
Secondly, they are diligent and industrious, compassing sea and land to effect their purposes, as Herod, both in this verse, and afterwards verse 16.  
Thirdly, they are false in their words, not sticking, by lying and counterfeiting, to bring to pass their projects, as we see Herod doth in this verse.  
Fourthly, they sergeant friendship, that they may kill with more freedom and safety: And thus doth Herod also in this place.  
Fifly, they suborn others to assist them: vis unita fortior, that many forces being conjoined together, they may the easilier prevail: and thus Herod subtly, would have had the wise men to have had a hand in this cruelty, and to have assisted his bloody purpose by their information.  
Sixthly, they are cruel, breathing nothing but threaten, slaughters, bloodshed, and cruelty: and thus did Herod, vers. 16. when he was crossed of his information, and intelligence from the wise men.  
Seventhly, they are no better than Atheists, thinking that they can kill, Christ, (as Herod did here,) or at least prevail against him and his. Thus although many outwardly profess a love unto Christ, the Gospel, and true Religion, yet if they be inwardly enemies, they may be discerned and unmasked, at one time or other, by some one of these marks or other.   
Verse. 9 §. 1. VERS. 9 When they had heard the king, they departed, and lo, the star which they saw in the East, went before them, till it came, and stood over, where the young child was. 
Sect. 1 We may observe here how many impediments and lets these Wise men meet withal, and yet how constant they are in their resolution of finding out Christ. First, the star fails them, and appears not, which was their principal guide. Secondly, they come then unto Jerusalem, but there they find not the babe. Thirdly, the Jews unto whom they came, were offended with their tidings. Herod and all the people being troubled, vers. 3. Fourthly, no man accompanies them, when they prosecute the quest and search of Christ: yet all these do no whit discourage or dishearten them from their former intent and purpose: Observe. Teaching us thus much, that we are not to be hindered by any obstacles from the course of piety and religion; but constantly to proceed on in the ways of God, notwithstanding all hindramnces whatsoever.  
Quest. Here it may be asked, what lets are there, in the way of Religion, and how may we arm ourselves against them?  
Answ. I answer, First many are dismayed by reason of the greatness of the labour, and difficulty of the work of the Lord; but let us remember, that Labour omnia vincit; be not weary, but be industrious, and thou shalt prevail; for conanti aderit Deus; God hath promised to be graciously assistant to every one, that in sincerity of heart desires, and endeavours to serve him.  
Secondly, many are discouraged, because the way of Religion is not liked by the world, neither the professors thereof loved, but rather despised and scorned: neither this should hinder us from the service of the Lord, although others be offended with thee, because thou seemest by thy purity and splendour, to eclipse their credit & estimation, yet be not discouraged, but remember, Christians must be principally careful to please God, not men 
a Rom. 12.3. , both because we are the servants of the Lord, not the servants of men; and also, because we shall be judged by God, and not by man at the last day.  
Thirdly, some are withheld from the zealous profession of Religion, by reason of the paucity of companions, that trace that path; there are but few truly religious, and therefore they dislike the practice of it: but we should be here most resolute, saying, as Peter said, Although all men should forsake Christ, yet we will never forsake him 
b Mark. 14.29. , though none should accompany, or associate us in the work of Religion, yet this should not dismay us; but with resolute joshua, we should resolve, let others do as they will, we will serve the Lord 
c Iosh. 24.15. and 1 King. 19.10. , calling to mind these two things, I. vivimus legibus, non exemplis, God doth not command us to follow Precedents, but to follow precepts. II. If thou desirest, precedents as well as precepts, remember then, that thou hast many examples in this kind to imitate both in the Old, and New Testament, yea, Even compassed about with a cloud of witnesses 
d Read Hebr. 11. the whole chap. and 1●. 1. ; and therefore follow not a multitude unto evil, but a multitude of good men unto good. Thus let us be like these Wise men, constant in the labour of the Lord, and in the course of holiness all the days we have to live, not being either hindered, or turned bacl, or diverted, by any impediments whatsoever.  
§. 2. The star which they saw in the East, went Sect. 2 before them. Observe.  
This star may be considered, either tropologically, or Allegorically, or historically.  
Some 
e Haymo s. Epiphan.  expound this star tropologically thus: Herod is the devil, and the star is the grace of God: and therefore when the Wise men go unto Herod, and while they are with Herod, the star forsakes them: teaching us, Observe. that the grace of God flies those, that follow the devil, or run after sin: because the pure Spirit of God, will not come unto a polluted soul.  
This star may be considered of Allegorically; the star signifies the light of faith in the heart: and therefore although the Wise men have the word of God delivere● unto them by the Chief Priests, which teacheth them, where Christ is to be borne, yet they cannot find him, nor come unto him, until the star of faith doth arise in their heart 
f Muscul. s. : Teaching us, that the knowledge of the Scriptures, without the light of faith is insufficient to bring us to Christ: as the Apostle saith, the word profits not, when it is not mixed with faith 
g Heb. 4.1. .  
Historically this star may also be interpreted; Obser. 2 even now the star was not seen, when they were in Jerusalem; but as soon as they are upon their journey, and want a guide, it appears unto them: Teaching us, that the Lord will Observe. 3 never be absent from his children in an acceptable time: Or, whensoever the children of God stand in need of his help, by reason of any necessity or danger, he will be present with them, if not by and by, yet certainly at length. Hence a question may be propounded.  
Quest. How may we be assured of the Lords gracious aid, and assistance in the time of trouble?  
Answ. I answer, by a careful observation and observance of these three rules.  
First, labour for a pure and immaculate conscience both towards God, and towards man, lest otherwise we be plagued for our just deserts, and plunged into some gulf of danger for our sins committed.  
Secondly, labour that our faith may be without wavering 
a jam. 1.6. , that we do not call the mercy, or truth, or love, or power of God in question, but boldly walk by faith, when we cannot by sight 
b 2 Cor. 5.7. .  
Thirdly, although these two rules be observed, yet thou must not expect such mercy, or help, or deliverance as thou wouldst have, but such as the Lord sees and knows to be behooveful, & beneficial unto thee; for, Deus non semper audit ad voluntatem, vel voluptatem, ut semper exande●t ad salutem 
c Isidor. lib. 1. cap. 3. de sum. bono. . faith doth not assure us of any particular temporal blessing, or freedom from any particular outward cross, but only in general, that whatsoever the Lord knows to be good for us, in his appointed time he will give us.   
Verse. 10 VERS. 10. When they saw the Star, they rejoiced with exceeding great joy. 
Observe. 1 The estate and condition of these Wisemen, seems at first view to be deploreable and miserable, but upon more mature deliberation, it is happy and blessed: for first, their journey was long and tedious; but God protects them in it from all danger. Secondly, Herod is nettled, and the jews troubled; a tyrant reigns in this City, to which they bring the news of the nativity of a new King: but God doth so curb, and restrain Herod, that he can do them no harm, but rather performs divers friendly offices unto them.  
Thirdly, they go to jerusalem, hoping there to find Christ, but they cannot meet with him there, for there he is not: yet this journey is not lost, but well spent; for 1. they are confirmed by the prophecy concerning Christ; and 2. they are taught the City and place, where he is to be borne.  
Fourthly, they had lost their guide, the Star, as they came to jerusalem: but 1. there was no need of it there, as is showed before: and 2. when they stood in need of it, it appeared again unto them, as in this verse:  
Observe. 2 All this that hath been said, Teaching us, that we often think our estates and conditions to be miserable and evil, in regard of temporal things, when (if they were rightly weighed, examined, and considered) they are good and blessed.  
Quest. Hence it may be demanded, How should we learn aright to judge of our conditions, and estates in these outward things?  
I answer, Answ. if we ponder our conditions according to these three rules  
First, consider, what thou hast deserved justly at God's hands, and what thou hast received mercifully from his hands; and compare these two together, and thou shalt find, that God hath dealt graciously with thee, and fare above thy deserts: yea it will make thee then confess with jeremy, that it is of the Lords mercy, that thou art not consumed 
d Lam. 3.22. .  
Secondly, consider what thou hast, not what thou wantest; and thou shalt find that thou art at the least equal, that is, thou hast as many blessings, as thou wantest.  
Thirdly, look upon those that are below thee; not those that are above thee, and thou will say, jam sumus ergo pares, that there are as many in a worse condition than thou art, as are in a better; and therefore thou hast no cause to complain, but a great deal of reason to bless God, for that estate and condition wherein thou art, and to be abundantly contented with it.   
§. 1. VERS. 11. Verse. 11 And when they were come into the house, they saw the young child with Mary his Mother, and they fell down and worshipped him; and wh●● they had opened their treasures, they presented unto him gifts, gold, and frankincense, and Myrrh. 
It may here be asked, How or in what manner Sect. 1 do the Wisemen find Christ? Quest. 1  
I answer, Saint Luke gives a conjecture, Answ. that they found him in a stable and in a manger 
e Luk. 2.7.12.16. .  
It may be demanded again, Why did the Lord preadmonish the wise men, of the birth of Quest. 2 this infant, by a miraculous star.  
I answer, Answ. lest otherwise they should have been offended, with this poor and mean estate, wherein they found Christ.  
It will be questioned further, The Lord admonishing Quest. 3 the Wisemen of the birth of Christ, and they undertaking so long a journey to see him, why doth he suffer them, to find him in so poor, and mean a place, and condition?  
I answer first, because God would hereby Answ. 1 show them, that Christ's kingdom was not of this world.  
Secondly, because the Lord would hereby Answ. 2 show them, that Christ's glory is not helped by earthly pomp.  
Thirdly, because the Lord hereby would have Answ. 3 them understand, that as Christ, the head of his body the Church, was in outward show so poor and despicable, so the true religion of Christ's Church is not pompous: I am not ashamed (saith the Apostle 
f Rom. 1.16. ) of the Gospel of Christ: as if he should say, out religion seems to him that looks upon it with an earthly and carnal eye, to be worthy of shame, and to deserve a blush, and that in all regards.  
1. If we respect religion itself, that is foolishness 
g 1 Cor. 1.18. , and a stumbling block 
h 1 Cor. 1.24. .  
2. If we respect outward Churches, or visible societies, professing this religion, we shall find them, in regard of heathenism, but a very little flock 
i Luk. 12.32. .  
3. If we respect the outward worship, or external exercises of religion: we shall find that, First the religion of the heathen is more pompous. Secondly, that the preaching of the Gospel seems but foolishness 
k 1 Cor. 1.18. & 2.1. etc. , in regard of that pomp, which was in the jewish ceremonies.  
4. If we respect the stones of this Church, the men, or the professors of religion, we shall perceive them to be many times of the inferior sort 
l 1 Cor. 1.26. ; Great men being hardly drawn from their pleasures.  
5. If we consider the outward estate of true professors, we shall find them for the most part, to be the scum of the world (in the world's esteem) yea the of scouring, and laughingstock of men and Angels 
m 1 Cor. 4.9. etc. , and the most miserable also of all men 
n 1 Cor. 15.19. . And thus we often see, that in no respect outwardly is the true religion pompous or stately.  
Sect. 2 §. 2, And they fell down and worshipped him.]  
Quest. It may be asked here, How or for what end do the Wise men, who were Gentiles worship Christ?  
Answ. 1 First, some say that they were altogether ignorant of the mystery of the Messiah, and did only worship Christ after the Persian manner: but this is false, as followeth by and by.  
Answ. 2 Secondly, Is it probable that they would worship a young babe, that by reason of his infancy understands nothing, except they did believe some divine thing to be in him? and therefore not the childhood, but the divinity in the child was worshipped by them 
o Chrysost. s. .  
Answ. 3 Thirdly, if Christ had been no more than a natural child, they would never have undertaken so long, so tedious, and so perilous a journey to have found him out; principally, considering that in all probability (as I conceive) they themselves were little inferior to the Kings of the jews.  
Answ. 4 Fourthly, It is uncertain what these Wise men (who were Gentiles) knew particularly concerning the mystery of the Messiah: but certainly they knew, that he was something more than a man, by the internal revelation of the Spirit of God: who by faith taught them to believe, that he was a King though in a cottage, and a God though in a cradle; and therefore as unto a God they fell down and worshipped him.  
Sect. 3 §. 3. And they presented unto him gifts, frankincense, and myrrh.  
Quest. 1 These wisemen they come to seek Christ, but they come not empty, from whence it may be questioned; Why they offer gifts unto Christ?  
Answ. To teach us that we must never come unto God empty handed, without some offering or present.  
Quest. 2 What have we to offer unto God?  
Answ. Spiritual sacrifices of repentance, and thanksgiving 
p Hebr. 13.15. ; but of this more largely else where.  
Quest. 3 What offer they unto Christ?  
Answ. Gold, Frankincense, and Myrrh.  
Why do they offer these unto Christ? Quest. 4  
I answer first, these were in times past offered Answ. 1 up unto Kings, and that for a double end. First for a politic end: they offered unto their Kings, 1. Gold for their expenses, or for the maintaining of their state and pomp 
q Psal. 72.15. . 2. Frankincense, for their sacrifices: 3. Myrrh, for the splendour, and ornament of their sepulchres 
r Muscul. s. .  
Secondly, for a moral end; they offered unto their Kings, 1 Gold, that they might learn to be of golden manners. 2. Frankincense, that they might learn to sacrifice unto the Gods. 3 Myrrh that they might remember their mortality 
s Gualt. s. .  
Secondly, these three, the Wisemen offer Answ. 2 now unto Christ, either First in regard of his offices, and so they give him gold as a King, Frankincense as a Priest, and Myrrh as a Redeemer. or Secondly, in regard of his nature, and then they offer unto him gold as a King, Frankincense, as a God, and Myrrh, as a man. Or Thirdly, they offer them all unto him as a King according to the Persian manner, as is showed in the former answer: Or Fourthly, by these they every Christ, that he might be furnished and provided, for his flight into Egypt. Or Fiftly, they present these unto Christ, because the Persians and Arabians abounded with these three things 
t Carthus. s . Or Lastly, they offered these three in regard of the present estate and necessity: that is, because they saw the poverty of the Mother, the tenderness of the child, the nastiness, and noisomeness of the place, wherein Christ was (the Stable) therefore they offer unto him these things for the relieving of these necessities: they present him with gold, for the relieving of his Mother's poverty; with Frankincense, for the expelling of all noisome smells; and Myrrh for the consolidation of the infant's joints 
u Carthus. s .  
What benefit may we reap or learn by these Quest. 5 their offerings?  
I answer, Answ. we must by their example be incited to do the like, first offering nosmet, ourselves, secondly, nostra, our substance.  
First we must offer up ourselves unto Christ, giving ourselves wholly unto him, and devoting ourselves wholly unto his service 
x Rom. 12.1. , because he hath bought, ransomed, and redeemed us for this end, and purpose 
y Luk. 1.75. and 1 Cor. 6.18.19.20. .  
Secondly, we must offer our estates or substance unto God, that is, offer unto him, 1 Gold, 2 Frankincense, and 3 Myrrh.  
First present God with thy Gold, that is, 1 Temporal gold, by alms, charity, liberality, and hospitality, for such as are rich in goods, must be rich in good works 
z 1 Tim. 6.18 . 2 Spiritual gold, viz. 1 a true & a lively faith, for this is more precious than gold, to trust confidently in God. 2 a pure & unblameable life: for this is more esteemed by God, than the Gold of Ophir, the pure in life being precious in his eye sight; & this is more excellent in regard of ourselves, for riches avail not in the day of wrath, but righteousness delivereth from death 
a Pro. 11.4. . And thus by true charity towards others, by true faith in God, and purity of life in ourselves, we offer unto God Gold: and we build with Gold, which will endure the fire 
b 21 Cor. 3.12. .  
Secondly, we must offer unto God Frankincense: that is faithful, pure, and fervent prayer.  
Thirdly, we must offer unto God Myrrh, and that is either 1 Good works; or 2 Mortification, and that first external, by suffering affliction, and willingly undergoing, whatsoever the Lord is pleased to lay upon us. Secondly, or internal, by mortifying our members 
c Col. 3.5.6. , that is, all corrupt, and carnal affections, which are in our mortal bodies, because they war against the soul 
d 1 Pet. 2.11. .   
Verse. 12 §. 1. VERS. 12. And being warned of God in a dream, that they should not return unto Herod, they departed into their own country another way. 
Sect. 1 It may here be doubted, what manner of dream this was, Quest. which the Wisemen had?  
Answ. 1 I answer first, Dreams are either, 1 natural, which the mind causeth of itself, but upon some occasion or beginning, either external or internal: or 2. they are somnia immissa, dreams which the mind of itself procureth not, but are sent unto it, or wrought upon it, by some other power: and these are of two sorts, either first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent of God, (and such was the dream of these Wisemen) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent of evil spirits.  
Answ. 2 Secondly, Divine Dreams are such, as God offereth to the mind, and these dreams 1 Sometimes are showed to the faithful, or to those that are in the visible Church, and of the invisible, as to Jacob, joseph, Daniel: Sometimes to those who are neither in the visible Church, or of the invisible, as to Laban, Gen. 31. to Pharaohs baket. 40. to Pharaoh himself. 41. 3 Sometimes these divine dreams are showed to those, that are not in the visible Church, but yet of the invisible: and such was this dream: it was sent by God, unto the Wise men, who were not jews (and therefore not of the then visible Church) and yet (I hope) of the true Church of Christ.  
Answ. 3 Thirdly, Divine Dreams are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, containing some divination of things hid and secret, and afterward to come to pass: and these are of two sorts. 1 nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naked visions, simply, & plainly, expressing the meaning, scope and purpose of the dream; and such was this dream: or else 2. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystical dreams, folded up in types and figures, which cannot be understood without some signification: such were Pharaohs dreams of the seven fat and lean kine, and of the seven full and thin and lank ears. Gen. 41.  
Sect. 2 §. 2. That they should not return unto Herod.  
Quest. 1 Hear it will be demanded, why doth not God save and preserve Christ miraculously, or by some other way, then by the flight of the wise men?  
Answ. 1 First, some answer here unto, that we must not dare to summon God to the bar, to render a reason to us of his actions 
e Muscul. s .  
Answ. 2 Secondly, God will not use miracles when and where there is no need: Observe. Teaching us thereby, that we must in all our necessities, 1. use all lawful means; and then 2. beg a blessing at God's hands upon the means.  
Thirdly, God doth this because he would not have these Magis made instruments of Herod's Answ. 3 cruelty.  
Fourthly, the Lord doth this, because he will Answ. 4 not have Christ twice made known, or revealed, to those that inwardly contemn and despise him. The wise men once bring Herod word of the nativity of Christ; and in stead of rejoicing at that joyful news, he plots, how to shed his most precious blood, by an untimely death: and therefore God will not permit the Magis the second time, to reveal Christ unto him.  
It may here further be enquired, Why doth Quest. 2 God forbidden the wise men, to play the part of honest men; that is, to keep their word? they had promised Herod, that when certainly they had found out the place of Christ's abode, they would give him notice of it, and in this verse God doth prohibit it?  
The Lord doth this to show, Answ. that he hath authority to prohibit the performance of humane promises: the will of man is to give way to the will of God; and the commandment of God doth nullify and make void all humane promises: for the full understanding of this resolution and question, two things are carefully to be taken notice of: First, promises oblige in themselves. Secondly, God commanding, promises are to be violated.  
First, promises oblige and bind in themselves, and that jure divino, by the law of God, and that whether they are made 

With an oath.  
Or  
Without an oath.    
Promises that are bound with an oath, bind a man unto the performance of that which he hath promised: it being a note of an upright man, and an heavenly citizen, not to change his promise, although he have sworn unto his own temporal hurt 
f Psal. 15.4 ; when the law of an oath was given in Sina, the whole world shaken (say the Rabbins 
g Vide Pet. Mart. fol. 238. ) because an oath is stabilimentum orbis, the stay and prop of the world, and if promises and oaths were not observed, how should men trade, or buy, or sell, or live in the world? an oath is for the confirmation of the truth, and for the end of contention; and therefore all falsehood of wicked men in their Promises, is much to be reprehended: whether committed by Heathens, or Christians.  
I. Many Heathens slight promises though bound by oaths: the Turks say, children are to be deceived with apples, and men with oaths: so lightly do they value and oath. Linguà juram (said one 
h Ennius ) I swore it only with my tongue. This is a most wicked practice, thus to slight an oath, in any whosoever.  
II. Some Christians are faulty also here, and they are the Papists, who make no conscience of breaking an oath made unto any, whether Christians or Heathens, that are not sworn servants and vassals to the Pope, as they are: It is an ordinary phrase at the Court of Rome, Mercatorum est, non Magistratuum stare jurament: it is the part of a Merchant, not of the Pope, or any placed in authority by him, to keep his oathi. So john hus, and Hierome of prague, were promised by an oath, from the council of Constance, safe conduct, and yet contrary to promise and oath were killed 
k Sleydan. .  
Promises though made without an oath, yet bind: omnia quasi jurata 
l Hier. ad Caelant. ; all promises are half oaths, or promises (in a manner) do partake of the nature of an oath: Now the reason, why promises bind although not bound with an oath, is this; because fidelity is a part of truth, and a promise is a greater part, than an affirmation: and therefore promises are are not to be violated, either 1 Lucri causà, for gain, as one saith 
m Plautus. , Linguà rei servandae, etc. I made a promise with my mouth, that I might save my purse, but Eadem linguâ jam nego, with the same tongue that I made the promise, with the same, I refuse to keep it, because it is not for my profit to perform it: as if a man should promise a thief to send him to such a place, twice so much money, as he hath about him: if he will but spare him that which now he carries, because he hath undertaken some urgent affairs, which cannot be accomplished, if now he should be rob: In this case I say, a man ought not for lucre's sake to violate his promise. Or, II. Hostilitatis causa, promises are not to be violated, no not unto our enemies: this the Lord reproves 
n Ezech: 17.13.15.16. ; and Peter Martyr 
o f 364.  from Augustine and Ambrose proves, that the faith, and faithful promises which are plighted unto our enemies are to be observed.  
Secondly, although promises oblige in themselves (as is already showed) yet, God commanding, it is lawful, and behoveful to violate them: and the reason hereof is, because God is by no means to be disobeyed; Disobedience being as the sin of Witchcraft 
p 1 Sam. 15.23. . Yea he must be obeyed without any delay when he commands. Here we must consider, what promises are unlawful, and in that regard to be broken: then how promises come to be unlawful.  
First, we are to consider what promises are unlawful, or the causes, why promises become to be unlawful: the causes are either, 1. conjectural, or, 2. true.  
Peter Martyr 
q f. 364.  doth propound many causes, why promises are made unlawful: viz. I. If the promise be impossible to be performed. Or II. contrary to the will of God, or the good of God's Church. Or III. If it be evil for him to perform, who hath promised it. Or iv If it were extorted by deceit and fraud: Or V If the promise were forced by violence and fear, than these promises are not to be observed.  
The true causes of the violation of promises are two, Ordinary, Extraordinary.  
The Ordinary causes of the violating of promises are these, First, if the promise be impossible to be performed; for then of necessity it must be broken: yet two things are here to be observed.  
I. If the thing promised were impossible to be performed before the promise was made, then is he no better than a deceiver, that made that promise: yea if a man be not certain, that it may be performed, he sins, because he ought to take heed lest he should offend with his tongue 
r Eccles. 5.4.5.  and therefore every one must beware of promising those things, which are either impossible, or may prove impossible to him afterwards, as single life, because the gift of continency is not given unto all.  
II. If the thing promised were in thy power to perform, when the promise was made, but after the promise becomes impossible unto thee to perform; then thou art freed from thy promise, because God hath hindered thee from the performance of it. And this is the first ordinary cause.  
Secondly, the second ordinary cause of the violation of promises is this, if the promise made be unlawful to be performed, that then it is not to be observed.  
A promise is made unlawful in a double regard, either in respect of the 

Action promised to be performed: thus some promises are unlawful. 

In themselves, the substance of the promise being wicked, 
s Matth. 14.9. Mark. 6.26.  like Herod's promise: and this promise is not to be kept. And the reason of it is this, because the first vow and promise of obedience which we made unto God (and which we are principally obliged to perform) doth contradict this. This promise is twofold, I. When being first made, it is known to be unlawful: this is sinful. And herein David sinned towards Nabal 
a 1 Sam. 25.22. . II. Or when the thing becomes unlawful, after the promise is made, and then it is not to be observed. As for example, if a man promise upon such a day to lend his friend armour and weapons; and before the day comes, his friend proves a traitor, and a rebel, or mad and distracted; he is not then to keep his promise: And the reason is this, because he is not changed that made the promise, but he to whom the promise was made, is changed from what he was.  
In regard of some circumstances, that is, when the thing promised may be performed in regard of the substance or matter of it, but some circumstances do make it unlawful. As for example. I. If that which is promised tend to the scandal of thy brother, which being contemptuously and freely performed, (without any coaction by superiors) is evil; but not so, if it be commanded or enjoined by lawful authority. II. If the promise tend to the impunity of sin: for this is good, if it be done in mercy (as David towards Shemei 
b 2. Sam. 19.23. ) but evil, if by negligence and remissness, because the Magistrate should not hold the sword for nought, but for the punishment of offenders.    
Time when the promise is to be performed: and thus some promises are unlawful, either by 

Promise, the time being altogether unlawful, for the performance of the promise; as if a man should promise his friend to blow his ground upon the Lord's day. Or,  
Some subsequent alteration, as if a man should promise his friend, to come and feast with him, and make merry with him such a day, and in the mean time, upon some urgent public necessity, it is proclaimed a day of solemn fasting and humiliation, as in Niniveh 
c Jonah 3.4.5. .      
Besides these ordinary causes of violating of promises, there are extraordinary, and that is the commandment of God, when God forbids the performance of the promise, as in this verse, the Lord forbids the wise men to go bacl unto Herod according to their promise: so also the Israelites borrowed of the Egyptians earrings, and jewels, and the like, with promise (without doubt) to restore them again; but God forbids them to return them 
d Exod. 3.22. & 11.2. & 12.35. . Now this we must observe, that these are not to be imitated, without a particular command from the same Spirit of God.  
Thus we have seen what promises are unlawful, and the causes why promises are not to be performed: we are now to consider how promises are made unlawful, which may briefly be showed, first affirmatively, secondly negatively.  
I. Promises are violated, and not performed, by a man's own impiety and wickedness: as for example, a man persuades his friend to promise him, that he will neither meddle with himself, nor any weapon he hath; and when the promise is made, (the other dreaming of no such thing at all) he goes about to hang himself, or to stab himself: this promise otherwise lawful, is made unlawful to be performed by his desperate enterprises.  
II. Lawful promises are not made unlawful by an Episcopal absolution: but here observe, A Bishop may absolve, first declaratiuè, by a power declarative, as a Levite, or an interpreter, and expounder of the law of God; that is, he may show from the word of God, what promises are not to be kept, and by virtue of the power and authority given unto him by Christ, may absolve and acquit them. But secondly, not positively, as a Lawgiver, or as one that hath power to dispense with the Law of God: for they must do nothing against the truth, but for it. And therefore, I. the Pope errs here, that will not suffer a wicked promise to be broken, without a faculty, or leave from his holiness. But, II. he errs worse, in breaking promises and oaths, which are lawful: as freeing subjects from the oath of allegiance unto their Sovereigns; husbands from their promises made to their wives in marriage: and the contrary, with divers the like, which (the Papists say) he can dispense withal, and absolve from.  
Sect. 3 §. 3. And they departed into their own country Observe. 1 another way.] We may observe here the admirable obedience of these wise men: for they might here have objected many things, as first, that it is a shame to return home by another way, because this is is a kind of flight. Secondly, that it is a great shame to break the promise, which they have made. Thirdly, that it is dangerous to double with kings, for they have long arms, and their anger is heavy. Fourthly, cannot the Son of God protect himself? how shall we believe, that he can save others (much less be the Saviour of the world) that cannot save himself? These things flesh and blood might have alleged; but they object nothing at all, but in all things obey: Teaching us, that our obedience unto God, aught to be absolute, and ready, without murmuring, without disputing 
a Phil. 2.14. , without consulting with flesh and blood 
b Gen. 26.19. and Act. 26.19 , and without procrastination, and delay 
c Gen. 12.4. .  
Why did these wise men, or why should we thus presently obey God?  
I answer, this is required of us, Quest. Answ. either in regard of God, or in regard of ourselves.  
First, it is required of us absolutely and readily to obey God, in regard of the Lord himself, and that for these causes: First, because God requires the obedience of the mind, and of the inward man, that our minds should always be prepared to obey the will of God: and therefore as soon as ever the Lord gives any command unto us, we must obey it, with all readiness and cheerfulness.  
Secondly, because God deserves at our hands, that we should do whatsoever he requires of us, be it never so unpleasing or unprofitable unto ourselves: yea it is a great indignity offered unto the Lord, either to dispute or indent with him concerning any thing, that he commands us.  
Thirdly, because the will of God is the rule of good, just, profitable, and convenient, that is, we only know things to be good, just, holy, & welbeseeming, because they are agreeable unto the will of God, and therefore to doubt of that which God requires, is to contradict either his prudence or justice, and therefore it is by and by, yea in all things carefully to be obeyed.  
Fourthly, because, if we obey God, when he commands, he will accept of our obedience, as performed in subjection unto his will: but not so, if we obey him at our own leisure.  
Secondly, it is required of us, presently and willingy to obey God, in regard of ourselves, & that for these two causes, first, because it shows in us a willing mind, which God loves.  
Secondly, because now, when God commands, we may obey, but afterwards (perchance) we shall not be able, God withdrawing his grace from us.  
§. 4. They went to their own country another Sect. 4 way.  
It may here be asked, why doth not the Lord Quest. 1 suffer them to go unto the Jews? or forbidden them to go unto the Gentiles?  
First, the Magis would not go unto the Jews, Answ. 1 because they were offended with the corrupt state of their Church 
d Muscul. .  
Secondly, God would not suffer them to go unto the Jews, because they refusing, or at least Answ. 2 not caring for Christ, the Lord will not have him, to be offered unto them any more.  
Answ. 3 Thirdly, God would not prohibit them to go unto the Gentiles, because he would have Christ to be preached unto them, the jews thus slighting the message of his nativity.   
Verse. 13 §. 1. VERS. 13. And when they were departed, Sect. 1 behold the Angel of the Lord appeared unto Joseph in a dream; saying, Arise, and take the young child, and his mother, and fly into Egypt, and be thou there, until I bring thee word: for Herod will seek the young child, to destroy him. 
Some observe 
Hierom. s. Observa. , that when joseph took Christ and his mother, that he might fly with them into Egypt, he took them by night, when it was dark, but when he returns into Judea, neither night nor darkness is mentioned in the Gospel: to teach us, that there is nothing but palpable darkness with us, when Christ leaves us, but when he comes unto us, then comes true and clear light.  
Sect. 2 §. 2. Take the young child and his mother.] It may here be asked, Quest. when joseph thought to have put Mary away, because she was with child, the Lord calls her his wife (Chapter 1.20.) Fear not joseph, to take unto thee Marry thy wife: why therefore doth the Lord now call her the child's Answ 1 mother?. I answer, First, because they had now both of them agreed upon her perpetual virginity, as is probable, she asks, and he grants, that she should remain an unspotted virgin all her life.  
Secondly, because by a most forcible argument, Answ. 2 the Lord would excite joseph to have a special care of her, remembering, that she was the Mother of Christ.  
Answ. 3 Thirdly, the Lord hereby would show unto joseph, that Mary was more to be respected, loved, tendered, and esteemed for the child's sake, than for marriage sake.  
Sect. 3 §. 3. And fly into Egypt.] It will hence be Object. 1 objected, flight is dishonest, it hath but a loathed aspect, contrary to all generosity: yea, by this means the faith of joseph and Mary may be shaken, why therefore doth the Lord command it?  
I answer, God hereby would show two things unto these two pious persons: Answ. to wit, First, that they that will follow Christ, must take up their crosses, and arm themselves to endure, and undergo afflictions. And secondly, that they must think nothing vile, base, or unseemly, which God requires of them, and in them.  
It will be objected again, This flight derogates Object. 2 from the authority of Christ, there being no need of it at all: he can otherwise save both himself, and them: For first, he can walk invisibly, and not be seen; he can pass out of their sight, as he did divers times, when they had thought to have laid hold upon him: Or secondly, he could blind them that they should not see him, as the Angels did the Sodomites. Gen. 19 and Elisha the Aramites 2 King. 6. Or thirdly, he could destroy them, as he did Sennacherib. And therefore seeing Christ was able to defend himself, why doth he flee?  
I answer first, the sins of Herod were not as Answ. 1 yet come to their full height and maturity, and therefore the Lord will not yet come against him in judgement.  
Secondly, God hereby will show, that Christ's Answ. 2 kingdom is not of this world: and therefore he shall not exercise temporal power, no not over his enemies, but in this life submit himself to the form of a servant.  
Thirdly, God hereby will show, that Christ Answ. 3 came not to destroy but to save. Fourthly, God Answ. 4 hereby will show, that Christ is true man.  
Fiftly, this was done, that Christ hereby Answ. 5 might show, that his Kingdom was not confined to one place: the Jews bragged that in judea was God known 
a Psa. 76.1 , and that he dwells in Jerusalem 
b Psa. 135: 21. , but Christ breaks down the partition wall 
c Ephes. 2.14. , accepting the Gentiles into favour, sending the Gospel unto them, & causing them to receive it.  
Sixtly, this was done, that Christ might show Answ. 6 unto us, that there is for him and his, still some one place or other to rest safely in: or that he will always, in some place or other, procure a refuge, and safeguard for his Children.  
Lastly, this was done for our instruction, that Answ. 7 we in Christ might have an example, to use all lawful means to preserve our lives in the time of danger.  
§. 4. And flee into Egypt. Sect. 4  
Why is joseph commanded to carry Christ into Egypt? Quest.  
I answer, Answ. the causes hereof are either first Natural, or secondly Spiritual.  
First, there may be these three natural reasons rendered, why Christ was to go into Egypt. First, because it was near unto judea. Secondly, because it was a safer place than any part of judea, Herod having no command, nor power there. Thirdly, others add 
d Carthus. s.  because the Egyptians were of old (in the time of joseph) well willers unto the Israelites, and therefore joseph hopes and expects favour and kindness from them.  
Secondly, there may be these five Spiritual reasons given of this fleeing into Egypt.  
First, that hereby might be signified, that Christ was offered unto the Jews, and given unto the Gentiles.  
Secondly, that the prophecy might be fulfilled, which was given by the Prophet Hosea.  
Thirdly, because God will hereby show, that his anger lasts not for ever: and therefore although in time past, in his wrath he wounded the Egyptians, yet now in the fullness of time he sends a Saviour unto them, to cure all their maladies, and heal all their infirmities.  
Fourthly, because Egypt is a type of the world, and therefore Christ was carried thither by joseph, to show that by the preaching of the Apostles, Christ was carried unto the whole world 
e Carthus. s. .  
Fiftly, the last reason is, because Egypt of all countries was most corrupted with Idolatry, and therefore for the more magnifying of his mercy, in the conversion of this country, and making it most famous for piety, the Lord was carried thither 
f Chrysost. Hom. 8. .  
Sect. 5 §. 5. Be there until I bring thee word.]  
Quest. Why doth not God appoint joseph a set time, but leaves him in uncertainties, with a Donec until I bring thee word?  
Answ. I answer, because God would have joseph to depend upon his providence: Remembering, first, that not to wait God's leisure, is not to believe his providence. Secondly, that the providence of God is most prudent, it knows every article of time. Thirdly, we are ignorant, what may prove good hereafter for us, and therefore God would have us to depend upon his gracious providence.  
Sect. 6 §. 6. Because Herod seeks the young Child to destroy him.  
Quest. Why doth the Lord admonish joseph of this danger?  
Answ. 1 I answer, first, that the knowledge of the peril may increase his care.  
Answ. 2 Secondly, to show that God doth graciously bear with our infirmities.  
Answ. 3 Thirdly, God hereby doth testify, how ready he is to open his mind, and reveal his will unto his servants, whensoever they stand in need of his direction, and desire with all willingness of heart to be ordered by it 
g Psal. 25.14. .   
Verse. 14 §. 1. VERS. 14. When he arose, he took the Sect. 1 young child and his Mother by night, and departed into Egypt. 
Ille excitatus, when he arose, that is, by and by, as soon as ever he was awaked out of sleep:  
Observe. We may observe hence, how readily and constantly joseph obeys every charge and several injunction given unto him by God, notwithstanding the many great impediments and lets which he had to the contrary: for he might have thought or argued thus with himself: First, the child is none of mine. Secondly, why should I then offend my King for his safeguard. Thirdly, by betraying the child, and delivering of him into Herod's hands, I shall gain honour and riches. Fourthly, my journey will be full of peril. Fiftly, the Mother of the child, is very tender, and scarcely able to undergo such a journey. Sixtly, I shall lose all the substance, I enjoy by this my flight. Seventhly, I know not but Egypt may be as dangerous unto me as Israel is: These things joseph might have objected unto himself, but he doth not: but is still ready pressed to perform the will of God: to go when God bids him, to come back again when God calls him, and to obey God when and how he pleaseth: Teaching us, that that obedience of God, which is truly pleasing unto him, aught to be performed with readiness, willingness, and cheerfulness of heart.  
Sect. 2 §. 2. He took them by night.  
Why doth joseph flee in the night?  
I answer, because it was most safe: he doth not say, God hath commanded me to go to Egypt, Quest. 1 and therefore he will protect me: I need Answ. 1 neither care when, nor how I go, nor be so hasty to go: but he is providently careful, and therefore he flies as secretly, and speedily, as possibly he can, having now a charge from God to remove.  
Secondly, joseph departed towards Egypt in Answ. 2 the night for fear.  
Hence it may be doubted, whether in general Quest. 2 it is a good thing to fear danger? or in particular, whether joseph did well, and warrantably in thus flying by night for fear of danger?  
I answer, First yes, because he had no calling Answ. 1 nor warrant to abide there, yea he was forbidden by God to stay: and therefore he did well to fear: we can have no confidence in God beyond our calling, all our hope being grounded upon his promises: but he hath not promised to protect us any longer than we walk in our callings, and that according to his will 
a 1 joh. 5.14. . And therefore joseph did well in fearing to stay there, seeing God had called him away.  
Secondly, God doth not kill and wholly destroy Answ. 2 our affections, but converts and changes them, and then useth them: and therefore joseph did not amiss in fearing to abide in Bethlehem.  
It may here be demanded, whether do our Quest. 3 affections help us or hinder us in the service of God?  
I answer, Answ. a right use of the affections doth help us in God's service: Shame makes us blush for sin: fear makes us wary: anger makes us zealous of the credit and good name of our neighbour, and of the glory of God: Loftiness of mind, makes us constant and resolute in our callings and duties, both divine and humane: Praise makes us more prompt and ready to obey virtue, it being eos virtutis virtues whetstone.  
§. 3. And departed into Egypt:] Egypt was Sect. 3 a place of ill report in many things. First, Observe. a place of no faith nor truth, but perfidious and treacherous: Pompeius was slain there: julius Caesar was in danger of treachery when he was there; and it was a fatal place to Antonius.  
Secondly, they were persecuters of the Israelites, and God makes that great deliverance of his people, from them, the Preface of the law 
b Exod. 20.1. . And hence it is that God forbids them to return any more into Egypt, but rather to go to Babylon, and submit themselves to the Chaldean captivity, as jeremiah the Prophet often persuades.  
Thirdly, the Egyptians were most bitter and cruel enemies of religion, abounding in all manner of superstition; and this is that which most grieves the children of God, to be among those that are lovers of superstition, and haters of religion 
c Psa. 120.5.6. . And yet notwithstanding all this, joseph being commanded by the Lord to go thither, doth neither refuse it (as the jews did when they were bidden by the Prophet to go to Babylon) neither doth he fly into some other place (as jonas did, who would have fled to Tarsus, when he should have gone to Nineveh) but goes presently when, and punctually whether the Lord bids him.   
Verse. 15 §. 1. VERS. 15. And was there until the Sect. 1 death of Herod, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, out of Egypt have I called my Son. 
A man in the ford ready to sink, catcheth at every thing he feels or sees (which he can reach) hoping that it will help to keep his head above water: so Papists snatching every occasion for the confirmation of their religion, lay hold upon this verse to ground their unwritten traditions upon, Object. objecting thus, Many books truly sacred and canonical have utterly perished and been lost, and therefore that Canon of Scripture which now we have is not sufficient: the Antecedent they confirm from Chrysostome 
a Hom 9 s. Matth.  who saith, the Jews lost some of their sacred and canonical books by negligence and carelessness, and some of them have been burnt: and therefore these Books could never be repaired or written again by Esdras, seeing that they were not where extant: they give us examples of this, as this verse, Out of Egypt have I called my son, and verse 23. he shall be called a Nazarite, which words are not at all to be found in the Old Testament: And therefore the Scriptures are insufficient without ecclesiastical or humane Traditions.  
Answ. 1 I answer first, we deny that any sacred and canonical books have been lost.  
Answ. 2 Secondly, if there be any lost, as some Protestants grant (as we shall see else where) yet they were either historical, and not absolutely necessary unto salvation: or doctrinal, containing fundamental truths which are clearly taught and laid down in some of those books which we have now extant, and therefore this doth not conclude the Scriptures to be insufficient.  
Answ. 3 Thirdly, the proof they bring for their Antecedent proves nothing, because Chrysostome being ignorant of the Hebrew tongue; follows the translation of some interpreters, who hath not these two sentences, which are in this verse and the 23. verse: but St. Hierom, learned in the languages affirms 
b Lib. de oped. gen. interp. , that they are both to be found in the Hebrew Text, that is, this verse, in Hos. 11.1. and vers. 23. in judg. 13.5. and Isa. 11.1. Yea both these sentences are to be found in the vulgar translation, which the Papists hold only authentical of all other translations.  
Answ. 4 Fourthly, the Jews so religiously and carefully did keep these sacred books, that no one book either by their negligence or malice hath perished; as shall be else where showed, and as Bellarmine himself proves 
c Lib. 2. de verbo Dei.  and others are verily persuaded of 
d Scharpius curs. Theog. 137. .  
Sect. 2 §. 2. That it might be fulfilled which was spoken of the Lord by the Prophet.  

Exposit.  The scope of that place Hos. 11.1. Is to commemorate the deliverance of Israel from Egypt, by way of reproach and upbraiding of the Jews who were so unthankful, and disobedient unto God, who had done such great thing for them.  
Hence a principal question offers itself to be discussed, which is this: How is it said here, Quest. This was done that it might be fulfilled, etc. Is this the scope of Hoseas prophesy?  
I answer first, a Prophecy is fulfilled three Answ. 1 manner of ways.  
I. When that which is foretold come to pass, as Samuel foretold Saul that his kingdom should not continue 
e 1. Sam. 13.14.  because God had rejected him 
f 1 Sam. 15.23. , which was shortly after fulfilled in David, to whom the crown was given.  
II. When a thing is foretold of one time in general, which may often come to pass: or when a Prophecy is given, which seems to aim at some one time, but the substance of it is accomplished many times: as the Prophet Esay Prophesieth of the Jews, they shall hear but not understand, see but not perceive 
g Esa. 6.9.10. . Which is daily accomplished whereresoever the Gospel is preached.  
III. When not that numerical thing comes to pass, which is foretold, but some thing like thereunto: and thus some say, the Prophet's prediction is fulfilled in this place 
h Muscul. s .  
But because it may be replied, although something Answ. 2 like unto that which is foretold come to pass, yet it cannot truly be said to be fulfilled: I will therefore give a second answer, and that is, Prophecies have many senses, as may appear by a fivefold explication of them, viz. Historical, Moral, Allegorical, Tropological, Anagogical, of which I shall speak (God enabling me) plainly else where.  
But because it may yet be replied, that this is full of danger [seeing 1 Origen, and some others have turned all Historical narrations into Allegories: and 2. because the Anabaptists do deny the very truth of the History of the Scriptures, embracing only Allegories, and excluding all Historical truths, as Ixion embraced a cloud in stead of juno] I will therefore produce Answ. 3 a third answer, which is, that one prophecy hath but one sense only, yet there may be two parts thereof: and thus Mr. Perkins answers 
i de unica rat. concionandi. . This is not so plain nor clear unto the understanding, and therefore I add a fourth answer; That certainly there is a double sense of this Answ. 4 prophecy, and that in a threefold regard.  
I. In regard of the Persons mentioned, which are 

Israel  
Christ   Therefore there must necessarily be a double sense, which may be applied to both the persons:  
II. In regard of the things spoken of, and mentioned, which are 

The Jews deliverance out of Egypt.  
Christ's calling from Egypt.    
III. In regard of the scope of the prophecy 

It speaks of Israel's deliverance out of Egypt, which is past, by way of reproach.  
It is a prophetical prediction of Christ, hereafter to be accomplished: And therefore it necessarily requires a double sense.    
Answ. 5 Some prophecies are mentioned in the Holy Scriptures, in express words; some in figurative words. First Some prophecies are mentioned in express words, and are fulfilled one of these two ways, either first semel, once, as it was foretold unto Abraham that after 400 years his posterity should enjoy deliverance, and freedom from Egypt; which prophecy was only once fulfilled: so it was foretold Eli, that upon one day his two sons Hophni and Phinehas should both be slain 
a 1 Sam. 2 34. , which was once accomplished 
b 1 Sam. 4 17. ; so it was foretold unto jeroboam, that josiah should be borne which should reign over Israel 
c 2 King. 13.1: 2. , which was once fulfilled 
d 2 King. 23.17. .  
Secondly, these prophecies which are mentioned in express words, are sometimes fulfilled saepius, oftentimes, as it was prophesied of the jews, that for their obstinacy, they should see, but not perceive, they should hear, but not understand 
e Esa. 6.8.9. : this prophecy was truly accomplished in the time of the Prophet, although it be often repeated else where 
f Matth. 13 14. & Acts 28.26. & Rom. 11.8. : so it was foretold, that the jews would draw near unto God with their lips, while their hearts were fare from him 
g Esa. 29.13. ; which was truly fulfilled in the Prophet's time, although it be repeated in the New Testament 
h Matth. 15.8 & Mark 7.6. , yea accomplished also in our days, and in all times of the Gospel, because there will be hypocrites and formal professors always in the Church.  
Some Prophecies are mentioned in the holy Scriptures in figurative words, which According to the literal sense 

Cannot be understood, and that in a double regard, sometimes 

For the impossibility and falsehood in the thing itself, as it is said, that there shall be no end of the kingdom of David, but it shall continue for ever 
i Esa. 9.7. ; which cannot literally be understood: Let the reader but diligently consider of all these places, where he may plainly see prophecies propounded, which are impossible literally to be accomplished. Esa. 11.6. and 14.28. jer. 30.9. Ezech. 34.23.24. and 37.24.25. Hosea. 3.5. Mal. 4.5. Matt. 11.14. Luke 1.17.  
For some circumstance in the Prophecy, let but the reader (though of a mean understanding) mark well the prophecies expressed in the places following, and he shall see some circumstances which hinder them from a literal interpretation. Esa. 9.6. Psal. 2.8. and 16.10. which place Saint Peter expoundes, of Christ. Acts 2.27. and so also Saint Paul. Acts 13.35.    
May be understood, but yet so, that some further thing may be drawn from those tips, which hath some analogy either in 

The things themselves, the one being a type of the other: as the Paschall Lamb, was a type of Christ: and therefore that which was said literally of the Lamb, above of it shall not be broken 
k Exod. 12 46. , was applied, and said to be accomplished in the Lamb of God 
l joh. 19.36. : so David was a type of Christ, and therefore that which he said literally of himself (expressing his affliction) they gave me gall to eat, and vinegar to drink 
m Psa. 69.21. : it is said to be fulfilled in Christ 
n joh. 19.29. : so also David saith, it was my friend that lay in my bosom: and they divided my garments 
o Psal. 22.18. , which are applied unto Christ.  
Or at least in the words: David praying against his enemies, saith, Let another take his office 
p Psa. 119.8. , which is said to be fulfilled in judas. Acts 1.20. there being some resemblance in the words: And thus Hoseahs' prophecy is fulfilled in this place; there being some analogy between the Israelites deliverance out of Egypt, and Christ's calling from thence.      
Observe. In these Prophecies, which admit of a literal sense, we must be very wary and cautelous how we convert them into Allegories: and therefore observe herein these short rules.  
First, consider the scope of the place, and mark well, what the mark is that the Holy Ghost aims at.  
Secondly, consider the circumstances of paralleled places, or Scriptures like unto that which thou desirest to understand.  
Thirdly, observe the analogy and proportion of faith; allegorise not one place to overthrow another.  
Fourthly, let us have the testimony, and the warrant of the holy Scriptures: those places that may literally be understood, but are allegorized by the Holy Ghost, we may by the warrant of Scripture also allegorise (as Gal. 4.22. etc. Agar and Sina are allegorized) but without this guide the journey is dangerous: and without the precedent of the Scripture, we must be very fearful to draw it from his true, natural, and german sense.   
Verse. 16 §. 1. VERS. 16. Then Herod when he saw that he was mocked of the Wisemen, was exceeding Sect. 1 wroth, and sent forth and slew all the children that were in Bethlehem, and in all the costs thereof, from two years old and under, according to the time, which he had diligently enquired of the Wisemen. 
When he saw that he was mocked. Quest.] It may be asked here, Why doth God elude and frustrate the cruelty of the wicked?  
I answer, First, because it is intended against Answ. 1 his children, Psal. 2.2.4.  
Secondly, the Lord doth this, because thereby Answ. 2 he would show us two things. viz.  
I. That he is faithful in all his promises, now he hath said that he will infatuate all the counsels of the wicked, therefore he will do it: and hence it comes to pass, that the wicked ever err, or fail, or are over-seen in something, as Herod here might have wrought wiselier than he did, for he might have enjoined some of his servants to have accompanied the wise men, in this quest of Christ: or he might have sent some of his actendance to have brought the infant to the court, but the Lord befools him: so Pharaoh, when he might by himself have destroyed the Israelitish children, makes use of the women who deceive him.  
II. The Lord hereby would teach us, that he is careful over his children, neither sleeping, nor slumbering, but vigilantly watching over all his, to preserve them from all their enemies.  
Object. It will here be objected, sometimes the plots of the wicked take place against the righteous, how then can it be said that God infatuates their devices?  
I answer first, if the wicked do prevail, it is by the permission of God, not by their own malice 
a Act. 3.18. & 4.28. .  
Secondly, God doth this for the greater and Answ. 2 more speedy destruction of the wicked: as Pharaoh oppressing Israel is plagued with many plagues, and at length both he and the pride, and prime of Egypt miserably drowned in the Red Sea: so Hamans' plot is likely to succeed according to his wishes against the poor Jews, but this proves only fatal and mortal to himself. The Persians get a decree against Daniel, and prosecute it home, until he was cast into the den of Lions, but thus only they wrought their own ruin. 
Dan. 6.  Pope Alex. 6. prepares poison for Cardinal Adrian, but by a mistake it was drunk by himself, and his son Caesar, which cost the Pope his life 
b Benno Card. . And thus the Lord lets the wicked for a time prevail, for their greater judgement Sect. 2 and downfall.  
§. 2. He was exceeding wroth: We have here an history of a wonderful cruelty, which is (in Quest. 1 these words) attributed to Herod's anger, from whence these questions may be propounded.  
Answ. First, de origine, from whence anger comes?  
I answer, from the Devil Ephes. 4.27. from hell. james 3.9. but meekness comes from Christ. Mat. 11.29. from above. james 3.17. and therefore is rather to be embraced.  
Quest. 2 Secondly, de natura, what is the nature of anger?  
Answ. 1 I answer first, it is void of charity, for charity is not angry 
c 1 Cor. 13.5.  and therefore all charity is extinguished, when a man is transported with anger.  
Answ. 2 Secondly, anger is carnal, it is a work of the flesh 
d Gal● 5.20.  and it argues him to be carnal, at least guilty, that will not suffer himself to be touched or crossed.  
Quest. 3 Thirdly, de effectis, what are the fruits and effects of anger.  
Answ. I answer, many & mischievous are the consequents thereof, both 

In regard of our neighbour,  
& In regard of ourselves.    
I. Mischievous are the effects of anger, in regard of our brethren: for first, it stirs up contention; anger is the bellows that kindles brawls, strifes contentions, seditions, duels, cursed speeches, blasphemies, and the like 
e Pro. 15.18. & 29.22. . Secondly, it is more heavy than a stone, yea, more ponderous than sand, not to be supported, not to be undergone 
f Prov. 27.3.4. . Thirdly, it makes us forget all the former respect we have borne our neighbours, or favours, received from them; as they of Nazareth, who admire Christ 
g Luk. 4.22. , but when they are angry with him, they would stone him 
h Luk 4.28. . Fourthly, anger will teach us causeless causes to be avenged of our brethren: as Piso who in his anger slew three soldiers, the first, because he came home without his fellow (he having given them a charge both to come together, and before such a day) the second because he came home after the day limited: and the third because he would not hang up the first, at the first bidding: And thus anger which is but a kind of frenzy and madness for the time, did teach Piso to give reasons, for this his extreme and reasonless cruelty. Fiftly, it hurries a man into most horrible cruelties, as Herod in this verse, and Cain against his brother 
i Gen. 4.5.8. , and Nabuchadnezzar against the three Children; Because his anger waxed hot against them, he caused the furnace to be heated seven times hotter than ordinary 
k Dan. 3.19 . Yea sometimes it produceth treasons, as might be proved by many examples from humane stories.  
2. Many and miserable are the effects of anger, in respect of ourselves, & that in a manifold regard, first, in regard of the mind, secondly, in regard of the calling, thirdly, in regard of the reputation, fourthly, in regard of the body, fifthly, in regard of the soul.  
The effects of anger, in regard of the mind are these, First it blinds the mind so, that it can understand nothing: as the clouds hinder us from the aspect of the sun, so anger darkens and obscures the understanding, and makes a man often with the dog to by't at the stone, that is thrown at him.  
Secondly, it hinders our prayers 
l 1 Tim. 2.8. 1 Pet, 3.7. , and therefore we should always remember, that meekness prepares a man to prayer, by humbling the heart, but anger makes the heart altogether unfit to pray.  
Thirdly, anger makes a man more prone unto many other vices; Irâ crescit fell, augmento ejus ad iram proniores sumus 
a August. , by anger the gall increases, and by the increase of the gall, a man is more prone unto anger: Vinegar being long time kept spoils the cask, so anger 
b August, s. Psal. 54. : Imo inveterata parit odium, illa festuca, haec trabs est. Old and long continued anger begets inveterate hatred, the moat thus increasing to a beam.  
4ly, The effects of anger in regard of the calling or employment, are these, it distracts a man in his affairs: when he is angry, he is unfit to buy or sell, or cast up his accounts, or write his letters, or do any thing else aright so long as he is angry: like a disordered lock which will neither lock nor unlock, without turn and wrest, and hurting either the lock or key: or like a ship in a tempest, which is carried with the waves and wind hither and thither; and is not able by all the skill of the Pilot to steer a right, steady, and direct course; or like a drunken man, who being overcome with wine, is unable to go, or stand, or speak, and unfit for any employment until the vapours of the liquor be evapourated.  
The effects of anger in regard of Reputation are two. First, it makes a man a fool, and to be esteemed foolish 
c Pro. 14. ch. 17.19. vers. & Eccles. 7.11.  Ira ab omni confilio ac ment deturbat, ut insanire videatur 
d Hier. ad Demetr.  an angry man seems for the present a frantic man, being distracted and disturbed both in his counsels and consolations: and therefore the angry man should consider, that howsoever he may please himself in his peevishness and wrath, yet by others he is judged both a fool and a mad man.  
Secondly, anger shows a man to be but base mettle, and of a dunghill disposition, it not being so incident to generous spirits: Anger rebounds from a noble mind, as a ball from the wall: the highest heaven never stoops to the clouds, and heavenly tempers eat anger which is of an earthly nature, as we shown before, quest. 2. on the contrary, he that is slow to anger, is better than he that takes a City 
e Pro. 16.32. , and therefore if a man did but respect his own reputation, he would avoid anger.  
The effects of anger in regard of the body are two. First, it oppresseth the body, and hurts both the agent and patiented, him that is angry, and with whom he is angry, but it more perniciously hurts him that is angry, than the other, because it comes from the mind of the one and from within, but reflects only outwardly upon the other: yea, experience shows that anger often brings men to Fevers and dangerous sicknesses, as is to the life portrayed by a great historian and general scholar 
f Guevara, familiar Epist. fol. 114. 115. .  
Secondly, it weakens and enfeebles the body, making it thereby daily more and more infirm, and consequently the life to be the less comfortable, and the more short; anger being like worldly sorrow wihch causeth death 
g 2 Cor. 7.10. , and therefore a man (at the least) should take pity of himself and his own life, in not giving way to wrath.  
Anger doth easily subdue a man's self to the craft of his enemies, for by provoking him unto anger, they can lead him whether they will: for an angry man is easily incensed, and once incensed, he is easily ensnared, being quickly entrapped in his talk, he as then not being compos mentis, in his right wits.  
The effects of anger in regard of the Soul are these, First, it displeaseth God 
h jam. 1.20.  but meekness is much valued by him 
i 1 Pet. 3.4 , and therefore Fathers are forbidden to be angry with their children 
k Ephes. 6.4. & Col. 3.21. , and Masters with their servants (Ephes. 6.9. Philem. 16.) and therefore do not displease God, when thou mayest please him, but remember, that howsoever anger may please thy distempered temper, yet it doth not please God, and therefore ought carefully to be eschewed.  
Secondly, it provokes the anger of God 
l Pro. 19.19. Matth. 5.22. , who is incensed unto wrath against the angry man, because he is not in charity; the nature of anger, being to be void of charity as I shown before: and therefore remember, he that is angry with his brother, God will be angry with him.  
§. 3. And slew all the children that were in Sect. 3 Bethlehem.] Herod seeing himself to be mocked of the Wisemen, converts his craft into cruelty, and that extraordinary.  
It may here be asked, what manner of cruelty Quest. 1 was this of Herod's?  
I answer, there is a threefold cruelty, viz. First, Answ. of punishment; Secondly, of law; Thirdly, of blood.  
First, there is crudelitas paenae, a Cruelty of Punishment towards inferiors; certainly Correction is commended and commanded 
m Pro. 23.13.14. , and therefore they are to blame, who blame the Magistrates correction, because he is not to hold the sword for nought: but here three rules may be given to Magistrates, for the avoiding of their cruelty of punishment.  
First, let it be magnâ causâ, punish not but for a weighty cause: here is a vulgar error to be reform, damages are always thought heavy and worthy of punishment, but sins are thought light (as blasphemy, lying, swearing, fornication, drunkenness, and the like) and scarce deserving correction.  
Secondly, when the cause is weighty, and truly worthy of correction, yet parcâ manu, punish with a gentle and sparing hand: parvuns supplicium satis est patri 
n Seneca. , a little correction sufficeth a father to give, and Superiors are Fathers; Magistrates must punish as the Lord punishes, not for revenge against the person, but for the amendment of the offender: This rule needs not be enlarged, because for the most part Magistrates offend more by remissness, and too much lenity, then by too great severity.  
Thirdly, if the cause be weighty that justice exacts a severe punishment, and that correction be laid on with a heavy hand, yet amante cord, let it be inflicted with a pitiful, and commiserating heart, not as an enemy, or tyrant, who punisheth with anger, hatred, and delight, but as a mother, with tears.  
Secondly, there is crudelitas legis a cruelty of the law, this consists in suits, and contentions, wherein the most part of men are too faulty: going to law one with another for every trifle. In going to law we should observe the same rules, that before are prescribed to Magistrates in giving correction. First, magnâ causâ, men should not sue one another but in case of urgent necessity, or great wrongs, not for every cause, and petty wrong, as now adays men ordinarily do. Secondly, when there is just cause of suits, yet they must be parcâ manu, not with the utmost extremity, for summum jus, summa injuria, to prosecute men to the utmost as far as law will extend is seldom or never lawful. Thirdly, though suits in law be great, and concern thy livelihood, yea thy life, yet they should be in charitate, prosecuted in love, which is very hard to be done.  
Thirdly, there is crudelitas sanguinis, a cruelty of blood, when men seek the precious lives one of another; and that either first, rashly, and in the heat of blood, occasioned sometimes by playing, sometimes by drinking, sometimes through whoring, sometimes by the lie given, or some distasteful words. Or Secondly more deliberately, and in cold blood, and that either I. privately by duels, (which is thought a part of fortitude, for a man to murder his brother by the law of a Duel, a devilish law, that doth either teach or allow men, to shed the blood of a Christian, and so deface Christ's image) or II. publicly, and that by edicts, as Herod in this verse, and other (like him) bloody Sect. 4 tyrants in the times of Persecutions. Observe.  
§. 4. Of two years old and under.] We may observe hence Herod's arrogant folly. First, Christ was expected by the jews and Samaritans 
a joh. 4.25. . Secondly, he was foretold of by the Prophets. Thirdly, his coming is now revealed, and declared. Fourthly, It is by the Star and the Wisemen confirmed: yet notwithstanding all these, Herod hopes to meet with him, and kill him, either by Fraud or Force. If the oracle by Herod be 

Believed, why doth he oppose himself?  
Not believed, why doth he slay so many innocents'?   For Herod might thus have reasoned with himself: If it be true that Christ the Messiah and heavenly King of the jews, that hath been so long since promised and expected, be now come, it is in vain for me to strive with him, because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God, and I can expect no other event, then that which the Giants had, who warred against heaven, their arrows returning upon their own heads. On the contrary, If there be no such thing, but that this is a mere fiction, like many other of their rabbinical conceits, why should I then either trouble myself, or trouble Israel, in murdering so many sweet innocent babes. Thus (I say) Herod might have thought, and deliberated within himself, but he doth not: True it is that he thinks, the prophecies concerning Christ to be true, that he must come, and believes also the report that he is come; yet hopes to dash all their hopes, and to falsify all these divine truths, by prevailing against Christ. Teaching us that wicked men most wickedly imagine, that they can prevail against God: as Pharaoh said, who is the Lord, that I should obey him, I know him not, neither will I at his command let Israel go 
b Exod. 5.2 , as if he would say; maugre all his power, I will still keep them: so in divers other plain places, we may see this truth confirmed 
c 2 Ring. 18.34. & 19.10. Dan. 3.15. & jer. 43.2. . This arrogant branch, that thus thinks to top the heavens, sprouts from these three roots: First from those desires which are too importunate and boundless, unde habeat, quarit nemo, sed oportet habere: when men have not learned to want, nor to bridle their ambition, but are infected with the itch of honour, than they run on in a violent course, to obtain their desires, either by right or wrong: thus hoping in despite of God (as Pope julius said) to obtain and effect their purposes. This was Herod's fault, who being blinded with ambition, and desire of reigning, hoped by his craft and policy to cut Christ short.  
Secondly, this hope, that wicked men have to prevail against Christ, ariseth from the confidence, they have in their own power and strength: wicked great men think nothing hard for them to do, and therefore dare wage open battle against God's religion, and his children. Thus doth Herod; and, because none dare gainsay him, he hopes to prevail. This hope arises from forgetfulness, they remember not oftentimes the hand of the Lord, but look upon things as merely ordered and governed by second causes 
d james 4.15. , they consider not the eye of the Lord, that sees all, nor the hand of the Lord that sways all; or they presume, God will take no notice of them; or they dare violate the truth, and yet hope to escape punishment, as Adam and Evah eat the apple, and yet hoped they should not die, although God had positively without any If or and (for that peradventure 
e Gen. 3.3.  was of Evahs' adding) affirmed the contrary 
f Gen. 2.17. ; and thus doth Herod hope to prevail against Christ, although God himself had most plainly said the contrary 
g Psal. 2. . And therefore every one should learn 1. to restrain his bottomless desires, and be content with whatsoever estate or condition the Lord shall call him unto, or settle him in. 2. Every one must remember, that he can do nothing of himself, because in God we live, and move, and have our being 
a Act. 17.28. , yea because preferment comes neither from the East, nor from the West, but from the Lord, and therefore when we endeavour against the will of God, we do but strive against the stream. 3. All must learn, not to forget either the eye, or hand, or power, or truth of God; but remember all things are ordered by a divine hand of providence, and therefore let us not put forth our hands to use any wicked or unlawful means, either for the procuring of any blessing, or the preventing of any evil: for in doing so, we prove ourselves to be like wicked Herod, that thinks he can prevail against Christ, the only begotten son of God.   
VERRS. 17. Then was fulfilled that, Verse. 17 which was spoken by jeremiah the Prophet, saying. 
Then was fulfilled,] We see here how careful the Lord is, that every word of his should be Quest. 1 fulfilled: whence First it may be asked, shall every word of God whether promises or threaten be accomplished?  
Certes it shall, Esa. 55.11. Answ. my word (saith the Lord) shall be fulfilled, and not one jot or jota thereof shall perish 
b Matth. 5.18. : for if the Lord speak it, he will also do it. 1 Pet. 1.24.  
Secondly, Why shall every word of God be Quest. 2 fulfilled? why is the Lord so careful to bring to pass whatsoever he hath spoken?  
I answer, First, because God is truth itself. Answ. 1 john 14.6. and the truth of the word doth depend upon the truth of God; and therefore the Lord will fulfil whatsoever he hath spoken, lest an aspersion of falsehood should be cast in his face  
Secondly, because God is infinite in knowledge, he knows from the beginning, what shall Answ. 2 be for ever, and cannot be deceived 
c Gal. 6.7. , and hence it is, that the Prophets do so often speak of things which are to come, as though they were present, yea sometimes as though they were bypast. I. Sometimes they speak of things, which shall not be for many years after, as though they were already present, as 
d Mal. 3.1. & Mark. 1.2.  the Prophet from the Lord saith concerning john Baptist, Behold I send my messenger, who shall prepare the way. II. Sometimes they speak of things, that are to come divers hundred y●●res after, as though they were already past; as it is said of Christ 
e Esa. 9.6. , for unto us a child is borne, and unto us a son is given; as though he were then already borne and given: Now the reasons of their thus delivering ther-prophecies, was because they were as sure of th● event and accomplishment of that, which by them from the Lord had been spoken, as though it were already present or past.  
Thirdly, because God is omnipotent, able to effect whatsoever he hath promised or threatened; Answ. 3 by his word at first all things were made, yea so powerful is the voice of God, that it never returns in vain 
f Esa. 55.11. . If the Lord should not accomplish, what he either promises or threatens, men would believe that he were not able to do it, and therefore being jealous of his honour, he is careful to fulfil whatsoever he hath spoken.  
Fourthly, God will fulfil every word of his, Answ. 4 because he is constant and immutable 
g jam. 1.17. : for 1. he is never disturbed with affection, nor transported by passion, he doth all things upon mature deliberation, with infinite wisdom, and most calm affection. 2 His will is never changed, he is to day and to morrow, and for ever the same, and therefore he certainly fulfilles whatsoever he speaks.  
To sum up all this whole question in few words; If the Lord did not fulfil or perform what he promises, and threatens, it were for some of these causes: either first, because he is not true, or not a God of his word: Or secondly, because he knew not, what would come to pass, some thing thwarting or crossing him, which he did not foresee nor know: Or thirdly, because he is not able to perform what he hath spoken: Or fourthly, because he is mutable, and of another mind to day, than he was yesterday: Now all these are blasphemously derogatory from the Majesty of the Almighty, and therefore least men should thus conceit of him, he fulfils all his prophecies and predictions, that they may see and know, that he is infinite in truth, power, knowledge, and also immutable.  
Against this it will be objected, God threatens all sinners, that none of them shall escape, but Object. 1 every one shall perish 
h Psal. 9.17. , the sinner shall be cast into hell; that is, every sinner; an indefinite proposition being equipollent to an universal, and yet many Publicans and Harlots have come unto heaven, how then is every word fulfilled?  
I answer first, all the threaten of God are conditional, and therefore if the condition required be fulfilled, than they shall not come to Answ. 1 to pass, but if the condition be not accomplished, than they shall certainly perish that are threatened 
i Ezech. 18.22.26. .  
Secondly, threaten sometimes have a double sense; first, Literal, and this sense is always Answ. 2 conditional. Secondly, Allegorical, and this sense is always true: as for example, jonah goes through Niniveh, and cries, yet 40 days and this city shall be destroyed 
k jonah 3 4. : the literal sense of which commination was conditional, that is, if Niniveh repent her not, then within 40 days after this denunciation she should be destroyed: but they repent, and are therefore spared. The Allegorical sense of this Prophecy was true, because about some 40 years after this (they returning unto their former wickedness) the city was overcome and destroyed.  
Thirdly, it is most certain, that all sinners shall be cast into hell, but not all that are or have Answ. 3 been sinners (for then none shall be saved) but only those that continue in their sins, and will neither by mercies nor judgements, promises nor threaten, be weaned from them, but qualis vita, finis ita, as they have lived in sin, so they die in iniquity without true and unfeigned repentance. And thus all the threaten of God rightly understood shall be fulfilled.  
It may be objected again, God threatens to bring many temporal plagues and calamities Object. 2 upon the wicked in this life, and yet we see none flourish so much, nor abound with wealth as they do. 
a Psa. 73.   
I answer first, certainly God spares wicked Answ. 1 men a long time, rarely punishing any speedily: si quoties peccant homines, sua fulmina mittat juppiter, for if he were as ready to punish, as men to offend, who could escape: and therefore he forbears a long time for these two causes. I. That thereby he may lead sinners to repentance 
b Rom. 2.5. . And II. That he may glorify his long suffering and patience, according to his own proclamation of himself 
c Exod. 34 6. . He spared the old world after he took notice of their impieties, 120. years 
d Gen. 6.3. , which is called the great long suffering of God 
e 1 Pet. 3.20. .  
Secondly, though God spare wicked men long, Answ. 2 yet he will not spare them always; for at length he will awake as a giant refreshed with wine, and smite his enemies 
f Psa. 78.65. . Pharaoh was ten times admonished, but at length utterly overthrown: God expects until their sins come unto maturity, and then punishes.  
Thirdly, though these general threaten are Answ. 3 universal, that is, although God threatens in general all wicked men, with many temporal judgements, yet he doth not always inflict them upon every particular offender, neither dealeth the Lord alike with all wicked men in outward things, because he would have us know that neither love nor hatred can be known by these Answ. 4 external things.  
Fourthly, God denounceth divers and sundry judgements against all wicked men, that all might Answ. 4 learn to fear, and none think himself secure, or safe: God threatens all, and punisheth some even in this life, that every particular man might look unto himself: Tunc tua res agitur, paries cum proximus ardet, when the Lord threatens all, and corrects one wicked man, he would have every one to remember that they have deserved to be thus punished, and that the threaten of God are denounced against them, as well as others, and therefore they had need to fear, need to beware, need to look about them, need to prevent the storm that is coming, need to kiss the son before he grow angry with them, and so they perish by his just wrath 
g Psa. 2.11 .  
And this is one of the chief ends of God's temporal menaces, to make all men fearful to offend him, and careful to please him: and therefore every threatening according to th●●o● Ghosts meaning shall be accomplished in God's appointed time.  
Object. 3 It will be objected again, God hath made many gracious promises unto the righteous, that they shall lack no temporal blessing that is good 
h Psa. 34.10. & 37.25. , that they shall be protected from all temporal evils 
i Psa. 91.10.11. , Righteousness having a promise, both of this life, & of the life to come 
k 1 Tim. 4.8.  and yet notwithstanding all these, we see that for the most part they are under the cross, and miserable calamities 
l 1 Cor. 4.11, etc. .  
Answ. 1 I answer first, certainly affliction is the portion of God's Children, Hebr. 12.7, 8. the crown of thorn being seldom off their heads.  
Answ. 2 Secondly, the time will come, when they shall be crowned with a crown of Glory 
m Rom. 8.17. , and that reward shall abundantly recompense all their afflictions 
n Rom. 8.18. &. 1 Cor 4.17 .  
Thirdly, in the mean time, they shall not be left destitute. 2. Cor. 4.4. but shall be helped one Answ. 3 of these three ways, either I. Re, delivered from their affliction, as jobs adversity was turned into prosperity yea, greater than ever he had before: so Daniel was pulled out of the Lion's den, and the three Children out of the fire, and raised unto honours. Or II. Consilio, God will afford unto them prudence and patience in their affliction, he will strengthen and support them to undergo whatsoever he lays upon them, & it is all one thing whether the burden be taken away from the shoulders, or the shoulders strengthened without any harm to undergo and bear the burden. Or III. Solamine, God will afford unto them internal comfort and peace of conscience, and joy in their sufferings 
o Rom. 8.37. . And thus the Lord doth perform his promises unto his children, either by delivering them from dangers, or relieving their wants, or strengthening them by his grace to undergo his hand, or by the internal comforts of the holy Spirit.   
Verse. 18 §. 1. VERS. 18. In Rama was a voice heard, mourning Sect. 1 and weeping, and great lamentation, Rachel weeping for her children, and would not be comforted, because they were not. 
It may here be asked where Rama was? Quest.  
I answer first there was Ramathaijm in mount Answ. 1 Ephraim, as may be seen 1 Sam. 1.1. and judg. 4.5.  
Secondly, there was Ramah in Nephthali, josh. Answ. 2 19.36.  
Thirdly, there was Rama in Benjamin, josh. 18.25. Answ. 3 judg. 19.13.  
Fourthly, hence some will not have Rama Answ. 4 here taken for the name of a City, but according to the interpretation of the word Ramah, do expound these words in this manner, in Rama, that is in excelsis on high was a voice heard.  
But Fiftly, Rama is here to be taken for that Answ. 5 Ramah which was in Benjamin, and near unto Bethlehem.  
§. 2. Rachel weeping 〈◊〉 her children.] Sect. 2]  
Who is meant here by Rachel? Quest. Or what was this Rachel?  
I answer first, Rachel was one beloved of God, Answ. 1 yet she was afflicted; teaching us that the best are subject to affliction.  
Secondly, but Rachel was now dead, and therefore Answ. 2 the Prophet uses a Prosopopeia. (See D. Mayer upon this verse) Teaching us that in the study of divine things, Observe. there is a great use of figures, and humane learning: the Scriptures have figures, yea fables (as shall be else where showed) therefore there is need of humane literature, for the true understanding thereof: Arts are handmaids unto divinitiy, & he will scarce ever prove a good Theologue that is deprived of these attendants: I. The knowledge of the original tongues are needful, that so we may draw the water of truth from the very fountains. II. Philosophy expounds. III. Logic confirms. iv Rhetoric persuades: and therefore the best divines do teach Rhetorical places, as Hyperius, Erasmus, Melancthon, Perkins, and divers others: but of this more largely else where.   
§. 1. VERS. 19 
Verse. 19  And when Herod was dead behold an Angel of the Lord appeareth unto joseph Sect. 1 in Egypt in a dream. 
It may here be doubted, Quest. whether Herod died a natural death, or if he went out of the world (after so many bloody cruelties) without some remarkable judgement? It should seem he did, because the Scripture makes no mention of any thing, but that only he died, neither expressing when nor how.  
I answer first, that he died about two years Answ. 1 after.  
Secondly, as his life was short (after this unheard Answ. 2 of cruelty) so it was miserable 
a joseph. lib. 2. de Bell. jud. cap. 22.  as may appear by this description of it: He first was stricken with an extreme burning heat within, which so fast consumed his meat, that he had continually a most greedy desire to feed, but could never be satisfied; his entrails rotten in his body, he was tormented with most cruel pangs in his genitals, and his feet were greatly swollen. To all this was added a putrifying of his privy parts crawling with worms, and a most horrible stinch proceeded from him: in which miserable loathsome case he continued some weeks and then died.  
Sect. 2 §. 2. This verse may be allegorized thus: Herod is sin, and as long as he lives and reigns, Christ doth absent himself, and will not come unto his people: Herod must die before Christ will return: sin must be mortified before Christ will come unto the soul: whence it may be questioned.  
Quest. Why is there no participation of Christ before mortification?  
I answer first, because the Holy Spirit will not come into a polluted vessel, God and Mammon Answ. 1 cannot dwell together 
b Matth. 6.24. , one Temple cannot hold the Ark and Dagon. 1 Sam. Non bene conveniunt, nec in una sede morantur, sin and grace, Satan, and Christ will never be immates, or cohabitants in one, and the same heart, at one and the same time; and therefore sin must be expulsed, before Christ will be entertained.  
Answ. 2 Secondly, to die, and to live are contraries: as the Apostle St Paul saith, how can he that is dead in sin live therein 
c Rom. 6.2 ? A man cannot be alive and dead at one instant, in one sense: and therefore we cannot partake the spiritual life of grace and Christ, until sin die 
d 1 Cor. 15  Christ will rather continue an exul in Egypt, then come into Israel so long as this Herod (sin) is alive; and therefore if we desire the fruition, and possession of Christ in the soul, we must labour to fight against 
e 1 Pet. 2.11.  & to mortify 
f Col. 3.5.  all carnal affections in us, putting off this old garment of sin, and casting it from us, that so we may be clothed with that new man Christ Jesus 
g Rom. 13 12.13.14. .   
Verse. 20 §. 1. VERS. 20. Saying, arise, and take the babe, Sect. 1 and his mother, and go into the land of Israel: for they are dead, which sought the babes life. 
Quest. It may be demanded, What was the end of Christ's flying into Egypt, and returning from thence?  
Answ. 1 I answer first, this was done, that in the beginning of Christ's nonage, he might show that he was borne to undergo many temporal miseries.  
Secondly, that in regard of that estate of humanity, Answ. 2 which he had undertaken, he might as a man have a care of his life, in foreseeing and preventing all dangers, that may ensue.  
Thirdly, this was done, that Christ hereby Answ. 3 might show, that it was he alone, that was appointed by God to bring us out of spiritual Egypt into the promised land of eternal rest.  
Sect. 2 §. 2. And go into the land of Jsrael.  
Quest. It may be asked, why must joseph return with Christ into Israel?  
Answ. 1 I answer first, that he might be educated, and brought up amongst his own people: 
Observa.  where was the law of God, and the true Church of God; teaching us, that parents should be very careful of the pious education of their children, that they may have both good instruction, and discipline, and also good example? Now there is a threefold good education, the I. Learned, this is good for those that are able, to allow unto their children, some learning, that they may be the more capable of religion. The II. Is sober, to teach them humanity, and humility towards all, and sobriety and temperance in themselves. The III. Pious and holy, and this is required (as well as the former) of all parents, to endeavour by Catechising, instructing, and godly example to educate their children, in the fear and nurture of the Lord.  
Secondly, this was done also that it might be Answ. 2 known, that Christ was an Israelite, lest otherwise he should have been called an Egyptian.  
Thirdly, this was done for josephs' and Mary's Answ. 3 sake, that they might be no longer afflicted, then was necessary, God not suffering his to be afflicted, save only for a moment.  
§. 3. Because they are dead, who sought the babes life. Sect. 3  
Here it may be demanded, who were they Quest. 1 that sought the child's life, and now are dead?  
First, Hierome thinks it was the Pharisees Answ. 1 and Sanhedrin 
a Hiero. 1. , and he is moved to this opinion for these reasons, I. Because it is spoken in the plural number, mortui, not mortuus, they are dead, not he is dead. II. Because they were troubled, as well as Herod, vers. 3. and (as Hierome thinks) consulted also with Herod against Christ. III. Because they were slain by Herod, as we shown before, vers. 3. Some 
b Gualt ●  deny S. Hieromes second reason, affirming that the Parisees did neither lie in wait for the life of Christ, nor consult to kill him.  
Secondly, this is certain, from this verse, Answ. 2 that whosoever they were, that sought the child's life, were by death removed out of the way: Teaching us, Observe. that whosoever opposeth himself against Christ, shall be destroyed; Christ is now at the right hand of the Father, in power & glory 
c Phil. 1.8.9. , and therefore they that spurn at him, do but kick against the pricks. Hence a question may be propounded.  
Who are they that oppose themselves against Quest. 2 Christ? I answer, those that persecute him, 1. Answ. in his Person, 2. in his Power, 3. in his Preaching: all such being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sighters against Christ, and which shall never go unpunished 
d Matth. 21.44. & Act. 3.23. .  
First, in Persona, they oppose Christ that persecute him in his person: the person of Christ taken largely, consists of an Head, and a Body, and therefore they are opposers of Christ, that I. persecute him in Capite, that blaspheme Christ, or refuse to be subject unto him (as many do in all places, where Christ is preached) or directly oppose Christ himself, as Herod did here, and the jews afterwards, when they persecuted him, and crucified him: all these sin against their own heads, this their opposition being treason in the highest degree. II. They are opposers of Christ in his person, that persecute him in membris, in his body; that is, they that persecute the true professors of the Gospel of Christ, or the children of God.  
Secondly, they oppose Christ, that persecute him in potestate, in his power, as, I. traitors do, that imagine and practise evil against Kings, the Lords Vice-gerents, as the Pope doth, that sometimes opposeth Kings, sometimes deposeth Kings, sometimes interdicteth and excommunicateth Kings, sometimes freeeth their subjects from the oath of allegiance, & either by secret policy, or open power, laboureth to murder those Protestant Princes, that will not be subject to his Antichristian power; yet this should no whit dismay any of the Lords Vicegerents, upon earth: for although they be crafty, fraudulent, malicious, cruel, and bloody, yet they need not fear them, because they oppose themselves against Christ, in opposing themselves against Christian Kings; and they shall not prevail against them, God having promised to protect his Viceroys, who are defenders of the true faith, and hath graciously performed his promise to our late dread Sovereigns of famous and blessed memory, King james, and Queen Elizabeth, against whom, none of the plots or practices of the Jesuits, or Seminaries (seedsmen of mischief) ever took effect. These, I say, are opposers of Christ, and therefore shall be destroyed 
e Psa: 2.4.5.6. : yea, many are the examples that might be produced of God's heavy judgements inflicted upon those that have opposed Protestant Princes; but I refer the Reader to Doctor Beard his Theatre of God's Judgements 
f sol. 541: .  
II. There are others that oppose Christ in his Power, besides Papists, and those are Anabaptists, who deny obedience unto all Christian Magistrates: and although the Apostle positively saith, that they are ordained of God 
g Rom. 13 1.2. , yet these Separatists do deny all superiority and Magistracy, amongst Christian people, as shall be showed more largely elsewhere.  
Thirdly, they are opposers of Christ, that persecute, or oppose him in Praedicatione, in his preaching; and that either, I. By the patronage of sin, or sinners, many delight to support and uphold wicked men in their wickedness; but such must remember, that herein they oppose Christ, which opposition will bring destruction at last. Or, II. by an obstinacy in sin, transgressing with an high hand, and will not be reclaimed by the 
h Ephes. 4.19.  preaching of the word: some will sinne, let the preacher say what he will, stat pro ratione voluntas, their own will shall be their law, not the will of God published by the Minister: some would leave some sins, if Christ did not forbid them: that is, because the preacher reprehends them, therefore they will not amend, to vex him. Or, III. Those that hate the preachers of the Gospel, and endeavour that all preaching were left. These must beware, because this is a direct opposition of Christ, as appears most clearly by this one example: Paul breathes out threaten against the Disciples of the Lord, persecuting and prosecuting them to the uttermost of his power 
i Act. 9.1.2. , to whom Christ from heaven calls, Oh Saul, why persecutest thou me 
a Act. 9.4. , and forewarns him of it, as a Scylla, that will suddenly dash him to pieces 
b Vers. 5. . And therefore all these must take heed of Herod's sin, (in opposing themselves unto Christ) lest that Herod's punishment (mentioned before, vers. 19) be their portion: for none are stronger than Christ 
c 1. Cor. 10.22. , none are able to prevail one ●ot-against him; but he is able to throw both the bodies and souls of all those into everlasting burn, that, like Herod, set themselves against him, either in his person, or in his power, or in his preaching.  
§. 4. Return, for they are dead that sought the Sect. 4 babes life.] We may observe here, that as soon as ever they are dead, which sought the child's life, joseph was called back again: the cause of his going into Egypt, was the preservation of Christ, and as soon as this storm was blown over, and this danger past, he is reduced, and brought bacl again. Hence it may be asked,  
Why doth the Lord remove the affliction from his children, Quest. as soon as the danger is removed?  
I answer, First, because his mercy is infinite, Answ. 1 immense, and unspeakable towards his children, Psal. 103.8.9.11.12.  
Secondly, he doth not afflict his children Answ. 2 willingly, but by a certain coaction: Gangrenes are necessarily to be corroded, or cured by corrosives, but as soon as the dead flesh is eaten out, the Chirurgeon changeth his plaster: so affliction is sometimes necessary, to wean us from sin; and when we are so weaned, than the Lord turns our mourning into mirth.  
Thirdly, because the Lord's end in the affliction Answ. 3 of his children, is the prevention of some danger; which once being prevented, the Lord returns again unto them in mercy. And thus the Lord doth with Christ, and joseph, and Mary in this verse: when their enemies are dead, than they are called home again.   
§. 1. VERS. 22. Verse. 22 But when he heard that Archelaus did reign in judea, in the room of his father Sect. 1 Herod, he was afraid to go thither, notwithstanding being warned of God in a dreams, he turned aside into the parts of Galilee. 
It may here first be questioned. Why joseph went into Galilee, and Nazareth? Quest. 1  
I answer, First, because Herod Antipas was Answ. 1 a man of a meeker spirit, and less cruel than Archelaus, as may thus appear, I. This Herod hears john Baptist preach, Mark. 6.20. etc. II. Unwillingly he slays him, vers 26. and III. His respect unto those that sat with him, vers. 26. shows that he was of a soft temper, non possum adversari meis 
d Terent. .  
Secondly. the King of the Jews was not expected Answ. 2 from Galilee, and therefore joseph goes thither, as the safer place.  
Thirdly, it is very probable, that the Lord did Answ. 3 advise him whither to go, as well as forewarn him of not going into Judea.  
Hence further it may be asked, Why Quest. 2 doth the Lord command joseph this?  
I answer, First, because Galilee was the safer Answ. 1 place, as is aforesaid: Teaching us, Observe. that God will securely, and safely provide for his children, and that for these two causes, I. Because God loves them, and always cares for them, yea, ordained the whole world for their good 
e Rom. 8.28. . II. Because he is infinite in wisdom, and only knows what is truly profitable for them.  
Answ. 2 Secondly, the Lord could have preserved them from Archelaus, but he doth this for our Observe. 2 instruction. Teaching joseph, and all the Godly hereby to use the means, and then refer the success unto God: as joah did. 2 Sam. 10.10.11. and as Hezekiah did. 2. Chron. 32.34. and Nehem. 4.9.  
Object. But against this it may objected. The decrees of God are sure, the end is appointed, and therefore vain is all the means that men can use.  
I answer first, If we must not use the means Answ. 1 where there is a decree, than we must neither eat nor apparel ourselves, nor sow seed or the like: because God hath decreed whether there shall be plenty or scarcity, whether thou shalt have health or sickness, poverty or riches, yea how long thou shalt live 
f job. 7.1. .  
Answ. 2 Secondly, the means are ordained of God for our good and relief, and are blessed by him to that end, and therefore not to be neglected. I. Sometimes God ordains and blesseth internal means, as prayer unto him: thus when Moses prayed, Israel prevailed, but when he ceased praying then Amalek gets the upper hand 
g Exo. 17.11. : so Elisha promiseth (from the Lord) unto Ahab rain, but obtains it not without prayer 
h 1 king. 18.42 . II. Sometimes the Lord ordains and blesseth external means also; and hence the Prophets of God used the means, when they could have wrought miracles; thus Elisha useth salt, 2 King. 2.10. and meal (4. 41.) and wood, (6. 6.) yea Christ makes clay, (john 9.6.) and the Angel's comfort Christ 
i Luk. 22.43. . And all this was to show us, that in all our necessities, both external and internal, corporal and spiritual, we must use those means which the Lord hath ordained in his word, for our ease, help and secure.  
Sect. 2 §. 2. He turned aside into Galilee.] In Galilee, Observe. 1 two things may be observed, the First is Infamy and contempt, the jews held it an infamous, or at least a base place; and therefore they say, no Prophet ariseth out of Galilee 
a joh. 7.52.  And Nathaneel thinks it strange 
b Joh. 1.46.  that any good thing should come out of Nazareth. So julian the Apostate when he warring against the Persians, was mortally wounded with a dart from heaven, cried out (his breath being ready to expire with that black and blasphemous mouth, vicisti Galilaee, oh Galilean (calling Christ so in disdain and contempt, as a word of disgrace) thou hast now prevailed and got the mastery over me: yet notwithstanding this, Christ disdains not to dwell in Galilee, and that for these causes. 1 Because he refused nothing for our sakes: for us he humbled himself, taking upon him the form of a servant 
c Phil. 2.7. , yea came into the world that he might serve 
d Matth. 20.28. , and refused not that servile office, to wash his Apostles feet 
e joh. 13.9 . Observe. 2 2. Because he contemned all worldly glory, and therefore goes into obscure Galilee, which was of small note, or account in regard of the cities of judea.  
Secondly, the second thing observable in Galilee, is Profaneness: for as it was a base and contemptible place, so (which is worse) it was held a wicked, profane, and irreligious place: hence it is called Galilee of the Gentiles 
f Matth. 4.15. , that is frequentissima Gentibus 
g junius s.  being situated near unto Tyre and Sidon, and frequented continually by the Gentiles, & abounding with them: and hence (as is conjectured) it was that Solomon gave unto Hiram 20 cities in Galilee 
h 1. King. 9.11.  & Galilee being thus peopled with Gentiles was just like unto Israel, where the Syrians dwelled 
i 2 King. 17.24. , so Tetrachia ah Ethnarchia separatur (saith josephus) the Tetrachie of Galilee was separated from from the Principality of the jews, as is plain by the Evangelist 
l Luk. 3.1. . Yea it is evident, that the Gentiles first did inhabit those cities, because after that Hiram had restored those cities to Solomon, he repaired them and then caused the jews to inhabit them 
m 2 Chro. 8.2. , and yet notwithstanding all this Christ dwells in Galilee.  
Hence no small question will arise: Quest. Is it lawful to cohabite or dwell with infidels?  
I answer it is, Lot dwells in Sodom, Answ. David in Gath, joseph with Pharaoh, jeremy in Babylon.  
Against this it will be objected: Object. This is directly forbidden most plainly by many several scriptures, as Esa. 52.11. 2 Cor. 6.17. Revel. 18.4. Ephes. 4.11. David complains that he is constrained to abide amongst them, Psal. 120. verse 6. so also Deut. 7.2. and Exod. 23.33. and 34.12. In which places we are commanded to come out from infidels, to separate ourselves from them, and the like phrases, and therefore it is not lawful: The Argument syllogistically is this, That which is prohibited by God is unlawful, but cohabitation or conversation with infidels is prohibited by God, and therefore is not lawful.  
I answer here to the Minor or second proposition, Answ. our conversing or abiding with infidels is threefold. 1. Of consent, when a man living amongst them, learns their manners: as Solomon, with Pharaohs daughter 
n 1 King. 11.4. ; this is dangerous and forbidden, and is the meaning of all the places objected, that we must take heed of learning the vices and wicked customs of unbelievers.  
2. Of necessity, & thus Lot, David, jacob, joseph, were by a kind of enforcing necessity urged and compelled to dwell with with heathens: and this is tolerated and allowed; whether first it be absolute for life, necessity thereunto constraining: or secondly, whether it be respective, only for a time, in regard of our present, pious, and lawful calling, as our Factors amongst the Turks.  
3. Of Office, as a Physician, and thus Christ dwells among the Galileans 
o Esa. ●2. 1 . Thus Christ eats with Publicans 
p Matth. 9.12. Luk. 7.14. , and this conversing with infidels is commended; but here two cautions are to be observed. First consider what calling thou hast to do it, for it is dangerous adventuring without a calling, and little better than presumption: Christ was not only sent to the lost sheep of Israel, but also to be a corner stone, to join jews and Gentiles in one in him 
q Col. 3.11. , and therefore he had a warrant from God and a particular calling to do this.  
Secondly, consider thine own strength, lest in stead of converting of them, thou be perverted by them: they had need of strong men in grace, that undertake to cure the wicked, lest that themselves be seduced: Thus Christ was a lamb without spot, in him was no sin found, and therefore having a calling he might safely dwell, and converse, and eat with sinners.   
Verse. 23 §. VERS. 23. And he came and dwelled in a city Sect. 1 called Nazareth, that it might be fulfilled which was spoken by the Prophet: he shall be called a Nazarene. 
Quest. It is here doubted, where is this written, in what book, by what Prophet?  
Answ. 1 To this first some answer, 
a Chrysost. Theophil. Muscul.  that the book is lost, wherein this Prophecy was contained; because many sentences are recited in the New Testament, which are not where extant in the Old: and this came (as they think) through the envy and malice of the jews: but this reason seems weak; for if any such books were in the Apostles time, and were by them received as the divine and infallible oracles of God, it is not likely, that now they are lost, they being neither envious nor negligent: but of this we have spoken in the fifteenth verse.  
Answ. 2 Others answer 
b junius s , that Christ is here said to have been thus spoken of by the Prophets, He shall be call a Nazarite, because he is by them set forth by the name Netzer, a branch, which appellation howsoever it was not understood any otherwise, but as setting forth a branch coming out of a Kingly stock, yet mystically withal is intimated thereby, in what place he should be brought up. Others to this purpose 
c Weemse Christ. Synag. f. 49.  read this verse thus, he shall be called a Netzerit, not a Nazarit, because he is called Netzer 
d Zach. 6.12. , a branch; the Evangelist thus expounding the Prophet in sense, though not in words, because Christ was not a Nazarit: and thus this author would interpret Saint Matthewes words, he shall be called a flower, or a branch. Thus (I say) these think, that Christ's name was not Nazareus, but Netzer, which signifies a Branch 
e Esa. 11.1. & Zach. 3.19. & 6.12 . And the reason they give for this is, because it is said, dictum per Prophetas, in the plural number, as it was said by the Prophets 
f Hierom. & junius s.  This reason is altogether disliked by learned Beza, upon a double ground, the first is because although this Testimony be found but in one of the small prophets, yet it is said to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets, because all these 12. small Prophets were joined in one book.  
Secondly, because this verse is quoted from the book of the Judges, which book was written by divers several Prophets; and therefore it may be understood thus, dictum per Prophetas that is written in that book, which was p●nned by divers Prophets.  
The most part answer, that this verse is taken Answ. 3 from judg. 13.5.7. The child shall be a Nazarite unto the Lord.) for 1. Samson is called a Nazarite. 2 he was a type of Christ. 3 therefore Christ is called so spiritually. 4 therefore, that which they will not acknowledge, God hath thus brought to pass, viz. that they shall call him a Nazarene. Hear than we must diligently observe, how Samson was a Type of Christ. First, in his birth, which I. was prophetically foretold 
g judg. 13.5. . II. from his birth he was prepared: in that same verse. III. ordained for the good of Israel: in that same place also. Thus the birth of Christ was foretold 
h Esa, 9.6. , himself also prepared and ordained to save his people 
i Matth. 1.21. . Secondly, in his life, 1. he was full of strength, and employed it for the protection of the jews: so Christ is a strong rock, stronger than Satan and all his instruments, and therefore will protect his children 
k Luk. 11.22. . 2 Samson marries a Gentile, so Christ marries the heathens, receiving them into an everlasting covenant. 3 he overcame the Lion, and drew honey from him: so Christ overcame Satan that roaring Lion, that he might give liberty, and life, and salvation (which is sweeter than honey) unto his servants. 4 Sampson for the love of an harlot exinanivit se, suffered himself to be emptied, stripped, disrobed and deprived of his strength: so Christ disrobed himself of glory, and took the lowly shape of man upon him, for man's sake who had played the harlot with many lovers 
l Rom. 5.6.7. .  
Thirdly, in his death, 1 Samson was slain by his enemies, so was Christ. 2 he revenged himself more in his death then in his life, 
m judg. 16.30.  so Christ by his death overcame death, hell, and the devil 
n Heb. 2.14.15. 1 joh. 3.8 . And thus we see from whence this verse is gathered by the Evangelist.  
§. 2. He shall be called a Nazarene.] We Sect. 2 have two thirds here to observe, first the explication. Secondly the application of this word, Nazarite.  
First, for the explication of the word, I propound Quest. 1 two questions; The first is drawn from the text, And he came and dwelled in Nazaret, that it might be fulfilled, which was spoken by the Prophet, he shall be called a Nazarit unto the Lord.  
How were these two accomplished in Christ, to be called both a Nasarit, and a Nazarit?  
He was Nazarens voto, Answ. Nazarenus habitatione: he was a Nazarene by habitation or dwelling, because he dwelled there; he was a Nazarit, the true branch of the root of jesse, in regard of his humanity: and he was a Nasarit truly separated, and set apart to the Lord: thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy unto the Lord, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one belonging to Nazareth.  
What is meant by Nasarit? Quest. 2  
I answer, Answ. the word is ambiguous and doubtful, there being four kinds of Nasarits, whereof 

two of them are 

Theological.  
Heretical.      
The first sort of Nasarites (which are the first Theolgicall) are of the old Testament, and are those that were separated, and set apart only unto God, either, I. ordination and vow 
a Numb. 6.2.  or, II. By the commandment of God, as Samson was 
b judg. 13.4. .  
The second sort of Nasarites (which are the second Theological) are of the New Testament, and they are those who were borne or brought up in Nazareth, because Nazareth in the old Testament is never named: and thus these words are ever interpreted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 26.71. Mark. 1.24. and 10.47. and 14. 67. Luk. 4.34. and 24.19. john 19.19. Acts 2.22.  
The third sort of Nasarites (which are the first Heretical) are of some of the Jews, who acknowledging the patriarchs (until joshuahs' time) reject the Scripture, boasting that they have other writings, of more worth than these are. Danaeus (in Epiphanio) calleth these Nasahaeos'.  
The fourth sort of Nasarites (which are the second heretical) are of the Christians, borne in Pella, in the year of Christ 37. who would have all the ceremonies to be observed, and that for these two causes, I. Because the Apostles themselves observed them for a time, II. That so they might avoid persecution, Gal. 3.  
Quest. 3 How may this be applied with Benefit, or to whom? Answ.  
I answer. It may be applied, either unto Christ, or into ourselves.  
Quest. 4 How may this be applied unto Christ?  
Answ. I answer, Christ is a Nazarite, I. Literally, according to the second sort of Nazarites, because he was brought up there. II. Spritually, according to the first sort of Nazarites; but not one of those, who were separated and set apart unto God, BY VOW, but by the Ordination, and appointment of God.  
Quest. 5 How may this be applied unto us?  
I answer, We, as the members of Christ, ought also to be Nazarites unto God. Nazar signifies one that is separated, Answ. as joseph amongst his brethren, and divers others, Gen. 49.26. and Deut. 3.16. and Lament. 4.7. and Amos 2.11. that is, first, in general we must be separated from the world 
c Rom. 12.2. & 1 joh. 2.15. . Secondly, particularly, I. First, cut not the hair, let no razor come upon your heads; this hath a double signification, first, it signifies fortitude and strength: teaching us three things, 1. To be constant and resolute in our obedience, that nothing may divert, or hinder us from the service of God. 2. To fight manfully, even unto blood, against sin, Hebr. 12.4. 3. To be constant in the profession of the truth, even unto death, as the three children 
d Dan. 30.17.  were.  
Secondly, it signifies a certain neglect of outward ornament, or bodily adorning: Teaching us to mortify our affections unto the world, to labour that the world may be crucified unto us; and that we may look upon it as a dry branch, and a withered stock, wherein there is no beauty, nor comeliness, that we should desire it.  
II. Secondly, abstain from wine; this signifies temperance: and therefore let us learn to mortify our affections in all worldly things, using the world, as though we used it not. 
e 1 Cor. 7.30.32.  Principally take heed of Drunkenness, this breaks our vow of a Nazarite unto God.  
III. Thirdly, touch no dead carcase, that is, leave all mortified affections: the lusts that are killed, let them never be revived; the sins that are left, let them never be learned 
f Rom. 6.2. , put off sin for ever, and take heed of turning with the Dog to his vomit, or the Swine that is washed, to the wallowing in the mire, lest that the latter end be worse than the beginning. 
g 2 Pet. 2.20.21.     

CHAPTER III.  
Verse. 1 Sect. 1 §. 1. VERS. 1. And in those days john the Baptist came, and preached in the wilderness of judea. 
Object. THE Papists object this place to prove the lawfulness of Monastical Vows; arguing thus, john Baptist lived from a child in the wilderness: therefore it is lawful for young ones to profess Monkery. Answ. 1 I answer, First, john's example was extraordinary, as his office and calling was singular; and therefore he is no more to be imitated, and followed in his solitary life, than in his diet of Locusts and wild honey: he sprang also in his mother's womb, which I think Monks and Eremites do not.  
Answ. 2 Secondly, it is not certain at what years john entered into the wilderness: for he was thirty years old when he came and preached in the wilderness, as follows afterwards 
b Willet. Synops. f. 343. .  
Sect. 2 §. 2. In those days.] Here divers questions may be propounded.  
Quest. 1 First, in what year of Christ's age was this?  
Answ. I answer, This seems to be presently after Christ turning aside into Nazareth, mentioned Chapter 2.23. but it is not: for it was in the 15 year of Tiberius, and in the 30. year of Christ, as appears by another of the Evangelists 
a Luk. 3.1.23 .  
Quest. 2 How could Christ be so long time unknown, seeing there had been so many manifestations of him?  
Answ. 1 I answer, First, because those revelations of the wise men, of Anna, and Simeon, and of the Shepherds, and the consultation of the Priests, were all private.  
Answ. 2 Secondly, because God had given them over to drowsiness, and the spirit of slumber; and therefore they did not mark, nor observe these things.  
Quest. 3 Why are there so many years intermitted, wherein there is no mention made of Christ? For he came out of Egypt when he was about two years old, and at this time he was about 30. as is said before, so that for the space of 28 years, there is no mention made of him.  
Answ. 1 To this I answer first of all, Certainly, many things are omitted by this our Evangelist, as first, the Purification of the Virgin before Christ's flight into Egypt. Secondly, Christ's disputation with the Scribes, when he was about twelve years old 
b Luk. 2. 4●. . Thirdly, this obedience unto his parents, Luk. 2.51. Fourthly, his growth and increase in 

Spirit and Grace, Luk. 2.40.  
Stature of Body, Luk. 2.52.   Fifthly, and many things were done in this interim, which are not mentioned at all.  
This was done to teach us, that the holy Answ. 2 Spirit would not satisfy our curiosity, but declare only the things which appertain unto salvation. The holy Ghost writes not, Observe. what we curiously desire to know, but what seems best unto himself, the will of God being regula recti, the true rule of equity.  
What days or times were these to the jews? Quest. 4  
I answer, Miserable, and full of calamity: for first, they were in subjection under the Romans. Secondly, Pilate was governor, who had mingled their blood with their sacrifices 
c Luk. 13.2.3. . Thirdly, Herod their King was lascivious and cruel. Fourthly, the Scribes and Lawyers were divided into divers Sects; the Pharisees were proud and superstitious; the Sadduces profane and Atheistical: the Esseenes few and despised. Fifthly, the Priests were covetous, corrupting all things their sacrifices were polluted, their government changed, having two high Priests at once. Sixthly, the common people were contumacious, and on all sides afflicted; and in diebus illis, in those days comes the preaching of the Gospel unto them: Teaching us, that affliction strews the way to mercy: adversity being unto mercy, 
Observa.  as the foil unto the Diamond; the greatness of mercy not being perceived, until we want it: and therefore the Lord afflicts, that mercy may be the more sweet and acceptable unto us.  
What times and days were these to john Quest 5 Baptist,. who now began to preach the Gospel?  
These were the days when he was called to preach the Gospel, Answ. and to prepare the way for Christ: for before this time he was in the wilderness 
d Luk. 1.80. : whence two things are very observable: First, the Baptist doth not undertake to preach the Gospel, until he be called, although he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanctified, and replenished with the Spirit of God from the womb: Teaching us, Observe. that none must run into the Ministry, before they be called 
e jer. 14.14. . Secondly, when once he is called, he delays it not, although it were a work not only full of labour, but also full of danger: Teaching us, that all things are to be undertaken when we have a calling from God, willingly and readily, although they may seem laborious & perilous.  

Exposit.  §. 3. Came john Baptist.] john signifies Gracious, and Baptist one that administers the Sacrament of admission, and entrance into the Church of Christ: Observe. Teaching us, that the Gospel is gracious in regard of the Law, God under the Law showing himself more terrible, and more severe, than in the time of the Gospel. The Law was given in terror and thunder 
f Exo. 19.18. & 20.18. , and the transgression of the Law was most severely punished, as may appear by these examples, I. The people of Israel committing fornication with the daughters of Moab, there were slain of them four and twenty thousand 
g Numb. 25 9 . II. For the Calf they made, there died three thousand (Hierome reads 30000: of which in his place 
h Exo. 32.28. . And yet notwithstanding this he threatens, that he will yet further visit this their sin 
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 fiery Serpents, Numb. 21 6. iv Corah with all his company 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 years of age 
m Numb. 14 29. , to wit, 601730. six hundred and one thousand, seven hundred and thirty 
n Numb. 26.51.65. . Thus severely were the transgressions of the Law punished. But the Gospel is a time of grace, and the Lord will not regard our former bypast life, if now, when Christ is offered, we will but leave our sins, and lay hold upon him.  
§. 4. In the wilderness. Sect. 4  
It may here be askeds why did john preach in Quest. 1 the wilderness?  
I answer first, to teach them that the Church Answ. 1 was become a wilderness, and that there was a certain desolation of piety, they being now altogether careless of the true worship, and service of God.  
Secondly, because he taught them, that Christ Quest. 2 forsaking the Jews (they having rejected him) who were often termed a City; doth now make choice of the wilderness (the Gentiles) to plant his Church in.  
Thirdly, because he would show thereby, Answ. 3 that none can be made partakers of Christ, by sitting in Cities, but by journeying into the wilderness. That is not by pleasure and ease, but by labour and industry, hereby Teaching us that Christ and the graces of God, are to be sought industriously, Observe. and cannot be obtained without labour and pains, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rare excellent and precious things, are not easily obtained.  
Some will say here, I would refuse no pains, 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 mind.  
Secondly, that thou mayst retain it in thy memory.  
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 sin, that is, labour 

First, that thou mayst hate it, and that it may be a burden unto thee.  
Secondly, that thou mayst strive manfully against it, fight even unto blood, in resisting of sin. Hebr. 12.4.    
Answ. 3 Thirdly, thou must labour in the molestations of this life; that is, labour to endure them, labour to transcend & pass over them, labour to overcome them, that they may not hinder thee from the pursuit 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 defer thy coming 
a Rev. 6.10.  yea with the Bride, Come Lord jesus, come quickly 
b Rev. 22.20. .  
Fiftly labour in piety; the Kingdom of Heaven Answ. 5 suffers violence and the violent take it by force; and therefore be industrious in the exercises of religion, careful and diligent in thy life and conversation, striving hereby to enter in at the strait gate, because without striving thou canst never enter, as follows 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 be doubted whether inward repentance, or some outward penance be by Saint john here understood?  
I answer, certainly that inward repentance is here signified, as may appear by these reasons. Answ. First, john is said, to preach the baptism of repentance, for the remission of sins 
c Luk. 3.3. , that which he preached, the people practised: but we read not of any outward penal works they did, but only of contrition and confession for their sins 
d Matth. 3.6. .  
Secondly, Baptism is in the name of Christ; penance is a work of man, whereby satisfaction is made unto God, as they teach how then can it be the baptism of penance: for Christ to satisfy, & man to satisfy, are two contrary things.  
Thirdly, john also saith, bring forth fruits of repentances: worthy and meet for repentance; outward penal acts than are the fruits of repentance, and not repentance itself.  
§. 2. Repent. The Papists object this place for Sect. 2 the proof of the Sacrament of penance, and one of them 
e Greg. Martin.  more particularly undertakes to prove it by four Arguments.  
The first Argument is drawn from the circumstances of the place: Saint john here exhorteth Object. 1 unto repentance, which else where is joined with sackecloath and ashes: as this same Evangelist saith, If the works done in thee had been done in Tyre and Sidon, they had ere this repent in sackcloth and ashes 
f Matth. 11.21. , so the Ninivites repent in sackcloth and ashes 
g jona. 3.5.6. , so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agite poenittentiam, doth signify some external 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 external penance but because they repent not: And he began to upbraid the Cities, because they repent not 
h Matth. 11.20.  II. This repentance which our Saviour requires in these Cities, and the want whereof he reproves in them, can be no satisfactory, nor sacramental penance, because it was before Baptism, which is truly called the initial or first Sacrament of the Church.  
Answ. 2 Secondly, as Gregory Martin's position is false, so is also his collection: for although to their repentance were adjoined humiliation, the signs whereof are sackcloth and ashes, yet these are not repentance, but the adjuncts of repentance, neither do they satisfy the justice of God for our sins: saccus juvat ad panitentiam, quia signum est humiliationis 
a Basil. s. Psal 29. . Sackcloth and ashes help unto repentance, because they are the signs of humiliation.  
Object. 2 Secondly, he objects again, drawing his argument from the propriety of the Greek word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Answ. 1 I answer, it signifies Resipiscentiam, a change of the mind afterwards: Resipiscere est mentem quasi ad insania recipere 
b Lactant. de vero cultu. li. 6, 24.  to repent is to grow wise again, that is, both in the reforming and amending of bypast sins, and in the avoiding of future temptations: and this is the true signification of the word; but more of this in both the following arguments.  
Object. 3 His third argument is, because the vulgar interpreter renders it thus, agite panitentiam, that is (saith our Objecter) do penance.  
Answ. 1 I answer first, it matters not much, how he renders it, seeing Lindanus condemns him as one not much skilled in the latin tongue 
c Fulk. 13. Sect. 7. cont. Greg Mart.  yea as one that errs egregiously in many things as for example, there was a woman who had lost a groat, and in stead of everrit, he reads evertit, that is, in stead of sweeping her house, she overturned her house: If the studious Reader desire to see more examples of barbarous interpretations in the vulgar latin Bible, I refer him to our worthy whitaker's 
d Whitak. de sacra Script. qu. 2 ca 9 arg. 8. fol. 107.  & willet's synops. f. 30.31.  
Secondly, the vulgar translation is none of Answ. 2 Saint Hieromes work, but of some unknown Author; as is largely proved by our renowned Whitaker, de sacra script. qu. 2. ca 6. & Willet synops. f. 23.  
Answ. 3 Thirdly, whosoever was the author of this vulgar latin bible, yet neither he by the action of repentance, doth understand an eternal satisfactory sacrament, (as Gregory Martin doth) as may appear by these reasons, first, because he takes else where in another sense both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poenitentia, as Acts 5.31. God hath exalted our Saviour: Ad dandam penitentiam Israeli, to give repentance (not penance) to Israel Act. 11.18. When they heard these things, they glorified God saying, then hath God given Gentibus paenitentiam ad vitam, unto the Gentiles repentance unto salvation. So also 2. Timoth. 2.25.  
Secondly, because the author of that vulgar translation, takes the phrase, agendi paenitentiam, in another sense, then doing of penance: as 1 Kin. 8.33. If thy people Israel shall fly before their enemies, et agentes paenitentiam & confitentes, and shall confess their sins and repent (not do Penance) then forgive, etc. So vers. 35. If heaven shall be shut, that it rain not. Et orantes isto loco paenitentiam egerint nomini tuo, and they shall pray unto thee and repent, then be merciful, etc. But most plainly, vers. 47. Et egerint paenitentiam in cord suo: If they shall repent in their heart, when they are in captivity, etc. This cannot be meant of an external satisfactory sacrament, because the words express clearly an internal and cordial repentance.  
Thirdly, because he makes these words, paenitemini and agite paenitentiam synonyma, as both signifying one and the same thing; for sometimes this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered by him, agite paenitentiam, as Matth. 3.2. and 11.21. and Act. 26.20. Sometimes paenitemini. Mark. 1.15. and Luk. 10.13. and Act 3.19. Fourthly, he attributes this phrase agendi paenitentiam to those whom Gregory Martin himself will confess, did no external satisfactory penance; as 1. this phrase is given to the Israelites for Benjamin. Judg. 21.15. and all Israel was very sorry: Et egit paenitentiam, and repent them for the destruction of that Tribe; they were sorry for what had happened, but they did not do penance for it. 2. This phrase is given to the damned spirits. wisdom. 5.3. Tum egerint paenitentiam, than they shall change their minds, not do penance. 3. This phrase is given to God himself. First negatively. 1 Sam. 15 29. He is not like man, ut agat paenitentiam, that he should repent Secondly, affirmatively, as jerem. 18.8.10. if that nation which I have threatened do repent, agam & ego penitentiam, then will I also repent, etc. Now unto the Lord, neither the Rhemists, nor Gregory Martin, (I hope) dare attribute external penance.  
His fourth Argument is, because all the latin Object. 4 Fathers read it thus, agite paenitentiam, do penance.  
I answer first, Basil interprets it otherwise, as Answ. 1 aforesaid, and he was a Father, although a Greek Father, so Lactantius expounds it otherwise, as aforesaid also, so Tertullian (contra Marc) in graco s●no vox panitentiae, non a confession, said a mentis mutatione: this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance, according to his true and german signification, is so called from an internal mutation of the mind, not from an external confession of the tongue.  
Secondly, this word Poenitentia is expounded Answ. 2 two manner of ways, 1. Grammaticè, & 2. Translatitie. First this word Poenitentia (repentance) may be expounded Grammatically, & that two manner of ways, first simply, pro mentis in melius mutatione, for the change of the mind from evil to good; and thus it is most usually taken in Scripture, as Acts 5.31. and 11.18. and 2 Tim. 2.25. and in this verse also, and Matth. 4.17. and in all those places where repentance is preached absolutely. Secondly, complicatè, for repentance testified by outward signs, whether 1. by sorrow and mourning, as the Corinthians did 
a 2 Cor. 7.10. . or 2. by sackcloth & ashes, as the Ninivites did 
b jona 3.5. . & they of Tyre and Sidon would have done, had they had those means which Corazin & Bethsaida had 
c Matth. 11.21. : and this is the same repentance formerly spoken of, to wit, a true change of the mind expressed by some outward signs of humiliation, but not as satisfactory penance.  
Secondly, this word poenitentia may be expounded Translatitiè, and that two manner of ways. First, orthodoxè truly, for repentance testified by the signs of sorrow and shame publicly and solemnly being imposed by the Church: and thus Augustine and many both Greek and Latin Fathers take the word: this is true, but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in this sense in all the Scriptures. Secondly, haereticè falsely, for satisfaction imposed secretly in auricular confession: in which sense the word is never used by the Ancient Fathers, & therefore I may conclude that this penance enjoined by the Church of Rome for the satisfying of the justice of God, is merely erroneous, and is built upon no authority of Scripture at all.  
Sect. 3 §. 3. Repent.] john's preaching is repentance, that is, the renovation of the mind, which is the one half of the Gospel, the sum whereof consists in these two, Repentance and Faith: and therefore I entreat the reader (without tediousness) to suffer both me and himself to dwell a little longer, then ordinary in this verse.  
Quest. 1 The main question here is concerning the parts of Repentance?  
Answ. 1 To which, First some Papists answer that the three parts of repentance, are the three steps in jacobs' ladder by which we mount unto heaven; the first whereof is sorrow, the second is shame, the third is labour and industry: But this is an abuse of repentance, these being not the parts of it, as else where more largely shall be showed.  
Answ. 2 Secondly, I answer, the true parts of Repentance are three, to wit, First Preparation, secondly, Resolution; thirdly, Execution.  
Quest. 2 What necessity is there of Preparation?  
Answ. I answer, because a work so holy as this is, cannot rightly be performed but by a due preparation, considering these two things. 1. that we ourselves are by nature very unfit to effect it. 2 & that the work in itself is very hard and difficult, Satan being strong that labours to retain us in sin, and sin, from which we should turn, being customary unto us, and pleasing unto our natures.  
Quest. 3 Thirdly, it may be demanded, wherein doth this preparation consist?  
I answer, in two things viz. 

1 Dejectione.  
2 Erection.   cordis. That is, Answ. the casting down and raising up of the heart.  
First, this preparation consists Dejectione cordis, in the dejecting and humbling of the heart, here it may be asked, What necessity is there of Quest. 4 this casting down of the heart?  
I answer, Answ. Because our hearts are to be softened and humbled before we can truly repent: Thus the Prophet exhorts us, to rend our hearts, and to turn unto the Lord 
f joel. 2.12. : because without this rending there is no true repentance: our hearts must be ploughed up before the seeds of grace can be sown 
g jerem. 4.4. , because the spirit of bondage begets the spirit of adoption 
h Rom. 8.15. .  
Hence it will be inquired, wherein doth this Quest. 5 our dejection or humiliation consist?  
I answer, Answ. for the full & clear resolving of this question, two things are to be observed. First, the beginning of this humiliation, which is examination. Secondly, the end of this examination which is the hatred of sin.  
First, the beginning of this humiliation is a serious examination of ourselves, our estates and conditions: for when we examine ourselves by the rule of the law, and find how many and how mighty our sins are, which we have committed, and which we are never able to satisfy for, than our peacock's plumes and Pharisaical conceits are laid aside.  
Hence a question may be propounded: What Quest. 6 must we examine in ourselves?  
Three things, Answ. First thy estate and condition wherein thou art, thou must try how thou standest, whether in grace or nature 
a 2 Cor. 13.5. ? whether thou art truly & perfectly regenerated, or seduced by the spirit of slumber & presumption? thou must examine, ubi fuisti, es, eris, non es 
b Greg. Mor. 23. : what hast thou been? what art thou? what shalt thou be after this life, happy or miserable? what art thou not? what is wanting in thee which thou shouldest have? Thus we should examine ourselves whether we grow in grace at all or not? and how the strength of sin decreases, and the strength of grace, and of the spirit of God doth increase in us.  
Secondly, examine thy sins, consider what they are, whether oppression, or adultery, or blasphemy, or drunkenness. or profaneness; and deal herein faithfully with thyself, not deceiving thy own soul: speak truly as thou wouldst do to thy Lawyer or Physician, hid none of thy sins lest they be not pardoned; keep none of them bacl with Ananias and his wife, lest (as they did) thou perish thereby: for this is the true way unto humiliation to labour to find out, and fully acknowledge all our transgressions whatsoever: s●se ignorare caeteris natura est, homini autem vitio 
c Boethius consol. l, 2. . It is natural for other creatures not to know themselves, but for men to be ignorant of their estates, or the sins they commit, is most shameful: and therefore it is very necessary that we should examine our ways, works, words, and thoughts, that so we may attain to the knowledge of ourselves and sins.  
Thirdly, examine how thou mayst avoid thy sins, and be freed from them: remember how often thou hast been displeased with thyself, how often thou hast condemned thyself, how often thou hast resolved to leave thy sins; and yet how often thou hast returned with the dog to his vomit: hence consider how difficult a thing it is to leave our beloved sins, that knowing it, we may be more careful to avoid them, and more diligent in the enquiring after the remedies against them. And thus much for the beginning of our humiliation, which is the examination of our estates and sins.  
Secondly, the end of this examination, is the loathing of sin, and a desire to leave it: we must examine what we are, that so what is amiss may be amended; we must examine our sins, that finding them out, we may the better detest, and endeavour to leave them: the way unto repentance is the hatred of sin, and as long as sin is loved, so long the Lord is neither regarded nor served: and therefore, that we may the better learn to hate sin, let us remember these four things.  
First, that our nature is wholly corrupted both within and without, viz. our cogitations, actions, words, members, and all the faculties of the soul, the best things in us being but a polluted rag, our whole man overspread with the leprosy of sin, and no better than painted sepulchres, or dead carcases, who stink in the nostrils of the Lord by reason of our transgressions.  
Secondly, remember that thou art so ensnared and envassailed unto sin and corruption by nature, that thou art no more able to help or free thyself, than a Leopard, is to leave his spots, or a black moor to change his hue: thou mayest in some measure know the wickedness of thy nature, but thou art not able to redress it.  
Thirdly, remember the many dangers and evils we are subject unto, only by reason of sin, viz. 1. Temporal miseries, as poverty, sickness, diseases, casualties, which we are not worthy to be protected from, by reason of our iniquities. 2. Spiritual evils, as obstinacy in sin, to be given over to a reprobate sense, hardness of heart, and final impenitency: all which we have plunged ourselves into, by giving way unto sin, and which we of ourselves are not able to redress. 3. Eternal death and destruction both of body and soul for ever and ever 
b Rom. 2.7. .  
Fourthly, these things considered, remember whether we have cause to hate our sins or not, be they never so dear unto us? that thus pollute us, that thus provoke the Lord against us, that thus captivate and enthral us, yea thus subject us unto evils temporal, spiritual, and eternal?  
And thus much for the first part of our preparation unto repentance, the dejection and humiliation of the heart: the second follows.  
The second part of our preparation unto Repentance, is the erection or raising up of the heart, for except the heart be comforted and cherished, this DEJECTION will prove DESPERATION.  
It may here be asked, whence this comfort Quest. 7 flows unto us, or whereupon it is built?  
I answer, Answ. our consolation is founded upon the hope of pardon, by Christ: for the truly dejected sinner may argue thus, he that is truly humbled and contrite for his sins committed, and is truly careful to find out all his transgressions, desiring also and endeavouring to leave and loath every thing that is evil, he may hope and expect mercy from God, in & through Christ, because Christ hath called such unto him, and God hath promised to receive such: But I am such an one, I sorrow for my sins, and desire with the prodigal child, to return unto my father 
c Luk. 15.18. , & therefore I know God will receive me, as he did him; and pardon me, as he did Paul 
d 1 Tim. 1.13. , in and through the merits & mercies of Christ. Thus the heart is to be cherished by the comfortable promises of the Gospel, lest otherwise our humiliation drive us to despair: and on the contrary, this sweet music is unprofitable, before the heart be truly dejected, and teacheth us to presume: and therefore to avoid presumption as well as despair (as the more usual and dangerous) we must remember that the promises of mercy belong only unto the truly penitent, and therefore until we be such, as are spoken of before, we have no right nor interest in these promises at all.  
And thus much for the first general part of Repentance which is Preparation.  
The second part of repentance is RESOLUTION: Here a question may be propounded.  
Wherein doth this our Resolution consist? Quest. 8  
I answer in three things, first, deplorando, Answ. in bewailing of our sins. Secondly, devovendo, in forsaking our sins. Thirdly, implorando, in imploring the assistance of God for strength against our sins.  
First, our Resolution doth consist Deplorando, in the deploring and bewailing of our sins, or in the confession of the filthiness and errors of our former life: and here begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true change and renovation of the mind. Hence it may be demanded.  
Why is the confession of our sins necessary Quest. 9 unto true Repentance?  
I answer first, because all promises of pardon Answ. 1 are made unto such as confess their sins, and depend upon this condition: thus Solomon prays, If thy people shall return unto thee and say, we have sinned and have done perversely, we have committed wickedness: then he thou oh Lord gracious unto them 
e 1 King. 8.47. ; and again, the same Kingly Preacher from God prophesieth, that he that covereth his sins shall not prosper: but who so confesseth and forsaketh them, shall have mercy 
f Prov. 28.13. .  
Secondly, because we cannot aright determine Answ. 2 to leave our sins; until we have found out, and confessed the sins that are to be left.  
Thirdly, because our repentance is not a bare Answ. 3 determination only to leave our sins, but also a promise thereof, and that made unto God: and therefore it is necessary that confession of sins should be made unto him: thus David confesseth his sin. I have sinned 
g 2 Sam. 12.2. , and he promiseth that he will do thus, so often as he offendeth his God, because otherwise he cannot be assured of pardon 
h Psal. 32.5. : this was the practice of the Publican, Lord be merciful unto me a sinner 
i Luk. 18.13. : and of the Prodigal, I have sinned against heaven, and against thee 
k Luk. 15. , and am not worthy to be called thy child.  
Quest. 10 It may again be asked, Doth every confession of sin argue a true change of the mind? or if not, then what confession doth?  
I answer, that confession of sin which gins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. is thus qualified. First, it is an ingenuous confession of our sins, judging and condemning ourselves for our iniquities 
l 1 Cor, 11 32. , not denying them as some do, or excusing them as others do, or extenuating, mitigating or lessening them as a third sort do, but truly acknowledging both the evil of sin, and the evil of punishment deserved for sin.  
Secondly, it is an humble confession, not shaming to confess sin as some do, but in humility of soul and spirit confessing our transgressions unto the Lord.  
Thirdly, it is a contrite, and a sorrowful confession: because we are destitute of all hope in ourselves, and we have not deserved any favour or mercy from God, because we have thus wickedly, and wretchedly provoked him by our iniquities: thus Ezra and Daniel with wet eyes and blushing cheeks confess their sins, and the sins of the people unto God 
m Ezra 9.6. & Dan. 9.3. . Confession without Contrition, neither pleaseth God nor profiteth man; but where they are conjoined, there is a promise of mercy: the Lord having assured such, that he will dwell with them for ever 
n Esa. 66.2 . Confession is the speech of the tongue, Contrition is the speech of the heart: now it is the heart that God requires, together with the tongue, not the lips alone: my son (saith God) give me thy heart 
a Pro. 23.26. : for I care not for those who draw near unto me with their lips, if their hearts be far from me 
b Mark. 7.6. .  
Secondly, our Religion doth consist Devovendo, in vowing and solemnly promising something unto God; and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind.  
Quest. 11 Hence it may be inquired, What it is, that must be vowed or solemnly Promised unto God?  
Answ. I answer two things, First to forsake sin for ever. Secondly, to obey God in newness of life all our days.  
First, we must promise unto the Lord, to abstain from sin for term of life: and if he will be pleased to pardon our former sins, that we will offend him no more: This is true repentance, praeterita plangere, & plangenda non iterare (so Ambrose.) or non perpetrare, (so Gregory.) to bemoan and lament our bypast sins, and never to iterate, or again commit those sins that are thus bewailed: yea without this forsaking of sin, there is no right repentance, and hence our Saviour exhorts unto this, go thy ways and sin no more 
c joh. 8 11 : yea this is the seal of God, by which we may know whether his stamp be upon us or not 
d 2 Tim. 2.19. , if we depart from iniquity: yea without this forsaking of sin, we cannot please God: sin pollutes, and therefore the vessel must be purged from it, before God will come unto the heart 
e 1 Thess. 4 4. : and therefore unto true repentance these things are required. First, leave thy dear and beloved sins, those sins that hang so fast on; and cleave so fast too 
f Heb. 12.1. , for this is our warfare, these are our enemies, and therefore resist them even unto blood 
g Heb. 12.4. . Secondly, leave all sins: Many men are content to leave many sins, but not all: some seem as little as Zoar did unto Lot 
h Gen. 19.18. , some are as precious and dear as Herodias was unto Herod 
i Mark. 6. ; but if we desire truly to repent, and surely to receive pardon, we must forsake all, both small and great, public, and private, external and internal, letting the time suffice us which is already past, to have been spent in sin 
k 1 Pet. 4.3. , & while it is said to day, turn from whatsoever is evil, never to turn unto it any more: because this is our first promise and vow unto God.  
Secondly, we must solemnly vow and promise newness of life unto the Lord, that henceforth we will serve him in new obedience, and an active life, all the days that we have to live: we must bequeath and devote ourselves wholly unto the Lord, as new creatures 
l 2 Cor. 5, 17. , and that for these three causes.  
First, because nothing else can assure us of eternal mercies, neither circumcision, nor uncircumcision, nor any thing else availing unto salvatition but a new creature 
m Gal. 6.15. Rom. 6.4.19.22. .  
Secondly, because negative obedience doth not please God; nil agere est malè agere, not to do good, is to do evil: if the husbandman sow not good seed, tares will come up, though he sow them not.  
Thirdly, because these two are always coupled by the blessed Spirit, to show that they should never be separated in us: David that Kingly Prophet, exhorteth us to eschew evil & to do good 
n Psal. 34.14. . The Prophet Esai of Kingly race, adviseth us to cease to do evil, and to learn to do well 
o Esa. 1.18.19. . So Saint Paul intreateth, that we would not be conformed to this world, but transformed, by the renewing of our mind 
p Rom. 12.2. , and afterwards, abhor that which is evil, and cleave to that which is good 
q Rom. 12.9. : and again, 
r Rom. 13.13.  we must walk honestly, not dishonestly: we must put off the old man, and put on the new 
s Ephes. 4.22.23. Col. 3 9 10. Observe. . Thus to forsake sin, and to obey God, are always united by the spirit of God: to teach us that although they are two distinct things, as are heat and light in the fire, yet they cannot truly and really be separated one from the other, any more than these, which are the inseparable properties of the fire.  
Hear it may be demanded, Wherein doth Quest. 12 this our new obedience consist?  
I answer, in these three things. First, Answ. in the works of sanctity towards God, by purging the inward man from profaneness, and all love of sin: by cleansing the outward man from all profanation of the name, worship, and day of the Lord: by having our inward man filled with holy thoughts, desires, purposes, and meditations, and our outward man abounding in the work of the Lord. Secondly, in the works of equity and uprightness towards man, as reverence towards superiors, love towards inferiors, truth, justice, and love towards equals, mercy towards offenders, charity towards the poor, and such like. Thirdly, in the works of sobriety, not giving ourselves unto pride, or a high conceit of ourselves; nor unto the contempt of others, nor unto prodigality, or drunkenness, or gluttony, or fornication and uncleanness: but unto humility, moderation, temperance, sobriety, and urbanity towards all, as becomes new men in Christ Jesus. Thus much for the second part of our Resolution, consisting in promises and vows made unto the Lord.  
Thirdly, our Resolution consists in Implorando, in imploring the aid and assistance of God against sin. This is not an essential part of repentance, although it be a necessary part, in regard of the weakness of our nature, we not being able either to leave sin, or abstain from sin, or overcome sin by our own strength, and therefore our repentance is to be corroborated by invocating the divine help of God: hence it is that we are commanded to pray continually 
a Eccles. 6.18. , and always 
b 1 Thess. 5.17.  to watch in prayer 
c 1 Pet. 4.7.  and to be fervent in prayer 
d Rom. 12.12. ●  lest we enter into temptation 
e Matth. 6.12. . Prayer unto God, being our only Delphian sword, wherewith we defend ourselves against all temptations. And thus much for the second general part of Repentance, that is, Resolution.  
Thirdly, the last part of Repentance is Execution, when a man labours faithfully to perform Quest. 13 what he hath promised and resolved. Hence a question will be asked. What is a man to performed for the finishing & perfecting of repentance? Answ.  
I answer, four things, first, our repentance must be true, secondly, it must be timely, thirdly, it must be constant, fourthly, it must be crescent.  
Quest. 14 First, our repentance must be true, not false: It may here be asked, when is our repentance true?  
Answ. I answer, then only, when a man begins seriously to obey God, both with a negative and an affirmative obedience, that is carefully to perform whatsoever God requires of us to do, and to shun and avoid whatsoever he forbids us, as appears thus: first, this is the beginning and and of all 
f Eccles. 12 13. . Secondly this is that, which makes us truly happy: so saith our Saviour, if ye obey my words, happy are ye 
g john 13.17.  and his Apostle, that man which is a door of the law, shall be blessed in his deed 
h Jam. 1.25. .  
Thirdly, the end of all both legal and evangelical precepts, is that we might glorify the Lord, which is done by obedience, as we see by our Saviour's command, Let your light so shine before men, that they seeing your good works may glorify your heavenly Father 
i Matth. 5.16. . Fourthly, we are called unto obedience, and the work of the Lord: to be labourers, and not idle, in the Lords-Vineyeard 
k Matth. 20.1.2. .  
Fiftly, without this serious and sincere obedience, all other things are nothing: that is neither 1. the compunction of the heart, without the obedience of the heart and life, is pleasing unto God; for this was in Balthasar, His knees smote one against the other, and his heart was troubled 
l Daniel 5. : this was in Esau, he wept sore 
m Gen. 27.38  yet obtained no mercy 
n Heb. 12.17.  because obedience was wanting.  
II. Neither the confession of the tongue is acceptable unto God without service in the life: for Cain could confess his sins to be great 
o Gen. 4.13. , and Saul acknowledge his iniquity unto the Prophet with a peccavi 
p 1 Sam. 15.24.  I have sinned: yea judas doth confess his particular transgression, for which he is sorry in these words, I have sinned in betraying of innocent blood 
q Matth. 27.4. : but yet none of these received either benefit or comfort by this their confession, because it was not accompanied with obedience.  
III. The external humiliation of the body avails nothing without this neither: for Ahab humbled himself in dust and ashes 
r 1 King. 21.27. , and yet was slain not long after 
s 1 King. 22.35.  IV. Affection unto religion without zealous obedience is not grateful unto God: for Agrippa was half persuaded to become a Christian 
t Act. 26.  and Herod in practice as well as affection was half a Christian, for he hears john Baptist gladly, and doth many things, and abstaines from some sins 
u Mark. 6.  like the stony ground that sends forth a blade and grass 
x Matth. 13.  yet all this profits them not, so long as true repentance and sincere obedience is wanting in them. And thus our repentance must be true.  
Secondly, our repentance must be timely and mature, begun betimes without procrastination or delay, while it is said to day, while we have life, while we have hope in regard of God's gracious invitations: remembering that repentance is not in our power, we cannot turn unto God when we will: yea the longer we delay it, the more unfit we are to perform it, Nam qui non hodiè, cras minus aptus erit, he that is not in fit case to repent him to day, will be more unfit to morrow; and therefore call upon God, while thou mayest be heard, approach unto him while the door is open 
y Matth. Object. .  
It may here be objected, Deliberandum est diu, quod statuendum est semel: nothing is to be done rashly, and that which is but once to be done, had need be undertaken with a great deal of deliberation: festina lentè, make not too much haste, is a good rule. Relapses are dangerous, and therefore men had need beforehand to beware: sat citò si sat been, if we repent truly at any time, we tepent soon enough: a King must not wage war with a Potent Foe, but upon mature deliberation, neither is a man to lay the foundation of a building, until seriously in his thought he have considered how he shall be able to rear up the edifice and therefore Repentance being a weighty work of great importance, it is not so suddenly to be undertaken.  
I answer first, there is a great difference between Answ. 1 Deliberation and Delay; the latter fears and neglects, the former considers, consults, and then speedily effects, and undertakes.  
Secondly, deliberation concerning repentance may be two fold. First, an poenitendum, whether thou must or aught, or shalt repent or not? now this is not to be doubted of, and therefore there needs no deliberation (but rather a quick and speedy determination) in the particular, because without repentance there is no hope of mercy, or remission, or eternal salvation.  
Secondly, quomodo poenitendum? the second deliberation is how we must repent? and this is twofold. 1. First, quibus viribus, by whose power thou must repent? there is no need of deliberation here, neither art thou at all to doubt of this, because all sinners must acknowledge these two things: first, that of themselves they have no power to repent, and this is necessary to be confessed, lest otherwise they presume that they can repent when they will, and therefore may procrastinate the work. Secondly, that repentance is wrought in them by God alone, who is able to convert, when and whom he pleases: this we must undoubtedly acknowledge also, lest otherwise the sight of our sins, and the sense of our own insufficiencies cause us to despair: thus the Prophet (praying for the people) frames his petition, turn thou us oh Lord unto thee, and then we shall be turned 
a Lam. 5.21. ; as if he should say, we are not able of ourselves to repent, and therefore it thou (oh Lord) leave us unto ourselves, we shall never be converted: but thou art able to work true repentance in our hearts, and therefore if thou wilt be pleased to take the work in hand, than we are certainly assured that we shall be truly turned. 2. Secondly, quibus laboribus? we must consider what is required unto true repentance; and here only Deliberation is seasonable and needful, for this is indeed seriously to be considered of: we must observe the requisite conditions unto conversion, that we may be the more careful stare pollicitis, to perform our promises, and to keep the conditions required of us. The conditions of this obligation made between God & us in Repentance are these. First to deny ourselves, and confess ourselves wholly & only subject to the will & command of the Lord. Secondly, to take up our cross of what nature or kind soever, that is, patiently to endure, and undergo all afflictions that the Lord shall please to exercise us with all, whether in body, or goods, or good name. Thirdly, not to esteem our lives dear unto us, when God calls for them, whether by a natural, or a violent death. Fourthly, to persevere in the service of the Lord unto our lives end. Fiftly, to oppose ourselves unto Satan, the world, and the flesh, and to strive against all sin, always, even unto blood 
b Heb. 12.4. . And thus therefore I conclude this objection; the Thesis is to be granted that we must repent, and that by and by without delay: the Hypothesis is to be considered and meditated of, but ut muniaris, non ut cuncteris, that is, thou must not so deliberate upon the work that thou delay it, but so seriously consider of it, that thou mayest the more carefully arm thyself, both to overcome all impediments that might hinder thee from the perfecting of it, and also to accomplish what the Lord expects from thee, and what thou hast resolved to put in execution. And thus our repentance must be mature and timely, as well as true.  
Thirdly, our repentance must be constant, for it is not true, except it endure unto the end, and therefore we must be perseverant 
c Ephes 6 18. .  
Hear a question may be made, why must Quest. our repentance be perpetual for term of life?  
I answer, First, because otherwise it shall not Answ. 1 be crowned with a crown of glory 
d Matth. 24.13. ; finis coronat opus, the end proves the truth of the work, and therefore he that looks bacl, and proves retrograde is not worthy of this reward 
e Luk. 9.62. .  
Secondly, because it is dangerous to relapse, Answ. 2 such being threatened to be cut off 
f Rom. 11.22. , and to be so severely punished, that it had been better for them not to have repent at all 
g 2 Pet. 2.21. ; because they grow worse after their relapse 
h Matth. 47. , seven spirits worse than the first, entering into their hearts, and because there remains nothing but a horrible expectation unto such, as fall bacl after repentance 
i Heb. 10.26. .  
It may here prudently be demanded, how Quest. 16 may we be corroborated and enabled to continue in this renovation and repentance unto the end?  
I answer, Answ. by a careful observation of these two things, to wit, first, the difficulty; secondly, the remedy.  
First, we are to mark and observe, difficultatem perseverandi, how difficult and hard a thing it is to persevere in this negative and affirmative obedience, which true repentance requires of us, because our enemies are many and mighty, which herein continually oppose us. Our first enemy is the Devil, who is, I. A strong enemy, a strong man armed 
a Luk. 11.21. ; yea, a roaring Lion 
b 1 Pet. 5.8. , that is bold and courageous, and dare affront the stoutest Christian champion, none being so good, that they shall escape his temptations, as we may see by divers examples; he tempted David (2. Sam. 11.) he assaults job, (chap. 1.) he sifts Peter, (Luke 22.31.) he buffets Paul, 2. Corinth. 12.8.) he accuses the godly, he persecutes the woman, though she be the spouse of Christ, (Apocalyps. 12.4.) he contends with Michael, (Revelat. 12.7.) yea so insolent is he, and overweening of his own strength, that he dared to assault Christ himself, (Matth. 4.) although he were God: all which shows plainly unto us, that the Devil is a strong adversary. II. He is a crafty enemy, and as subtle as strong, being able to transform himself into an Angel of light 
c 2 Cor. 21 14.  and will fit his temptations according to our tempers: if we be young, he will embolden us to sin; if we be old, he will make us blush to blame or condemn our former lives: If we be young, he will show us pleasures; if we be old, he will show us profit: if we be young, he will make us delay to amend; if we be old, he will make us so froward, that we shall not endure to be reproved: if we be profane, he will make us secure, if we be religious, he will strive to make us proud or superstitious, or hypocritical: thus cunningly, and craftily, applying himself to every man's disposition, and natural constitution, as the Fisher fits his bait according to the fish he angel's for, and according to the month he angel's in: as Paul became all things to all men, that he might win some, so Satan also becomes all things to all men, that he may wound some.  
Our second enemy is the World, tempting us by allurements, which are but the Devil's baits: yea many are the occasions unto evil, which are objected unto us by the world, in every action, in every place.  
Our third enemy is the Flesh, which rebels in us, like an inbred traitor, labouring to destroy us. And therefore considering, that these three strong, subtle, and malicious enemies, labour daily, with all their strength and might, to retain us in the chains of sin, and in the service of Satan; and to detain us from serving the Lord, in true obedience, we may safely conclude, that it is a very difficult, and hard thing to persevere and continue unto the end in true repentance.  
Secondly, together with the observation of the Difficulty, must go along the Remedy; because, although it be hard, yet it is not impossible, as appears by the daily perseverance of the Saints unto the end. Now the remedy is, to war against these enemies, to put on the whole armour of a Christian 
d Ephes. 6.13. , and to fight a good fight of faith 
e 1 Tim. 1.18. .  
Quest. 17 Hence it may be demanded, What is the armour which we must, use for the overcoming of our spiritual adversaries?  
Answ. 1 I answer, First, arm thyself with this constant resolution, that nothing shall separate thee from the love, service, and obedience of God, neither life nor death, neither Angels, Principalities, nor Powers, nor any thing else.  
Answ. 2 Secondly, be watchful, stand upon thy watchtower, that so thou mayest foresee, and learn to prevent the deceits of Satan, the allurements of the world, and the rebellions of thine own nature, labouring to subdue and tame them by sobriety and watchfulness 
f 1 Pet. 5.9. .  
Thirdly, pray continually, that God would Answ. 3 give thee strength to withstand the assaults of Satan, and enable thee to trample them under thy feet 
g Rom. 16.20. : yea, that the Lord himself would be pleased to be thy protector and defender, delivering thee both from evil, and that evil one.  
Answ. 4 Fourthly, labour for a true and lively faith, whereby thou mayest be enabled to quench all the fiery darts of the wicked 
h Ephes. 6.16. . And thus our repentance must be True, and Timely, and Constant. The last follows.  
Fourthly, our Repentance must be Crescens, increasing; we must labour, that we may daily grow up and increase more and more in Repentance, grace being given unto us, not to hid it in a napkin, but to profit withal 
i 1 Cor. 12 7. , that from babes we may grow up to men of ripe years 
k 1 Pet. 2. ●. .  
Here it may be asked, quatenus, quando desistendum? Quest. 18 how long must we labour to increase? when must a period be put to this augmentation? when must we stand still, not striving to grow any more? every living thing hath a time of growth, and when it comes to its maturity, and height, than it grows no more: therefore which is our non ultra, when we must grow and increase no longer?  
I answer, Never in this life, Answ. because so long as we are here, we must still grow up and increase more and more 
a 1 Cor. 4.20. , that is, labour that we may be absolute and perfect men in Christ Jesus 
b 2 Tim. 3.17. , which we cannot be, so long as we are in the body, because we carry continually a body of sin about us 
c Rom. 7.24. , we must endeavour to be as perfect as our Master 
d Luk. 6.40. , yea, as our Father 
e Matth. 5.48. , which we can never be, because we are imperfect, both knowing, obeying, believing, and loving only in part 
f 1 Cor. 13.10. , and therefore so long as we live, we must labour to grow up unto perfection.  
§. 4. For the kingdom of heaven is at hand.] It Sect. 4 may here be questioned, what kingdom is here Quest. 1 spoken of?  
I answer, Answ. Not the eternal kingdom of the other world, nor the terrene kingdom of the Jews; but the coming of the Gospel, or the kingdom of grace, by the coming of Christ: so that the sense is, the Church of the old Testament is now abolished, and the Church of the New Testament is ready to take place, by Christ's coming, and therefore repent▪  
It may be asked again, Why is it called the Quest. 2 Kingdom of Heaven?  
I answer, for these two causes, Answ. the first is negative, and belongs unto the Jews, left that they should any longer expect an earthly kingdom: they thought, that when Christ came, they should be made free from their Roman bondage, as the Samaritane woman said, when the Messiah comes, restaurabit omnia, he will restore all things 
g joh. 4.25. ; but Christ doth contradict this, positively affirming, that his kingdom is not of this world 
h joh. 18.36. .  
The second cause is affirmative, and belongs unto us that we might know the state and dignity of the Evangelicall Church: as if holy john here would say, I call you not unto the Roman or Chaldean, or Egyptian, or Assyrian, or Persian Kingdom: I invite you not unto a frail, wavering, earthly, mortal, and momentary Kingdom; but unto a celestial, the Kingdom of heaven: Teaching us, Observe. that the Church of Christ is an heavenly Kingdom: it is thus called by the Evangelist elsewhere, the kingdom of heaven is like unto a man, which sowed good seed in his field 
i Matth. 13.24. . And again, the kingdom of heaven is like unto a man that is an householder 
k Matth. 20.1. . And again, he that is least in the kingdom of heaven, is greater than john Baptist 
l Matth. 1●. 11. .  
Here a doubt may arise.  
How doth it appear, that the Gospel of Quest. 3 Christ is an heavenly kingdom, seeing it is in and upon the earth?  
I answer, Answ. It appears to be such three manner of ways. First, by the King thereof. Secondly, by the People thereof. Thirdly, by the state of the Kingdom.  
First, the Gospel appears to be an heavenly Kingdom, Rege, by the King thereof, which is Christ an heavenly King 
m Esa. 9.6.7. Zach. 9.9. Heb. 1.8. & 2.9. .  
Secondly, the Gospel appears to be an heavenly kingdom, Plebe, by the People, because the subjects hereof ought to be heavenly,, according to that of the Apostle, the Christians conversation should be in heaven 
n Phil. 3.20. , and that in a double regard, both extra, and intus, in the life, and in the heart. First, extra, in the outward man, our life must be pure and Angelical, immaculate, and unblameable in the sight of the world 
o Phil. 2.15. . Secondly, intus, in the heart, and inward man, and that in a twofold respect, both, I. in the judgement, the veil being taken away from our minds, and understandings 
p 2 Cgr. 3.16. , we hereby being made more able to discern between those things that differ, not being now children in understanding; but men 
q 1 Cor. 13 12. . And, II. in the affections, when they are set upon those things that are above, not upon those things that are beneath 
r Col. 3.1. ●. , hungering and longing in our souls, to be made partakers of them, rather than all temporal treasures: with Saint Paul, desiring to be dissolved 
s Phil. 1.23. , that we may be clothed with our house, which is in heaven 
t 1 Cor. 5.2. . Thus the Subjects of this kingdom should learn and labour to know what is good and heavenly, to love what is good and heavenly, to do what is good and heavenly, because they are subjects of a kingdom which is heavenly.  
Thirdly, the Gospel appears to be an Heavenly kingdom, ex regni statu, by the state of the kingdom that is first by the present state thereof, because now it is spiritually governed, by the holy Spirit, & the Ministers of the Gospel: & secondly by the future estate thereof, because it leads and brings unto heaven, and the heavenly kingdom, to that immortal inheritance, and eternal happiness which we cannot be deprived of 
a Luk. 12.32. and 1 Pet. 1.4. . And for these causes and considerations, it is most aptly called the Kingdom of heaven.  
Sect. 5 §. 5. Is at hand.] It may here be demanded, how doth this kingdom approach?  
Quest. I answer first, negatively, not by removeall, Answ. 1 or change of place, or by any mutation in God: this kingdom doth not come from some remote place, nearer now unto them, than it was, or from the Lord who is now of another mind, than he was.  
Secondly, affirmatively, it draws nigh unto Answ. 2 them by the manifestation thereof by Christ: Teaching us, Observe. that the preaching of the Gospel doth bring the kingdom of God unto us: Whence it is called the Gospel of the kingdom. Mat. 4.23. and 9.35. and Mark. 1.14. and that in a double regard. First because it is the means of regeneration: We being begot by this incorruptible seed, the Word of God 
b 1 Pet. 1.23.  and without holiness and purity the fruits of this regeneration there is no salvation 
c Hebr. 12.14.  secondly, because it begets faith, for that comes by hearing, and hearing by the word 
d Rom. 10.14.  and without this faith we cannot please God 
e Heb. 11.6 .   
§. 1. VERS. 3. For this is he that was spoken of by the Prophet Esaias, saying, the voice of one Sect. 1 crying in the Wilderness, prepare ye the way of the Lord, make his paths strait. 
§. 1. Prepare ye the way. Verse. 3] What need is there now of preparation, seeing that Christ is already Quest. 1 come into the world, neither is there any further expectation of him until the day of judgement?  
I answer first, Christ is not to be expected Answ. 1 Corporally, but Spiritually, for although he be in heaven, where he shall remain until the last day, when he comes unto judgement, yet notwithstanding he comes daily unto us, both by his word and by his Spirit, seeking an habitation and dwelling with us: I stand at the door and knock (saith Christ) to see if any will open unto me, that I may come in to him, and sup with him 
f Apoc. 3.20.  And therefore seeing that he thus comes unto us, it is necessary, that we should prepare to entertain him.  
Secondly, there is great need that we should Answ. 2 prepare to meet and receive Christ, in regard of our natural condition, which is this, that unless we be totally changed, we can have no communion either with God, or our Lord and Saviour Jesus Christ, for he is Righteousness itself, Truth itself, Wisdom itself, Goodness itself, Holiness itself, yea Perfection itself: but we are transgressors, liars, foolish, profane, wicked, yea altogether sinful, and therefore before there can be any communion between our Christ and us, there must be a change wrought in us; wherefore it is necessary that we should prepare and purge both our hearts and lives, that so he may be pleased in mercy to come unto us.  
Secondly it may be demanded wherein doth Quest. 2 this preparation consist?  
I answer, from the Prophet, Answ. Every valley must be exalted, and every mountain and hill be made low: and the crooked paths must be made strait, and the rough places plain 
g Esa 40, 4. . That is first, we must prepare to meet Christ by the valleys, that is by humiliation, for the conscience of sinners being wounded are so depressed with a true sense of their sins, that they dare not lift up their eyes unto heaven, as we see in the Publican 
h Luk. 18.13.  and unto such unworthy ones in their own conceit, Christ hath promised to come, and to exalt these lowly valleys. Secondly, we must prepare to meet Christ, by laying low the mountains and hills: these high places that are to be leveled are either those that are 1. proud by nature, or 2. that abound in honour and riches, and in all affluence in worldly things, by which they grow haughty, exalting themselves, contemning others, and trusting in this lofty condition and abundance: or 3. those that are transported with a persuasion of their own righteousness, as though they stood in no need of divine mercy: these are dangerous hills, and therefore they must be made low, that is we must 1. be humble in ourselves and towards all. 2. Not trust in any arm of flesh or worldly thing whatsoever. 3. Not place any confidence in our own merits, or righteousness at all, but have our affiance only in the mercies of God through the merits and righteousness of Christ Jesus, and this is our second preparation.  
Thirdly, we must prepare to meet Christ, by making crocked ways strait; by crooked paths are meant all transgressions on the right hand, as Heresies, errors, superstitions, hypocrisy and the like; these must all be rectified, that is, reduced unto the rule of God, and the Gospel of Christ, he being the way, the truth, and the life; and his word the true way unto life, and the most perfect rule of truth. Fourthly, we must prepare to meet Christ, by making rough places plain: by these rugged places are meant all errors on the left hand, as impiety, injustice, intemperance, and all other vices and obliquities of the life, which being walked in casts a man headlong into destruction. And therefore all these must be left, before Christ will come unto us.  
Quest. 3 Thirdly, it may be doubted, by whose labour and ministry is this preparation wrought?  
Answ. By the Ministry of the Ministers of the word of God, as in this verse, it is by the voice of the crier 
a Esa. 40.3.  the word being the means of regeneration, and the seed of faith: and therefore all the Ministers of the word of God, should be industrious herein, labouring to bring the people of God, first to a true sense of their sins, and sorrow for them. Secondly, to true humility, mortification,, self denial, and a sure confidence in the only mercies of God, and merits, and righteousness of Christ. Thirdly, to reduce them from all hypocrisy, superstition, heresies, and errors. Fourthly, to reform and reclaim them from all sins, vices, and enormities whatsoever.  
Sect. 2 §. 2. Make his paths strait.] Paths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Here it may be demanded how these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paths and ways are distinguished? Quest.  
Answ. Observe. I answer, two manner of ways, first, according to the use, ways are greater, paths are lesser: to teach us that we must not only abstain from great sins, but also from small, and that we must not serve God for the most part, but altogether: The Lord will either have the whole heart or none at all, he will not divide with Satan: and therefore they are much to blame, that excuse their sins, with saying they are but paths, not ways; they do not give themselves wholly to sin, for their transgressions are but small: thus the Usurer excuseth his unwarranted trade, because he takes not above eight in the hundred, and never takes the extremity of a forfeiture: the swearer excuseth himself, because he sweareth nothing but truth, the wine-bibber will say, it is true he drunk hard, but yet he was not drunken, for he knew well enough what he said and did: these excuses may be alleged, but they will not be admitted, for they will not excuse us unto God: because he requires that both paths and way should be prepared. Secondly, these two paths and ways may be distinguished according to the grammatical sense or derivation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a path comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to tread or use, or go often a trodden or beaten path, much used: Observe. teaching us that our hearts should not only be viae but semita not ways wherein God sometimes walks, but paths wherein he may walk continually; that is religion must have his continual residence in the heart and soul, without any dispensation at all. The occasions of the exercise of religion are always given, and therefore if the heart be true they will be always taken, and exercises of religion frequently practised: and not like some, who never think of God or religion, but upon the Lord's day.  
§. 3. Make strait his Paths.] Rectificate. Sect. 3 Here it may be asked what is to be rectified? Quest. Answ.  
I answer, Saint Luke shows that there are four things to be made strait 
b Luk. 3.5  Valleys, Mountains, Crooked and sharp ways: some thing hath been spoken of these before §. 1. I add a word or two. first Valleys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pracipitium, this signifies a vacuite of grace: these valleys are to be filled, and this emptiness to be replenished and enriched with the grace of God's Spirit 
c Apoc. 3● 15. .  
Secondly, Mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summitas & clivus, which signifies humane pride, and is to be humbled, as aforesaid §. 1. Thirdly, crooked ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tortuosa, which signifies an obstinacy in sinning; and this path must be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right and strait, that is, our steps must be reduced into the ways of God, and therein must we walk with all humble submission night and day. Fourthly, sharp ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salebrosa, this is taken either 1. for sin, in general: or 2. for contention which breaks the bond of peace, and rends the seamlesse coat of Christ, or 3. for the thorns of worldly cares & covetousness; and these are to be made smooth, i. e. sin is to be left, contention to be laid aside, and the love of the world to be mortified in us.   
§ 1. VERS. 4. 
Verse. 4  And the same john had his raiment of camels hair, and a leathern girdle about his loins, and his meat was locusts and wild honey. 
§. 1. His meat was wild honey.] The Papists Sect. 1 object this place to prove that john was an Eremite, john Baptist lived in the desert, fared coursely, and was barely apparelled, he eat locusts Object. 1 (a course kind of diet) and wild honey, 
d Bellar. de Monach. lib. 2. cap. 39  and wore a garment of Camel's hair, and therefore he was a true pattern of a right Eremite.  
I answer first, john's life was not so austere as Answ. 1 they make it: for the place where he lived was not so solitary, but that there were villages and houses not fare off, as it may appear by the people's resorting unto him: his diet also in eating locusts, and wild honey was usual in that country.  
Secondly, we deny not but john lived an austere Answ. 2 life, because he was a preacher of repentance, and had a singular office to prepare men for the coming of Christ: therefore his calling being extraordinary, he cannot be an author of an ordinary calling among Christians.  
Answ. 3 Thirdly, seeing Christ came eating and drinking, lived among men, and was apparelled as others were, why should Christians rather choose to imitate the Baptist, than our Saviour Christ, whose life and doctrine is for our imitation.  
Object. 2 Secondly, they object this place to prove, that the sufferings and obedience of the Saints, are laid up for Church treasure 
b Bellar. de Indulg. l ●. c. 2. prop. 4. . john (say they) was of a most innocent life, and was subject scarce to the least sin, and therefore he had no need of his fasting, austere life, imprisonment, death, to satisfy for himself: and therefore these remain for the satisfaction of others.  
Answ. 1 We answer First, that certainly John was an holy man, and endued with great grace, yet not without his sins and corruptions; and therefore he himself confesseth, that he had need to be baptised of Christ, which was for remission of sins.  
Answ. 2 Secondly, his afflictions were not laid upon him as punishments for sin (we confess) but as God's loving corrections to exercise his faith, and prepare him for his Kingdom: as the Prophet David acknowledgeth that his virtues were increased by God's gracious correcting admonitions 
c Psa. 119.67. .  
Thirdly, we must needs conclude with the Answ. 3 Apostle, of john, and of all others (excepting Christ that did no sin) that God hath shut all under unbelief, to have mercy on all, and therefore none hath either suffered more than their sins deserved, or done more good than was their duty to do.  
Object. 3 Thirdly, they hence object again, that a difference of meats is necessarily to be made upon some days, that is, that it is not only lawful to abstain from some meats, at some times (which we willingly grant) but that it is a sin to eat some sorts of meats and not others, at some time (which we deny,) and they endeavour to prove from this verse, thus arguing.  
The life of john Baptist was a continual fasting, he not only abstaining from dainties in general, but in special from all meats and drinks whatsoever, except Locust and wild honey, in this verse.  
Answ. 1 I answer first, john's fasting is not described in these words, neither is it true, that his whole life was a continual fasting: but only here is expressed his extraordinary austerity from sundry dainties, so long as he preached in the wilderness: for Saint Matthew saith plainly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alimentum ejus, or esca ejus, his food, or his meat was Locust and wild honey, which phrase signify not fasting, but rather feeding.  
Answ. 2 Secondly, the consequence is nought, john did thus, therefore we must do thus, is a palpable non sequitur; for this was peculiar unto john in regard of his peculiar and extraordinary calling.  
Thirdly, john abstaines from divers meats (we grant) but that he was forbidden them as Answ. 3 unlawful to use, we deny, and leave unto the Papists to prove.  
Fourthly, these words (his food was locusts and Answ. 4 wild honey) doth not signify that he never did eat any thing else besides these, or that he eat these only upon Wednesdays and fridays, but that this was his ordinary food for the most part: for though some Papists deny that ever he eat bread, yet some others make no great scruple to grant it.  
§. 2. His raiment was of Camel's hair.] Was Sect. 2 john clothed with camels skins? Quest. 1  
I answer no, Answ. but with an usual course sort of garment made of Camel's hair, which they were wont to wear that dwelled in mountainous places, and did not much frequent cities.  
Why did john who was Christ's forerunner Quest. 2 go thus poorly and country-like attired?  
Because, he would show hereby, Answ. that although his calling were great, gracious, and extraordinary, yet he did not affect worldly honours, external pomp, or outward splendour.  
Whether is there any analogy or resemblance Quest. 3 between John and the Camel, whose hair he wears?  
I answer, there is, for first, Answ. the Camel by nature is ordained unto labour, that is, to carry men and burdens, and is endued with strength to undergo it; so john was called and appointed by God to sustain great labour, and to serve men by preaching unto them, and baptising of them.  
Secondly, the Camel is neither armed with Answ. 2 sharp nails, nor teeth, wherewith he might hurt men, but is an harmless creature: so john came not to injure or damage any, but only to prepare them for the receiving of Christ.  
Was there any resemblance between john Quest. 4 and his garment?  
I answer, there was, Answ. for garments made of Camel's hair, seemed more unseemly and base in outward show, than other garments, but yet were more durable, and lasted longer: so john's doctrine seemed not so splendidious at first view, as the doctrine of the Scribes and Pharisees, but yet it was firm and perpetual.  
§. 3. His food was Locusts.] What were these Sect. 3 Locusts? Quest.  
First, some say they were the tops of certain Answ. 1 herbs, which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as Zaga Zabo an Aethiopike Bishop, thinketh, that John lived only of herbs.  
Secondly, some say that they were certain Answ. 2 Crab-fish, which the fishermen cast upon the shore, out of jordane, as unclean meat: but it is not like that John would eat any meat unclean by the law.  
Thirdly, Epiphanius (lib. contra Ebionitas) Answ. 3 saith, that some Jews would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth certain pleasant confections made of honey: but this is not the truth neither, for John's food was a course kind of meat as followeth by and by.  
Some object that the Text in this verse is certainly corrupted, because it is not probable, that Object. 1 John eat those creatures, that are called Locusts.  
Answ. I answer indeed some think it incredible that John should thus feed, and therefore suppose the place to have been corrupted by the writer's fault, by some slip setting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Locusts in stead of wild choke pears: others think this to have been the mistake, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crab-fish: But what need is there of this niceness, seeing by Moses law they were allowed to eat of Locusts, called Arbeh for the multitude of them 
aa Levit. 11.22. .  
Object. 2 Some object again, although it were lawful to eat Locusts, yet it is not likely John did, because it was a fruitless, and an unwholesome food, for they first afford no nourishment or very small unto the body: Pliny writeth, that they which did usually eat Locusts lived but forty years 
a Plin. lib. 6. cap. 30. : and Galen writeth, that the birds called Seleucidae in Asia, do void the Locusts whole, which they had eaten, and seem to be little nourished thereby.  
Secondly, Locusts are unwholesome food (according to the opinion of some) the eating thereof making men lean, swart coloured, short lived, and full of louse 
b Cardan. lib. de subtilitate Scalig. exercit. 91 Answ. .  
I answer, it is not likely that either Locusts did afford so small nourishment to nature, or were so unwholesome as these authors affirm; for First, Galen upon Hypocrates his Aphorisms 
c Lib. 2. cap. 18. , avoucheth that Locusts eaten, have great force to nourish. Secondly, Pliny saith 
d Lib. 11. cap. 28.  that among the Parthians they were counted a pleasant meat, and were very usually eaten. Thirdly, Dioscorides 
e Lib. 2. ca 44.  saith, that the people called Alphei did ordinarily eat of Locusts, although they had store of other meat, which argues that they were neither fruitless not obnoxious to the feeders upon them. Fourthly, Strabo 
f Lib. 16. Geograph.  maketh mention of a certain people that lived wholly of them; and therefore it is not likely that they were unwholesome. Fiftly, Bellonius 
g Lib. 2. Observat. cap. 88 , from the report of some authors testifieth, that in Africa they were eaten as dainties, not for Physic, but even for nourishment; thereby proving it a thing not incredible, that John Baptist should eat Locusts. Sixtly, Diodorus Siculus, most fully of all other 
h Lib: 4.  declareth this, telling us of certain Aethiopians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Locust eaters, who neither eat fish, nor cattle, but only Locusts continually: which at the spring time of the year they get in great abundance, and salt them up to preserve them for meat. Seventhly, it is not likely, that the Lord would have prescribed any unwholesome meat unto his own people, as he did these Locusts 
i Levit. 11.22. . Eightly and lastly, this may be granted, that Locusts were a base & course kind of meat, used only of the vulgar sort, because it was a food common and easy to be had, as learned Beza showeth 
k Beza s. .  
Object. 3 Some Jews object, that the Locusts was appointed to be eaten by the Hebrews, in remembrance of the plague brought upon Egypt by the Locusts, and therefore it was not only eaten of the vulgar sort: Answ. But this is but one of their fancies and idle conceits, and therefore needs no confutation.   
VERS. 5. 
Verse. 5  Then went out to him Jerusalem and all judea, and all the region round about Jordan. 
john Preached, and they go out to hear him preach: his preaching is not in vain, although it be in the wilderness, for many run unto it and are won by it.  
It may here be demanded, Why is the preaching Quest. 1 of the word always effectual?  
I answer first, because it is Gods own ordinance, Answ. 1 or the ordinary means appointed by God, for the bringing of sinners home unto him: hence it is called a fire, because it melts the leaden and dull heart, and warms the cold heart: it is called a hammer, because it breaks in pieces the flinty and hard heart 
l jerem. 23 29. , it is called a seed, because it begetteth us unto God 
m Matth. 13.19. , it is called a sword, because it divides between the affections and sin, striving to divorce us from sin, and to estrange our hearts from all iniquity 
n Heb. 4.12. ; and thus it comes to be so effectual, wheresoever it comes.  
Secondly, as it is God's ordinance, so the Answ. 2 Lord gives strength unto this his ordinance, for the performing of the former effects, in those that receive it: whence, by the Apostle, it is called, the power of God unto salvation 
a Rom. 1.16. .  
Thirdly, God hath some elect servants every Answ. 3 where, and therefore the word is never ineffectual: he had seven thousand that the Prophet saw not 
b 1 King. 19.18. : and hence the word of God is not confined unto any one place 
c 2 Tim. 2 9 ; yea, even in superstitious and idolatrous Athens, some are converted by preaching, Acts 17.32.  
It may further be asked, Who they were, Quest. 2 that went forth to john's preaching?  
I answer, the common sort, and Publicans, Answ. and Soldiers, and the like, Matth. 15.30. Mark. 18.1. Luk. 5.1. & 12.1. & 3.10.12.14.  
Why are the Plebeians more prone and ready Quest. 3 to embrace the Gospel, than the Governors, Scribes, and Pharisees?  
I answer, The causes hereof are, Answ. either first in regard of God, because he hath chosen the mean ones of the world, to confound the mighty 
d 1 Cor. 1.26, : Or, secondly, in regard of us, and that in a double respect. I. Because they that are less wise, are more docible, and willing to be taught. II. Because they that are high and exalted in the world, for the most part, are so proud, that they contemn to be taught.   
VERS. 6. 
Verse. 6  And were baptised of him in jordan, confessing their sins. 
Whether are infants to be baptised, or not? for Sect. 1 it seems that john, baptised none, but such as Quest. 1 could come unto him▪ and confess their sins, which argues both more years and discretion, than infants have.  
I answer, Answ. That although the Anabaptists deny it, without just cause, yet we affirm it for these reasons: First, because they have the thing, therefore it is reason they should have the sign: the children of the faithful are within the covenant, & therefore the seal of the covenant, belongs unto them 
e 1 Cor. 7.14. .  
Secondly, Christ loves them, and blesses them 
f Matth. 10.14. , and is angry with his Apostles who would have kept them from him, and therefore they are to be admitted unto this holy Sacrament, lest otherwise we provoke the Lord unto anger against us.  
Thirdly, Baptism is the ordinary entrance into Noah's ark, the symbol and means of salvation, and type of the Church of Christ: and therefore it were a deed very uncharitable to exclude them from it.  
Fourthly, it was prefigured by Circumcision; and therefore belongs unto infants now as well, as that did then.  
Quest. 2 Whether is Baptism necessary unto salvation or not? it seems it is, because they flock so unto the Baptist to be baptised.  
Answ. 1 I answer first, it is not absolutely necessary, necessarium est quod non potest se aliter habere (saith Aristotle) that is called absolutely necessary unto a thing, without which it cannot be, and thus the Baptism of the Spirit is necessary, because without that we cannot be saved 
g joh. 3.5 , but the Baptism of water is not thus necessary, because children may be saved without it. Circumcision was not before the eighth day, and yet certainly many died before that time, all which we must not exclude from heaven and eternal happiness: Abraham was justified before he was circumcised 
h Rom. 4.11. , and therefore the lack of that Sacrament should not have debarred him from perpetual peace, if he had died without it. job (as I conceive) was not circumcised at all, and yet none (I hope) will deny salvation unto him, considering that rare testimony that God gave him; that he was a perfect and upright man, one that feared God, and eschewed evil; not having his fellow upon earth, and holding fast his integrity even in the midst of his trials, & Satan's assaults 
i job. 1: 18. and 2.3. . In the primitive Church they Baptised only twice in the year, at Easter and Pentecost, before which times came about, it cannot be denied, but many were taken away by death; which the Church would never have permitted, if they had been of this belief, that without Baptism there had been no salvation: And therefore these things considered, our Church doth not hold it of absolute necessity unto eternal life.  
Answ. 2 Secondly, there is a respective necessity, and thus Baptism is necessary unto salvation, because it is the only ordinary remedy for the purging away of our original corruption: it is the ordinary door into the Ark, and admission into the Church, and therefore the neglect of it is lethal and mortal, that is, to the party that dies without it, if of years of discretion; but if an infant, then only unto the parent, as shall be showed (God willing) more largely elsewhere.  
Quest. 3 It may here be yet further asked, Whether are the Ceremonies and rites used in Baptism, necessary unto the essence of the Sacrament or not?  
I answer, no; the people here are Baptised Answ. 1 in Jordane, and Philip doth baptise the Eunuch in a river 
k Acts 8.36. , which is not according to the manner used now with us.  
Secondly I answer, that there are three things Answ. 2 in this Sacrament. First, the action commanded, and that is the washing with water, which belongs ad esse sacramenti, and is so necessary, that without it there is no sacrament. Secondly, the convenient & fitting circumstances, they belong ad bene esse sacramenti, to the decency of the Sacrament. Thirdly, there are superstitious rites, and these are to be abolished.  
Which are these superstitious rites, that are Quest. 4 to be abolished?  
I answer, Answ. some of those rites which are used at this day by the Papists, contrary to the institution of Christ and practice of his Apostles.  
It may be doubted here, if our ceremonies used Quest. 5 in Baptism be not superstitious also, and therefore to be abolished: for we have our Font, our Surplice, and the Cross used in Baptism also, as well as the Papists?  
I answer first, some ceremonies are necessary Answ. 1 for ornaments sake, as the Surplice and the Font, and Saint Paul desires, that all things may be done decently and in order.  
Secondly, those ceremonies that offend may Answ. 2 be taken away, but yet by the Magistrate, not by a private humour or person, as Hezechias did the Serpent, when it was abused unto Idolatry 
c 2 King. 18.4 .  
Thirdly, no ceremonies used in or by our Answ. 3 Church, either of the Cross or Surplice are of the essence of the Sacrament, or so thought to be, all those things being held by us adiaphorall.  
It may here be objected, why do our Canon's Object. 1 then enjoin a Font in the Church, and the Surplice and Cross to be used in Baptism?  
I answer, not for necessity, but for uniformity, Answ. lest that our Church should be rend by breaches and divisions: But of this more fully elsewhere.  
How many sorts of Baptisms are there? Quest. 6  
First, some 
a Damasc. l. 4. cap. 1.  answer, that there are eight Answ. 1 kinds of baptism; the first is the Deluge, the second was the passage of the Israelites over the Red Sea: the third was, the legal washings commanded unto the Jews under the law: the fourth is the Baptism of john: the fift is the Baptism of Christ, that is, that baptism which Christ daigned to receive from john, sixthly, the baptism of repentance, or penitential tears; seventhly, the baptism of blood or martyrdom, and the eighth of fire and the spirit.  
Secondly, others 
b Dion. Carthus. s.  say there are five sorts of Answ. 2 baptism: for Damascens three first they comprehend under one, which they call baptismum figurativum, typical baptism: and the baptism which john gave, and Christ received, are both one. The first then of these five kinds (according to Carth●sian) is figurative baptism, such was the passage of the Israelites over the Red Sea, and their corporal washings, lotions, and purifications in and by water, according to the Mosaical law.  
The second he calls praeparatorium preparatory baptism, this was (saith he) the baptism of john which made way for, or ushered in the baptism of Christ. The third is called purgativum, purifying baptism, whereby we are regenerated by water and the holy Spirit; and purged from all our sins. The fourth is called supererogativum, a supereregatory baptism, which is the baptism of blood and martyrdom: the fift is quotidianum, a continual baptism and that is of tears Answ. 3 and godly sorrow for our sins.  
Thirdly, others 
c T. Aquin  say that there is but only one baptism properly so called, which is celebrated in water, with a certain and determinate form of words prescribed by our Saviour unto his Apostles, Go (saith he) and teach all nations baptising them in the name of the Father, of the Son, and of the Holy Ghost.  
Answ. 4 Fourthly, because we have else where to speak of the parts of baptism largely, I resolve this question briefly with the Apostle: The like figure whereunto even baptism doth now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of jesus Christ 
d 1 Pet. 3.21. . In which words are clearly expressed a double baptism, external and internal, a washing with water, and with the Spirit of God.  
Dionyfius Carthusian in his second answer to the former question, saith, john's baptism was but a preparatory Baptism, not the same with Christ's; and because we deny this, Bellarmine 
e Bellar. li. 1. de bapt. cap. 20.  takes the quarrel in hand, and undertakes to prove it thus: The baptism of john had not the Object. 2 invocation of the Trinity, as the baptism of Christ hath, therefore it is not the same.  
Answ. 1 We answer first, that there was the presence and invocation of the Trinity in the baptism of john: as appears thus; Christ came unto john to be baptised, God the Father spoke from Heaven, God the Son was in the water, and God the Holy Ghost descended in the likeness of a Dove, so plainey else where 
f joh. 1.33  John himself saith, He that sent me; to baptise with water (here is the authority of God the Father in john's baptism) said unto me: upon whom thou shalt see the Spirit come down, he it is that baptiseth with the Holy Ghost: Here is the name and authority of God the Son 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 jordaene baptismus, etc. Then in jordan the name of the Trinity being invocated, baptism was instituted, when the mystery of the Trinity appeared.  
Answ. 3 Thirdly, john used the same form in baptising, which the Apostles did; they baptised in the name of the Lord Jesus 
h Act. 2.38 , and so did john 
i Acts 19.4.  and Saint Ambrose 
k Li. 1. de spirit ca 3.  affirmeth that john baptised in the name of Christ: and therefore it is not unlike, but that john baptised in the name of the Trinity, as the Apostles did: for although the name of Jesus only be expressed, yet thereby is signified the end & scope of baptism for remission of sins, not an exact and precise form of baptism.  
Whether do the Ministers in baptism confer Quest. 7 grace upon the parties baptised? or whether are they givers of heavenly gifts in baptism or no.  
I answer, Answ. the Sacraments are holy in themselves, and have not their holiness from men: and it is not the Minister of baptism, but the blessed Trinity, that in and by baptism doth work faith and confer grace upon the children of God. That it is God, and not man that works grace and confers heavenly gifts upon those that are baptised, appears by these arguments. First, because a divine gift cannot be given by man, neither can any wash away the spots, stains, and pollutions of the mind, but only 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 sins 
a Psa 51.2 , and again; purge me with hyssop, and I shall be clean, wash me, and I shall be whiter than snow: Thus David 
b Psa. 51.7 . Again the Prophet Esay desireth, that the Lord would wash away the filth of the daughter of Zion, and purge away the blood of jerusalem 
c Esa. 4 4. .  
Thirdly, because Christ saith plainly, that it is he (that is he alone) that gives that water (that is spiritual grace and life) Whereof who so drinks shall thirst no more for ever 
d joh. 4. .  
As the Dyer by the touching only of the cloth cannot give a colour unto it, so neither the Minister of the baptism by himself, without the operation of the Blessed Trinity, in that holy ordinance can give any divine grace, or heavenly tincture unto the school  
Again, if the Church of God be a Vineyard, than the Ministers are but tilers, and it is God that is the Lord and Master of the family, and therefore all spiritual gifts are given by him.  
Lastly because (as one saith 
e Optatus li. 5. cont. Parmen. ) Saint Paul shows, that this whole Sacrament of baptism doth belong unto God, while he saith, I have planted, and Apollo's watered, that is I have made one of a pagana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a mere heathen that had no knowledge of God, I have brought him to some understanding of him, and of the principles of religion: and Apollo's he hath baptised him that I have thus taught and instructed: but it is the Lord only that must cause to grow and increase what I have thus planted and Apollos watered 
f 1 Cor. 3 6. .  
§. 2. Confessing their sins.] The Papists Sect. 2 object this place to prove their auricular confession; because (say they. 
g Rhemist Object. ) john did not induce the people to a general acknowledgement only, that they were sinners, but also to utter every man his particular sins.  
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 john's ear.  
Answ. 2 Secondly, it is contrary to the nature of the meeting, which is public, where comer and secret exercises have no place.  
Answ. 3 Thirdly, if the Papists will ground their auricular confession upon this place, than they must have it but once, and that before Baptism: not yearly, and that before the Lord's Supper.  
Answ. 4 Fourthly, it is impossible, not only for every one of the people to make recital of their particular sins particularly, which were both infinite and in part unknown: but also for john alone to hear all those, which they could have made confession of, especially never having before made confession of their sins in the whole course of their life 
h Sic Ca●twright. s. Matth. 3.6 where this is amplified. .  
Quest. 1 It may be demanded, What confession of their sins they made?  
Answ. 1 First, some say that they confessed only in general, that they were sinners.  
Secondly, we may say, that they confessed particularly these sins unto john, wherewith their consciences were most pressed, that so they Answ. 2 might enjoy the greater good by his ministry, and be delivered from those their iniquities.  
It is questioned sometimes amongst Protestants, Whether we be not too remiss in exacting Quest. 2 Confession of sins, as well as the Papists are too strict?  
For answer hereunto it is fit first to agree upon the terms, to wit, Answ. 1 what is meant by confession. 2 what is meant by Exacting. 3 what is meant by Protestants.  
First, consider we, what is meant by confession: there are divers sorts thereof, Bishop jewel hath three sorts: and Chemnitius hath nine degrees; but we may thus plainly distinguish them.  
Confession is either unto 

God which is frequent in Scripture: I confessed my sins unto thee, said David 
i Psa. 32.5. .  
or Man either 

Public, either in 

General terms, as the people did by the levitical law.  
Particular acknowledgement of sin 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 james bids us to confess our sins one to another 
l jam. 5.16. .    
or Pastor in cases 

Extraordinary as when 

Some sin's burden the conscience.  
In some act which we have done, we being doubtful whether we have done 

Well  
or ill.      
or Ordinary, either 

More lawful which must be Or 

The requiring the confession of some sins only, which daily prevail against us, and which we cannot conquer or overcome.  
Uoluntary, and free, without any compulsion or constraint.    
Unlawful to wit, the requiring the confession 

Of all sins and circumstances which we have committed.  
And that once a year at the least.  
Yea enjoined upon necessity to salvation.              
Exaction may be understood two ways. First, of constraint, as of necessity. Secondly, of persuasion only, as profitable.  
Now this question 1. is not of confession to God: nor 2. Publicly to the congregation: 3. to one another: but 4. to the Pastor only: and 5. not that which is enforced of necessity, unto a particular enumeration of all acts and circumstances; but that only which is done by the Confitent willingly and freely; and by the Pastor at the most, but persuaded as profitable, not enjoined as simply necessary. And therefore I say, as that auricular, universal, general, peremptory Confession is justly condemned, and exploded by our Church (as shall be showed else where:) so of the other there may be godly use, as shall be proved in another place.  
Thirdly, consider that Protestants may be taken two manner of ways: First, for private Ministers in the practice of their preaching: here I confess ingenuously, and am verily persuaded, that the holy and sober use of confessing, (upon divers weighty occasions) might by God's blessing be the instrument of much good among his people (as shall God willing else where be proved:) this caution or admonition observed, that a thing which may be either perniciously or profitably used (as confession of sins to the Pastor may) should neither be too fare pressed, or too wholly neglected, according the saying of Charles the Emperor. Confessio neque nimis laxanda, neque nimis astringenda.  
Secondly, by Protestants may be meant the doctrine of our Church: and in this sense Protestants are not too remiss in the doctrine of confession of sins; for our ever precious jewel saith, private confession (abuses set apart) we condemn not: Bishop Morton (a present principal pillar of our Church) allows it also, so it be free and not exacted 
a Appeal. 2 4 Sect. 5. : and Chemnitius 
b Part. 2. 5.  saith plainly. Ea qua conscientiam gravant, exponere consulit ecclesia nostra instructionis & consolationis gratiâ: that is, our Church doth advise men, to acknowledge those sins that trouble and oppress their consciences, if they desire either counsel or consolation 
b See also Bishop Usher, in his answer to the Irish jesuit. Pag. 81. : yea we may make our adversaries our judges in this particular, for Bellarmine himself 
c De paenit. 3.1.  confesseth, that our men, (naming Chemnitius, Melancthon, and Calvin) allow of confession.  
Lastly, our Communion book (in the end of the second exhortation unto the Lord's Supper) saith, if there be any that through the sight of their sins cannot quiet their own conscience, but require further comfort or counsel, then let him come to me, or some other Minister of God's word, and open his grief, etc.  
And in the visitation of the sick, the Rubrique saith, the sick person shall make a special confession, if he feel his conscience troubled with any weighty matter. For conclusion of this question, as our Church allows of private confession of sins unto Ministers; so it behooveth to have good consideration, as well of the persons, and of the manner of doing, as of the fitness of the particulars to be revealed.   
Verse. 7 VERRS. 7. But when he saw many of the Pharisees and Saducees come to his Baptism, he said unto them, O Generation of Vipers, who hath warned you to flee from the wrath to come. 
Sect. 1 §. 1. The Pharisees and Sadduces: these were both most wicked sects. 1 the Saducees were profane denying the immortality of the soul. 2. the Pharisees were hypocrites, making a show of that which was not in them: and yet both these come to john's Preaching: from whence it Quest. 1 may be demanded, Why doth the preaching of the word awaken all, and draw of all sorts unto it, like a draw net that brings to shore both good and bad 
a Matt. 13.47. ?  
Answ. 1 I answer first, this comes from the nature of the Gospel preached, which is first a Trumpet 
b Esa. 58.1. and 1 Cor. 14.8. , and therefore awakens all. 2 it is a sword, and therefore it wounds all 
c Heb. 4.12. . 3 It is like the Angel in Bethesda, and therefore moves, troubles, & persuades all: the word makes wicked men often sigh and tremble in the hearing of it, 
d joh. 5.4:  and hence it works some effect or other (for the most part) Answ. 2 upon all.  
Secondly, this comes from the instability of our nature, and movableness of our dispositition: est natura hominum novitatis avida, we are naturally like the sand in the water, moved and stirred with every wave: like reeds shaken with the wind: novelty often makes us run unto the word, as the Sadduces and Pharisees here, we being naturally like the Athenians that desire to hear new things, having itching ears.  
Object. But against this it be objected, The word (though preached) profits none but the faithful, because except it be mixed with faith it avails not 
e Heb. 4.2. Answ.   
I answer, certainly the word preached profits not all, but yet it moves all: the seed works something in the stony and thorny ground, as well as in the good ground, although not so much nor so profitably: the water being moved and troubled, the clay and sand arises, although presently that which is heavy sinks down again to the bottom: Thus, many come unto Christ 
f Luk. 5.1. and 12.1. , but for a divers end, first some for novelties sake, that they may see him, because they hear rare things of him: Secondly, some that they may see his miracles and hear him preach. Thirdly, some that they may be fed by him: Fourthly, some that they may be cured by him: Fiftly, but very few that they might hear his word, to keep and observe it. And thus many come unto the word for divers ends, and are sometimes awakened by it, although the most part fall to the sleep of sin again.  
Why is the coming of the profane Sadduces Quest. 2 and the hypocritical Pharisees unto john, here mentioned?  
To teach us that there is no order or calling so desperately wicked, Answ. Observe. but the Gospel calls and gathers some of them unto it: the truth of this answer appears by an Induction of divers examples, viz.  
First, from the Pharisees; the Gospel calleth Nicodemus 
g joh. 3.1.  and Gamaleel 
h Act. 5.34.   
Secondly, from the Senators and great and rich men, it calls joseph of Arimathea 
i Matth. 27.57  and Sergius the Proconsul. Acts 13.  
Thirdly, from the soldiers; it calls the Centurion 
k Matth. 8.5.8.13. , and Cornelius, Acts 10.  
Fourthly, it calls the Keeper of the prison. Acts 16.  
Fiftly, from the harlots, it calls Mary Magdalen and divers others.  
Sixtly, from the thiefs, it calls one.  
Seventhly, from the Idolatrous, and superstitious Athenians it calls Dionysius, and Damaris and some others 
l Acts 17.34. .  
§. 2. Come unto his Baptism] Wherein doth Sect. 2 Baptism excel circumcision, Quest. that these that were circumcised, run thus unto john's Baptism?  
I answer, some 
m Peter. s. Gen. 17.  say, there is a threefold preeminence Answ. 1 of Baptism beyond circumcision. First, in the facility or easiness of it, because it is not so painful to the flesh, as circumcision was. Secondly, in the universality and liberty: for Baptism is free for both sexes, for all Nations, that profess Christ at all times: whereas circumcision belonged only unto the Israelites, and to males, and was tied to the eighth day. Thirdly, in the efficacy, because baptism absolveth a man from all sin, and the punishment thereof.  
§. 3. Oh generation of Vipers.] Why doth Sect. 3 Saint john call the Pharises and Saducees Vipers? Quest. 1  
First, some say, for their ingratitude; it being Answ. 1 the nature of the Viper to eat the bowels of his dam: thus our Saviour blameth them for their unthankfulness unto the Prophets of the Lord that were sent unto them, Oh Serpents, and generations of Vipers, how can ye escape the condemnation of hell 
b Matth. 23.33. ? But this doth not seem to be the reason of this phrase, in this verse.  
Secondly, as the Viper hath his teeth buried Answ. 2 in his gums 
c Plin. lib. 11. cap. 37. , so that one would think it were a harmless beast, and could not by't; so also had these deceitful hypocrites their secret corners and conveyances, wherein they so cunningly couched their wickedness, that they were taken of all other to be the most innocent.  
Answ. 3 Thirdly, because their malice was of a venomous nature: Pliny saith, immedicabile venenum, there is no antidote to expel the poison of a Viper, nor medicine to cure him, whom it hath stung; and therefore the inhabitants of Melita 
d Act 28.4.5.6.  1 attribute murder unto Paul, they said, he was a murderer, because the Viper fastened on his hand. 2 they say vengeance will not suffer him to live, because now there was no hope to escape death, being thus stung. 3 although he had thrown the viper into the fire, yet they expected when he should have swollen, and fallen down dead suddenly; as if it were in vain to use any means to prevent the venom of this serpent. 4 when they saw he had no harm, they said he was a God and not a man: thus mortal was the venom and poison of a viper esteemed: And thus Saint john by this Phrase shows unto the Pharisees and Sadduces, that by nature they were Uiperlike having first no good thing in them at all any more than the viper: but secondly, that they had in them the gall of bitterness, and an incurable evil.  
Quest. 2 How did john know what these Pharisees and Sadduces were, that he passeth this sharp censure upon them?  
Answ. 1 I answer First, some say by their habit (as the Monks are known) and thus our Saviour saith that they be known by their Phylacteries 
f Matth. 23.4. . 
Muscul. s   
Answ. 2 Secondly, others say that john knew it by their bypast conversation; but this is not likely, because john was in the wilderness, and therefore how could he know what their life had been?  
Answ. 3 Thirdly, others say, that john knew it by ask the people what they were: but it is not likely, that upon the report of the common multitude, john would thus bitterly have reproved them.  
Answ. 4 Fourthly, john knew by the revelation of the Spirit of God: thus Calvin. sup.  
Quest. 3 If john did not certainly of himself know what they were, why doth he so quickly reprehend them? or why doth he thus astonish or affright them? Answ.  
I answer, because the Holy Ghost had taught him, that they stood in need of reprehension.  
Quest. 4 Is it lawful for Ministers to reproove their hearers? Answ.  
I answer it is, for Saint Paul commands Timothy, to rebuke them that sin 
g 1 Tim. 5.20. .  
Quest. 5 Why must sinners be reproved by Ministers?  
Answ. 1 I answer first, because it shows their zeal towards God in not respecting man more than the Lord.  
Answ. 2 Secondly, because they are Surgeons; sanus non eget medico, the whole needeth not the Physician, but the sick party; the wounded stands in need of a Chirurgeon, and where the wound is festered, there is need of corrasives.  
How fare may Ministers reproove those that sin?  
I answer First, it hath been lawful to reproove Quest. 6 them by name; thus Paul reproved Answ. 1 many, as for example, Hymeneus, 1 Tim. 1.20. Philetus, 2 Tim. 2.17. Phygellus and Hermogenes. 2 Tim. 1.15. Alexander, 2 Tim. 4.14. and the incestuous person. 1 Cor. 5. But our Canons now forbidden this.  
Secondly, it hath been lawful to reproove Answ. 2 great men by their names: thus Elijah reproves Ahab, saying, it is thou that troublest Israel, and thy father's house 
h 1 King. 18.18. : thus Nathan reproves David, saying plainly unto him, thou art the man. 2 Sam. 12.7. thus Christ calls Herod Fox. Luke 13.32. But these reproofs were extraordinary, and therefore as extraordinary examples are not to be imitated.  
Thirdly, it is lawful for Ministers to reproove Answ. 3 their people, and that without fear of their frowns or anger; because the Lord bids them lift up their voices, and tell his people of their sins 
i Esa. 58.1 . and he is able to defend them.  
What sinners are Ministers most sharply to Quest. 7 reprehend?  
I answer, Answ. Hypocrites and such as go about to justify themselves: as the Scribes, john 9.41. and the Pharisees and the Sadduces in this verse.  
Why are these more sharply to be reproved Quest. 8 than others, seeing they seem in the eye of man better than others?  
I answer First, because they sinne more heinously Answ. 1 than others, for they lie against God, as Ananias did, 
a Acts 5.  they so long deceive men with their false shows and outward appearances, that at length they think they can deceive God himself.  
Secondly, because they are not moved with Answ. 2 general reprehensions or comminations: when the Lord threatens the world, they take no notice of it, as not at all concerning them, thinking themselves to be just and good, and therefore excluded from those means 
b joh. 9.41. ; wherefore it is necessary that such either be privately admonished or particularly reproved.   
VERS. 8. Verse. 8 Bring forth therefore fruits meets for repentance. 
This verse is like Goliath sword, sometimes it fights for us, sometimes it seems to fight against us, for First the Papists object this place to prove, Object. 1 that we may satisfy the wrath of God for the punishment due unto sin arguing thus, Bring forth fruits worthy of repentance: here Saint john preacheth satisfaction by doing worthy fruits of penance, as fasting, prayer, alms and the like.  
To this we answer first, fruits worthy of repentance, Answ. 1 are no satisfaction for sin, or the punishment thereof, but only arguments of true repentance, or effects, not any formal parts thereof.  
Secondly, in this place mention is made of Answ. 2 everlasting destruction, verse 10. every tree that bringeth not forth good fruit, is hewn down, and cast into the fire: wherefore if by worthy works, they understand satisfactory works, then will it follow, that fatisfaction may be made, not only for temporal, but for eternal punishment.  
Answ. 3 Thirdly, this place proves not their position, for Bellarmine saith, we may satisfy for the temporal punishment of sin, ex propriis, of our own, ad aequalitatem, to an equality, ex condigno, worthily: Now this verse neither proveth equality nor condignity, nor a property of our own satisfaction; which all three are against the Scripture: For, I. there is no equality, we c ●ot answer God one of a thousand 
c job 9 3. . II. There is no property 
d 1 Cor. 4.7. , If thou hast received it, why rejoycest thou, as though thou hadst not received it? III. There is no condignity 
e Luk. 17.10. : when we have done all that is commanded, we are but unprofitable servants.  
Object. 2 As the Papists object this verse for satisfaction, so we object against it: They say, that Purgatory pains may be redeemed by the good works of this life: we affirm the contrary from these words, Bring forth worthy fruits of repentance: by these works testifying repentance, men do fly from the wrath to come, vers. 7. and the tree that bringeth not forth these fruits, is cast into the fire, vers. 10. This is the everlasting wrath of God, & a fire, which we do not satisfy for, but prevent by these fruits. so these are works to be performed by the living, they pertain not unto the dead: they prevent everlasting destruction through faith in Christ, for the which they themselves confess, our works do not satisfy.  
Quest. 1 The Papists may here demand of us, whether there be no use of good works? for it seems by that which hath been spoken, that we are enemies to good works, and friends to licentiousness.  
Answ. 1 I answer first, that in repentance we are to bring forth outward fruits worthy amendment of life.  
Answ. 2 Secondly, repentance itself is in the heart, and therefore must be testified in all manner of good works, the principal whereof are, I. To endeavour daily to renounce and leave all sins: and, II. in all things to do the will of God.  
Answ. 3 Thirdly, we are not patroness of licentiousness, or enemies of good works: for we maintain a threefold profitable and necessary use of them, viz. both in respect of God, of Man, of ourselves.  
First, we say, good works are necessary to be done in regard of God, and that in these respects, First, that his commandments may be obeyed, and that his will may be done: for the will of God is, that we should be holy, that is, abstain from sin, and do that which is good 
f 1 Thes. 4.3. . Secondly, that hereby we may show ourselves to be obedient children to God our Father: in doing that which he bids us, in eschewing that which he forbids us 
g 1 Pet. 1.14. . Thirdly, that thus we may show ourselves thankful unto God for our redemption by Christ; he redeeming us for this end, that we might serve him in righteousness and true holiness 
h Luk. 1.74.75.  Fourthly, lest otherwise we grieve the Spirit of God, which we are preadmonished carefully to take heed of 
i Eph. 4.30  and rather to endeavour to walk according to the direction of the same 
k Gal. 5.22. . Fiftly, that God, by our good works, may be glorified 
l Matth. 5.16. . Sixtly, that we may be good followers of God 
m Ephes. 5.1. , thus imitating him in holiness and uprightness 
n 1 Pet. 1.15. .  
Secondly, we say good works are to be done in regard of Men, and that in these respects, First, that our neighbour may be helped in worldly things 
o Luk. 6.38. , thus the works of righteousness, mercy, pity, and charity are to be performed, because our brethren are helped and comforted by them in outward things.  
Secondly, that thus by our example of holiness, he may be won unto godliness 
a 1 Pet. 2.12. . Thirdly, that we may prevent in ourselves the giving of offence 
b 1 Cor. 10.32.  we must be careful not to give offence unto any, which is done by a constant course of uprightness and holiness: yea by doing good, the mouth of the enemy is stopped.  
Thirdly, and lastly, we say, good works are necessary in regard of ourselves, and that in these respects.  
First, that hereby we may show ourselves to be new creatures 
c 2 Cor 5.17.  for with such, old things are left, and all things are become new. Secondly, that thus we may walk as the children of light 
d Ephes. 5.8. .  
Thirdly, that hereby we may have some assurance of our faith, and of our salvation: for holiness is the way to heaven 
e 2 Pet. 1.8.10.  and faith is showed by works 
f jam. 2.17 18.  that is, a dead and counterfeit faith is discerned from a true, only by true holiness and uprightness in our lives and conversations.  
Fourthly, that thus faith and the gifts of God may be exercised and continued unto the end 
g 2 Tim: 1.6. , we must labour daily to exercise the grace of God in us, that so it may daily grow stronger in us.  
Fiftly, that the punishments of sin both temporal, and eternal, may be prevented: the Lord hath threatened that if we break his statutes and keep not his commandments, that then he will visit our sins with the rod, and our iniquity with stripes 
h Psa. 89: 31.32. , and therefore to avoid these heavy punishments, it is requisite that we labour to abound in good works.  
Sixtly, that the reward may be obtained, which GOD freely in mercy hath promised to men for their good works 
i Gal. 6.9.  let us (saith the Apostle) not be weary in well doing: for in due season we shall reap if we faint not: good works having a promise both of this life and of the life to come 
k 1. Tim. 4.8. .  
It may from this verse be further demanded, Quest. 2 what worthiness is this that St. john here persuades unto  
For the resolving of this question, Answ. observe that there is a double worthiness. First, an exact proportion and adequate worthiness of a thing: when a man is in every respect worthy of that which he doth enjoy: Saint john speaks not of this. Secondly, worthiness sometimes signifies a certain conveniency and decency, which takes away repugnancy but doth not infer absolute condignity, or worthiness: and thus it is taken in this verse, Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, convenient, befitting, and beseeming (not contradicting or repugning) repentance which ye profess: as if Saint john would say unto them, you seem to repent and to be sorry for your former sins, learn therefore hereafter so to live, as becomes those that do truly repent indeed.   
VERS. 9 And think not to say within your selves, Verse. 9 we have Abraham to our Father, for I say unto you that God is able of these stones, to raise up children unto Abraham. 
Object. Answ. The Jews here object unto john, either we are the children of Abraham, or none are. To this the Baptist answers, Deus potest, that God can raise up children unto Abraham even of stones: and therefore there is no such necessity, that they must needs be the sons of Abraham.  
God is able of these stones to raise up children unto Abraham.  
Quest. 1 What is the meaning of these words?  
Answ. 1 I answer first, they may be understood literally, thus, that God Almighty who created all things by his word, can procreate and raise up even of stones righteous men, who should be the spiritual children of Abraham, and so more true and more noble sons than they were, who were his natural children, but not spiritual.  
Answ. 2 Secondly, this may be understood Metaphorically, thus, that the Lord can raise up faithful children unto Abraham, even of the Gentiles; who although for the hardness of their hearts and stolidity, and gross idolatry they are called stones, yet the mercy of God can make them holy and spiritual men, and consequently worthy to be called the children of Abraham.  
Quest. 2 It may hence yet be asked, how many ways God doth produce and make man?  
Answ. I answer five. First, he makes man without man or woman, and thus he made Adam. Secondly, he makes man of man, without woman, thus he made Evah. Thirdly, he makes man of woman, without man, and thus he made Christ. Fourthly, he makes man of man and woman, according to the common course of nature, and thus he makes all us the natural sons of Adam. Fiftly, Deus potest, God could make children and sons even of stones, as in this verse.   
Verse. 11 §. VERS. 11. I indeed baptise you with water unto repentance, but he that cometh after we is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the Holy Ghost and with fire. 
Sect. 1 §. 1. The Papists say, the baptism of john was of another kind than Christ's baptism was 
a Bellar. li de bapt. ca 20.21. , and they prove it from this verse thus, john himself saith, I baptise you with water, but he shall Object. 1 baptise you with the Holy Ghost. Therefore john's Baptism and Christ's was not all one. john's baptism not giving the Holy Ghost as Christ's did.  
We answer, Answ. john speaketh not of divers baptisms, but of divers operations and ministeries, in one and the same baptism: for john as all other Ministers do, did but give water: and Christ co-operating and working together with them giveth the Holy Ghost.  
But they object again, john doth not say, Object. 2 Christ doth baptise with the holy Ghost, but he shall baptise; therefore Christ did not baptise together with john by his Spirit 
b Bellar. cap. 21. .  
We answer, Answ. as john here speaketh of Christ in the future tense, so the same john speaketh else where of Christ in the present tense 
c joh. 1.33.  1. saying, this is he, which baptizeth with the Holy Ghost; therefore, Christ did both then baptise with his Spirit, & afterwards also more manifestly, when the gifts of the spirit began to be shed forth more plentifully upon men. 2. The same john speaking of Christ, saith, Behold the Lamb of God, that taketh away the sins of the world 
d joh. 1.29. , he even then when john baptised, did take away sins. 3. john testifieth of Christ, that of his fullness we have all received 
e joh. 2.16. , and therefore even then Christ baptised with the Spirit, which was signified by receiving of his fullness.  
Against these three proofs they object three Object. 3 things: First, that Christ is said to baptise with the Spirit, not that then he baptised, but to signify that when he baptised, he should not only baptise with water, but with the Spirit.  
To this we answer first, if Christ then only Answ. 1 began to baptise with the Spirit, when he baptised with water; it would follow, that he never baptised with the Spirit; for it is certain that he baptised not with water 
f joh. 4.2. , as St john the Evangelist saith, that jesus himself baptised not, but only his Disciples.  
Secondly, that Christ at that instant baptised Answ. 2 with the Spirit, is evident from john's words 
g joh. 1.33. . He that sent me to baptise, said unto me, upon whom thou shalt see the Spirit come down, etc. that is he which baptizeth with the Holy Ghost: Christ then immediately, at the coming down of the Spirit, baptised with the Spirit: unless they will say he received the Spirit in vain.  
Against the second proof they object, Christ Object. 4 did not then take away sins, but it is signified, that afterwards by his death he should take away the sins of the world.  
To this we answer, Answ. that it is very gross and absurd to say that Christ did not take away the sins of the world before his death: for the Prophet David saith 
h Psa 32.1.2. , Blessed are they whose sins are for given: whence it is plain, that even under the law by faith in Christ to come, they found remission of sins.  
And thus much for the resolution of their objections.  
It may now be questioned, how doth it appear that john's baptism was the same with Quest. 1 Christ?  
I answer, by these reasons. Answ. The first is taken ab absurdo, because a threefold absurdity would follow from the denial of it. First, this would give occasion to the Anabaptists more to enforce their doctrine of Rebaptization. Secondly, if john's baptism were only a preparation unto another baptism, why then was it not received by all men? Thirdly, if it were only for the sanctifying and consecrating of the water, why was any more baptised than Christ? for he was baptised for this end to sanctify this ordinance; as follows verse. 16.  
The second reason is, because the Baptist baptizeth unto the remission of sins 
l Mark. 1.14. , and there is no remission sealed unto us, but only by the Sacraments of Christ; and therefore it was the same baptism.  
The third reason is, because john's baptism was the Sacrament of his doctrine: and therefore if his doctrine were the Gospel, than his baptism was the Sacrament of the Gospel, and so the same with Christ.  
The fourth reason is, because otherwise Christ and his Apostles were not rightly baptised: for Christ was himself baptised of the Baptist, ver. 16. and the Apostles were not baptised of Christ, because he baptised none, and therefore it is most probable that the most of them (at the least) if not all were also by john baptised.  
The fift reason is, because Christ was circumcised and baptised, that he might be united both to the Church of the Jews, & of the Christians, by the Sacraments of them both, that is, to the Jews by circumcision, to the Christians by Baptism; but if john's baptism were not the same with the baptism of the Christian Churches, than Christ was not thereby united unto them.  
The sixth reason is, because there is but one Baptism 
a Ephes. 4.5. , and therefore john's was the same with the baptism 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 john, were united unto Christ.  
The eight reason is, because john's baptism was from heaven 
c Matth. 21.25. & joh. 1.33. .  
The ninth reason is, because Christ permits john still to baptise after he was baptised, and begun to preach 
d joh. 3.23. .  
The tenth reason is, because Apollo's 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 only the Baptism of john 
e Act. 18.25. . And thus although the Papists say, that the baptism of john did conduce nothing at all, either unto repentance or the remission of sins, being only a preparation unto another baptism: yet I hope by that which hath been spoken, the contrary will evidently appear to any indifferent Reader.  
Object. 6 They object further for the proof hereof, that those who were baptised unto john's baptism were again rebaptised 
f Acts 19 4, 5. : and therefore john's baptism is not the same with Christ's. We shall consider (God willing) more amply of that place when we come unto it; in the mean time.  
I answer, first, that all those that were baptised Answ. 1 unto john's baptism were not rebaptised, as appears by Apollo's named before.  
Secondly, the difference here was in the graces Answ. 2 not as yet received, but now given: not by a new Baptism, but by the imposition of hands only, which the Papists themselves call Confirmation.  
It may be hence farther demanded, is there Quest. 2 no difference at all between the Baptism of john and Christ?  
I answer first, some state this difference betwixt Answ. 1 them, that john's 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 john baptised only in the name of the Messiah, not of the Trinity, but this is uncertain.  
Thirdly, the true difference is twofold, first, Answ. 3 between the Persons, the Messiah, and the Minister; john was but Christ's forerunner, Christ was the true Messiah; and therefore they differed in their person, as do the Master and the servant. Secondly, between the Sacrament external and internal, and this is the principal thing that john means in this verse, when he saith, I baptise with water, but Christ with the Holy Ghost, that is, I am not the author of this Sacrament, but only a servant appointed to celebrate it: My part is to administer water, and the outward ordinance, but it is Christ only 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 general. Secondly, particular. First, john's general scope hereby was, to remove the admiration of the people from himself unto Christ: Observe. Teaching us that in the undertaking and administration of the Sacraments, we must look unto Christ: and that for these two causes. First, because he that in the Sacraments looks no further than man, doth much derogate from the dignity of the Sacrament. Secondly, because he that looks not unto Christ in the Sacrament, is unworthy of that blessing which is expected and desired in the administration of the Sacrament.  
Secondly, john's particular scope hereby was this, to show that his Baptism had no efficacy, nor power in it from him at all, but only from Christ.  
§ 2. Whose shoes I am not worthy to bear.] Hear Sect. 2 is an excellent pattern of true humility in the Baptist, who although he were the greatest of the sons of men 
m Matth: 11.11. , yet he thinks himself unworthy (not as the Proverb is to carry his books after him, but) to carry his shoes, or to untie them. Teaching us that humility becomes the chiefest of the Saints; and the best of God's children. Observa. we must prefer one before another 
a Rom. 12 10. , we must not mind high things, but condescend to men of low estate 
b Rom. 12 16. , we must be lowly and meek 
c Eph 4.2 , in humility of mind esteeming others better than ourselves 
d Phil. 2.3 .  
Why should we thus labour to be humble? Quest. 1  
I answer first, because thus we shall show our Answ. 1 selves not to be of the world, or to be contrary unto the world: the ordinary custom and practice of the world is for great ones to Lord it over the poor, 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 show ourselves to be truly spiritual, & 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. etc. , but when he was a Christian, an Apostle of Christ, yea a Saint upon earth, than he thought himself the greatest of sinners.  
Answ. 3 Thirdly, because thus we shall show ourselves to be imitators of the best; David was humble, his heart was not haughty, nor his eyes lofty; but his soul 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 himself was humble, taking upon him the form 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 puffed up by any virtues or graces: but remember always these three things?  
First, that whatsoever good is in us, is not of us, or from ourselves, 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 own unto God; but comes fare short of what we ought to pay, and perform unto the Lord: and therefore we should not be proud of any thing we do, but rather confess, that we 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 dross, our good with evil, our obedience mixed with many infirmities, because in many things (as S. james saith) we all sin: And therefore our black feet should more humble us, than our fair plumes pride us: the conscience of our sins should trouble us and deject us, not so much for fear of the anger of God, as through grief of the offence committed against him.  
Answ. 5 Fiftly, we are Christians, and therefore out duty is to esteem all as brethren in Christ, and in that regard equal as sons of one Father; and not to exalt ourselves above any.  
Answ. 6 Sixtly, because pride is from the Devil, this being his sin which threw him from heaven into hell; and therefore when men strive for priority, precedency, and the like, they do imitate the Devil, not Christ.  
Quest. 2 It may yet again be demanded, Is all humility good or acceptable, and approved by Christ?  
Answ. I answer there is a two fold humility, first, Civil, secondly, Spiritual. First there is a Civil humility, and this is threefold, First, Vulpina a Foxlike humility, when men seem humble that they may the better draw others into their net: this was in Absalon towards the people, that so he might steal away their hearts: this was likewise in joab towards Amasa; but is odious unto God in whom-soever it is. Secondly, Asinina, there is an Asslike humility, atising from stolidity, pusillanimity, or cowardliness; because a man is faint-hearted, therefore he cannot raise up himself as others do: for the most part, we see, that 

He that wants a heart, is dejected,  
He that abounds in heart, is proud.    
Now this humility is not praiseworthy neither, nor pleasing unto God, that arises only from the faintness of the heart, the want, or defect of the spirits, or the cowardliness of the disposition.  
Thirdly, Columbina, there is a Dovelike humility, which is in him, who neither is ignorant of himself, nor of his place, nor of his parts, nor of his right: neither seeks them; that is, although he be endued with many rare parts fare above many others, and ●n eminent place, yet vaunteth not himself, is not puffed up, doth not behave himself unseemly, seeketh not his own, is not easily provoked 
p 1 Cor. 13.4.5. , This humility is pleasing unto God, when found in the way of religion; but (although a rare moral virtue, yet) not acceptable, if not accompanied with saving grace.  
Secondly, there is a Spiritual humility, and this is best of all, viz. when a man comparing himself with God, or with Christ, doth abhor himself, as vile, considering that he is but earth, as job lays his finger upon his mouth, and dares not speak unto the Lord, because he is but dust and ashes 
q job. 39.37. . But here observe two things, First, men do easily confess, that they are inferior to God and Christ in general: but yet in the mean time, cease not to rejoice in themselves: as the proud Pharisee, that justified himself unto God 
r Luke 18.11. . Secondly, observe, that true spiritual humility consists in this, in ascribing all good things wholly unto God 
a Ier 9.23.24. job. 42.2 , that although formerly we have thought ourselves more worthy than others, more holy than others, much better than others, yet now we see the hollowness, vacuity, and vanity of our own hearts, how that in us, that is, in our flesh, dwells no manner of thing that is good 
b Rom. 7.18. , we not being able of ourselves, to think a good thought 
c 2 Cor. 3.5. , yea, whatsoever grace is bestowed upon us, comes from the mere favour and good will of God, according to that of the Apostle Christ is made unto us, Wisdom, Righteousness, Sanctification, and Redemption, that he which glorieth, might glory in the Lord 
d 1 Cor. 1.30.31. .  
§. 3. He shall baptise you with the holy Ghost, and Sect. 3 with fire.] That which Saint john means figuratively, the Abysseni take literally; when they baptise their children, they power water upon them, and mark them with an hot Iron, as we do our lambs.  
The Papists object this verse for the proof of Purgatory, because this baptism of fire, Object. whereof mention is made in this verse, is Purgatory fire.  
I answer first, the consequence is false, viz. Answ. 1 mention is made of the Baptism of fire, therefore there is a purgatory fire: for this is a ridiculous conclusion.  
Answ. 2 Secondly, Saint Matthew hath nothing at all which can be justly applied unto Purgatory fire.  
Answ. 3 Thirdly, we retort upon the Monks the Argument thus; If the Baptism of Fire, be Purgatory fire (as the Monks say) and Christ only baptised with the baptism of fire (as the Scripture here saith) than it will follow, that we are purged only by Christ, and that Christ only is our Purgatory: yea, Christ (I say) who hath vouchsafed in these last days to take the Fan of his Word in his hand, that he might purge the floor of his church, will divide the pure doctrine of his truth from the corrupt errors of men, and will burn the chaff of Purgatory, Pardons, and the like corruptions of the church of Rome, with unquenchable fire 
h Sadeel. f. 262. .   
Verse. 12 VERS. 12 Which hath his Fan in his hand, and will make clean his floor, and gather his Wheat into his garner, but will burn up the chaff with unquenchable fire. 
Sect. 1 §. 1. This verse is like unto a Cornu copia unto the Papists, serving them at many assays, as we may perceive by the many several erroneous tenants which they build upon it.  
Object. 1 First, they object this place for the proof of Purgatory thus, by the Floor is meant Purgatory; and by the Garner, Paradise: therefore it is plain, that there is a Purgatory.  
I answer, Saint john preacheth of repentance, and the purging away of sin in this life; Answ. as the Ancients do interpret the Floor of the church in this life, wherein there is both chaff and wheat 
i Chemnitius. : but of the true signification and exposition of this verse by and by.  
Object. 2 Secondly, the Papists object this place to prove, that wicked men are true members of the church of Christ: the church here is compared to a Barn Floor, where there is both chaff and corn: therefore wicked men are members of Christ's church: We answer here first to the thing, then to the place objected.  
First, we answer to the matter, or substance Answ. 1 of the objection (whether, and how wicked men are members of the church) by this distinction: we distinguish between the true church of Christ but internal and invisible, which consists only of the elect, and true believers: and the true church of Christ but external, and visible, which hath many reprobates admixed with it. Now the internal and invisible church, is the church of Christ, in regard of the true faith, which the citizens are endued withal: and the external and visible church, is the true church of Christ in regard of the profession of true religion maintained therein.  
Answ. 2 Secondly, we answer to the place objected thus, By the church which is here compared to a Barn Floor, is understood the visible church, which is known by the public preaching of the word, & right administration of the Sacraments: and we deny not, but wicked men may be in the church, burr not of it: yea, they may be members of the visible church for a time, but cannot be truly engrafted into the body of Christ 
c Fulk. s. joh. 15. Sect. 1. .  
From this verse the Papists object again, Object. 3 that true faith may be separated from good works, or the fruits of sanctification: Bellarmine frames his argument thus, In the church there is chaff and wheat, that is, good and bad: and therefore there may be faith without obedience: he proves the consequence thus, Those that are in the church are faithful: now, if these become evil, or disobedient, than it follows necessarily, that faith (from whence they are called faithful) with sin (from whence they are called wicked) may be conjoined and stand together.  
We answer hereunto first, the Argument is Answ. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not concluding the thing denied: for the Cardinal's consequence is only, that faith may be conjoined with sin, that is, one and the same man may both be a sinner, and a true believer; which we deny not, but willingly grant, that the most faithful are guilty of many sins: so that our assertion is this; As there is none so faithful, but that they have some sin in them, so there is none that have true justifying saith in them, but they have also some good works, and show forth some fruits of sanctification in their lives and conversation; and this assertion the Jesuit doth not at all refute by this his argument.  
Secondly, the consequence is faulty, There Answ. 2 are in the Church many wicked ones, altogether destitute of good works: therefore true faith may be without any good works: this is a gross non sequitur, as will appear first by the like argument, which I will frame thus. In the Barn floor is chaff, altogether destitute and void of any good substance, or sustenance: therefore there is neither any good substance, or sustenance in the wheat which is in the Barn floor. This argument Bellarmine himself will say, is an absurd one; and therefore he must give me leave to say as much of his, they being both cast in one mould. Secondly, the ill consequence of the argument appears by this reason, because all those who are in the Church, have not that true & justifying faith (which is in controversy betwixt us and them) but only a false faith, which consists either in an historical assent, or an external confession only, which in no respect can be called justifying faith.  
§ 2. He will purge his floor: What is understood Sect. 2 by floor? Quest.  
First, some say, that by the floor is meant Answ. 1 the hearts of men: but this is false.  
Secondly, some say the Church of the Jews, Answ. 2 and the purging is referred to the relics that are left therein, mentioned both by the Prophet and Apostle 
a Esa. 10.22. Rom. 9. 2● ; and of this opinion is both Musculus and Gualther upon these words.  
Thirdly, some understand it of the whole Answ. 3 Church, and so certainly it is to be understood, not excluding the former exposition of the Judaical Church.  
Sect. 3 §. 3. Whose Fan is in his hand.] What is understood by this Fan? Quest.  
Answ. 1 First, some understand it of the Gospel preached, which separates the rebellious from the righteous.  
Answ. 2 Secondly, some understand it of affliction which tries hypocrites, as the fire doth mettle.  
Answ. 3 Thirdly, some understand it of the Spirit of God's mouth. 2 Thes. 2. that is, his word: I think it is to be understood of all, because both the word of God, and the rods of God (afflictions) do ay what we are.  
Sect. 4 §. 4. He will purge his floor.] What is meant Quest. 1 by this purging?  
Answ. 1 First, some understand the hearts, because they are fanned by the word of God; first from all false and heretical opinions. Secondly, from all wicked works. Thirdly, from all foolish obedience and will worship.  
Answ. 2 Secondly, some understand men, who are to be separated, either first in this life by the Gospel 
b joh. 8.47. and 10.26. : or secondly, in the life to come by vengeance and the eternal wrath of God. Certainly none of these are to be excluded, because the words are indefinitely to be expounded.  
Thirdly, for the full understanding of these Answ. 3 words, he will purge his floor, we must observe that the Phrase is figurative, or a similitude taken from the practice of husbandmen: As husbandmen fan the chaff from the corn, gathering the corn into their garner, and burning up the chaff: so God by his word and afflictions will purge his Church, separating the gold from the dross, and the wheat from the chaff, receiving the one (who approve themselves as gold tried in the furnace) into everlasting mercies: and plunging the other, who had nothing but a mere outside of religion in them, into everburning Tophet. And thus by this Metaphor Saint john shows us, Observe. that the Church of God is like a field of wheat.  
Come cannot grow without earth, and therefore Quest. 2 it may be here asked how many sorts of grounds there are in the world?  
In the world there are 2 sorts of grounds, Answ. to wit either 

Wild, or unhusbanded, & that either 

Barren, as the sand, that bears no fruit: these are Atheists.  
Fruitful & that 

In evil fruits; these are first wicked: Secondly Idolaters.  
In foolish works, as idle flowers neither sweet not profitable; these are natural Philosophers, & worldly wisemen.      
Enclosures or manured which is the Church wherein are 

Tares, that is, wicked men in the Church.  
Wheat wherein is 

The stalk: these are proud men, or great ones in the Church.  
The chaff; these are Hypocrites, and formal professors.  
The grain of wheat: and these only are true members of the Church.        
Quest. 3 It may here further be demanded, wherein doth the Church of Christ resemble a field of wheat, or a corn field?  
Answ. I answer in many things, to wit first, the husbandman only tills the field, it cannot till itself: so it is the Lord only that rules the Church, and makes it by his tillage and manuring to bring forth fruit.  
Secondly, the husbandman takes all the pains with his ground for the corns sake, that he may have bread: so the Lord hedgeth and husbandeth us, that we might be a new lump of unleavened br●ad unto himself 
1 Cor. 5.7.8. .  
Thirdly, the chaff and the wheat spring both from one and the same seed: so 1. the same word of God begets both the righteous and hypocrites: and 2. both the true professors and orthodox, and heretics and schismatics, ground their opinions upon the word.  
Fourthly, the chaff though springing from the seed, shows not the nature of the seed; but the grain of corn bears his form, and shows his nature: so hypocrites and heretics, show not the true, , and sincere fruit of the word, but like the Jews, who were of the seed of Abraham: but did not the works of Abraham: So only the true seed of Abraham show forth the fruit of abraham's saith.  
Fiftly, the chaff and the wheat are both nourished by one and the same juice, and humour, watered also with the same rain, and warmed with the same sun: so hypocrites and the children of God, are made partakers of the same spiritual meat, and drink 
d Cor. 10.1.2. , that is, they have both of them first the word of God, whereby they are informed in their judgement. Secondly, the motions of the Spirit of God, whereby their understandings are more enlightened: and thirdly, the holy Sacrament.  
Sixtly, the wheat and chaff do both increase alike in the beginning, when they are but grass, but by and by may easily be distinguished: so believers and hypocrites for a time can hardly be distinguished, but after a time the true practitioner may be discerned from the formalist; if not here, yet certainly at the last day.  
Seventhly, the ear, and stalk, and chaff are profitable unto the corn, while it is growing: so hypocrites and wicked men, sometimes support, and sometimes comfort the children of God for a time.  
Eightly, the greatest part of the corn which springs up in the field is straw and chaff, and in regard of that there is but a little wheat: that is, the straw bears a greater bulk by much, than the wheat: so in the Church of Christ there are but a few good in comparison of the bad 
g Matth. 7.13.14. & 20.16. .  
Ninthly, the chaff and wheat are not separated until they be threshed: so hypocrites are discerned from true professors, when affliction or the fiery trial of persecution comes, which is here intimated by purging.  
Quest. 4 How will God purge his floor?  
I answer by fire: thus saith the Prophet, who shall abide his coming, Answ. for he is like a refiners fire 
b Malach. 3.2. . And Saint Peter saith, God will try our faith with fire 
c 1 Pet 1.7. .  
By what fire will the Lord purge his Church?  
Quest. 5 I answer, by a threefold fire, viz.  
Answ. First by the fire of his word, I will make my word fire, and this people wood (saith the Lord) and it shall devour them 
d jer. 5.14. : and again, Is not my word as a fire saith the Lord? jer. 23.29.  
Secondly, by the fire of affliction: thus the Apostle saith, the fire shall try every man's work of what sort it is 
e 1 Cor. 3.13. ; that is, the fire of affliction, called by Saint Peter, the fiery trial 
f 1 Pet. 4.12. .  
Thirdly, by the fire of the last judgement; according unto that of the Prophet, Tophet is ordained of old, the pile thereof is fire and much wood 
g Isa. 30.33. . and thus our Saviour in his description of the last day, the wicked shall be cast into everlasting fire. 
h Matth. 25.   
Why doth Christ purge his Church by the fire of affliction?  
Quest. 6 I answer first, because he desires to have a pure Answ. 1 Church, without spot or wrinkle. Eph. 5 25.  
Secondly, because his Church doth continually Answ. 2 gather soil: the body ever and anon stands in need of purging: the orchard of pruning, the garden of weeding the field of cleansing: the material Temples of repairing; and the Church of purifying from her pollutions daily contracted.  
How may we know, whether we be wheat Quest. 7 or chaff, and consequently, whether we shall be gathered into God's garner, or burnt with unquenchable fire?  
I answer by these marks. First, the wheat is not perceived when it is in the ear, Answ. it lurks within, it boasteth not itself: and therefore we must labour to be free of boasting, pride, vain and Pharisaical ostentation; for the wheat doth not so.  
Secondly, although outwardly it shows not itself, yet within it is full of fine meal and flower: that is, faith and sanctification: so we must labour to be full of good works▪ and to grow and increase therein day by day 
i 1 Cor. 15.58. and Col. 1.10. and jam. 3.17. .  
Thirdly, the wheat is stable and solid, and being shaken goes to the bottom & abides there, and is not like chaff blown away: thus we must be rooted, grounded, and established, in the faith of Jesus Christ 
k Col. ●. 26. and 2.7. .   
Verse. 13 VERS. 13. In those days came jesus from Galilee to jordan, unto john to be baptised of him. 
Sect. 1 §. 1. In those days.] In what days or times was this coming of Christ?  
Quest. 1 I answer, when john was baptising in Jordan, Mat. 1.9. when the people were baptised, Answ. Luk. 3.21. he did not come before the Baptist, lest he should have come in darkness and obscurity: neither long after him; but as the Sun who rises when the day star ascends, so when there were many gathered unto John's preaching, and were baptised by him, then comes Christ.  
Why did Christ come at this time expressed in the former question, that is not, until many Quest. 2 were baptised by john, and taught by his preaching.  
I answer, for two causes, the first Allegorical. The second Historical. Answ.  
The fift cause hereof was Allegorical, to teach us that Christ will not come unto us, Observe. until a way be made for his receiving by preaching and repentance: for first there is great need of preparation, because if we be careless to prepare the way for him, he will not care to come unto us. Secondly, this preparation is to be made by repentance, that so our sins may be blotted out; because he will not come into a polluted soul 
l Acts 2.38. and 3.19. . Thirdly, the ordinary means of working repentance in the heart is the preaching of the word: as the Lord saith unto jeremy, go and preach these words unto the North, and say repent, etc. 
m jer. 3.12.13. .  
The second cause is Historical, that Christ might be made known and manifested to the whole people: that is, first, that all might see him. Secondly, that all might here the testimonies concerning him, viz. ●. the testimony of john (I have need to be baptised of thee.) 2. of the opening of the heavens: 3. of the Dove lighting upon him: 4. and of the voice of God from heaven, saying, This is my beloved son, in whom I am well pleased.  
Thirdly, that all those who were not as yet baptised might the more readily embrace and receive it, seeing he was baptised that had no evil in him at all.  
§. 2. Came jesus from Galilee.] Why was Sect. 2 Christ and john Baptist in two several places? Quest. 1  
I answer first, lest they should seem to have Answ. 1 compacted together in what they did.  
Secondly, because Jordan was a type of Baptism, Answ. 2 as also the red sea was, 1 Cor. 10.4.  
Thirdly, because the Prophets had thus foretold Answ. 3 it, that Christ should be a Nazari●● and a Galilean, but the Baptist should be brought up in Iud●●.  
Why doth the Master come unto the servant? Quest. 2 it had been more fit th●● John should have come unto Christ, than the Messiah unto the Messenger.  
I answer first, Christ doth this that he might Answ. 1 teach us humility: as he washed his Apostles feet afterwards for that end. john 13.14.  
Secondly, that he might teach us, that the Answ. 2 means of salvation are not to be neglected by any, but sought for by the best.  
Thirdly, this Christ did for the greater dignity Answ. 3 of the Sacrament, that therein we may not respect man but God.  
§. 3. To be Baptised of him.] Why was Sect. 3 Christ Baptised, seeing he was that Lamb unspotted?  
Answ. 1 I answer first, that he might fulfil all righteousness, (as in the next verse) that as he was borne for us, so he would also be baptised for us.  
Answ. 2 Secondly, to seal up his fellowship with us, that in nothing he might be unlike unto his brethren, but only in sin.  
Answ. 3 Thirdly, Christ was baptised that he might be fitted for that work and function, which he was now shortly to undertake, to wit, the preaching of his Gospel: Observe. teaching us, that none must intrude themselves into the work of the Ministry, until they be prepared by the Spirit, and called as Aaron was: for all things should be done according to our callings, which are termed vocations, quia vocamur non quia intrudimus, because we are called thereunto, and not because we intrude ourselves thereinto.  
Answ. 4 Fourthly, that he might confirm the Sacrament of Baptism (by receiving it himself) and that two manner of ways. First, externally, by approving of that of john's; and therefore although the Papists do extenuate it, yet we dare affirm that either Christ and his Apostles were baptised by John or by none 
a Joh. 4.1. ; And Secondly, Internally, by his flesh sanctifying of Jordan, and all other waters for this purpose appointed; confirming also the efficacy of the Sacrament by the presence of the blessed Spirit. Christ was baptised, ut nobis secundae nativitatis consecraret lavacrum 
b Bedas. : that he might sanctify for us the laver of regeneration or of the new birth. Lavatus est Christus flumine Iordani non mundari volens sed mundare 
c Ambros. in Luk. 3. , Christ was baptised in Jordan, not that therewith he might be cleansed, but that he might consecrate it for us, as an effectual sign of admission into the Church: for we are baptised into one body 
d 1 Cor. 12 13. , yea by baptism we put on Christ 
e Gal. 3.27. .  
Quest. 2 It may hence be demanded, What benefits have the members of Christ by baptism?  
Answ. 1 I answer first, thereby they receive remission and pardon of their sins, Acts 2.38. and hence it is called the seal of the righteousness of faith. Rom. 4.11.  
Answ. 2 Secondly, they gain hereby regeneration. John 3.5. whence it is called the laver of regeneration. Tit. 3.5. In the new birth there are two things, both which are attributed unto Baptism; First mortification and a dying to sin: according to the Apostle Saint Paul, as many as were baptised into Christ, were baptised into his death 
f Rom. 6.3.4. , and therefore we are buried with him by Baptism into death 
g Coloss. 2.12. .  
Secondly, vivification or a living unto God: Be baptised (saith Saint Peter) and ye shall receive the gift of the holy Ghost 
h Acts 2.38. , and else where it is said, that by the washing of water he hath sanctified and cleansed his Church.  
Answ. 3 Thirdly, they gain hereby eternal salvation: for he that believes and is baptised, shall be saved 
i Mark. 16.16. , Baptism being typified by Noah's Ark, wherein he and his were saved. 1 Pet. 3.20.21.   
VERS. 14. But john forbade him saying, Verse. 14 I have need to be baptised of thee, and comest thou to me? 
§. 1. Whether did John well in forbidding Sect. 1 Christ to come unto his baptism or no? Quest. 1  
I answer, No; Answ. it was necessary that Christ should be baptised, as it is showed in the former question; and therefore John erred in thus prohibiting of him.  
But it may be objected, Object. John's intent was good in his forbidding of Christ, and therefore it is too rash a censure to say that he erred herein.  
I answer, Answ. there may be a good intention in an evil action: and that first because oftentimes our intentions proceed from our affections, not from our judgements: and secondly, because our judgements are frequently corrupted, when they are not regulated and informed by the word of God.  
It may here further be doubted, if John erred Quest. 2 in forbidding of Christ, why was Christ then (who neither could err in himself, nor can love error in another) baptised by him?  
I answer, Answ. to teach us that the Sacrament is lawful, although celebrated by a weak and infirm Minister: John here confesseth that he had need to be baptised of Christ, and erreth in denying Baptism unto him, and yet he baptizeth Christ with a true and lawful Baptism: the reason hereof is because the Sacraments are not to be esteemed according to the dignity of man, but according to the promise of God: for the better understanding whereof observe, that in the Minister administering the Sacrament there are two things to be considered, viz. First, his calling unto the Ministry: this is diligently to be marked, because otherwise his preaching is not God's message, nor his administration of the Sacrament lawful: but unto such it may be said as the evil spirit said to the sons of Sce●is, jesus I know, and Paul I know, but what are ye 
a Acts 19.15. . Secondly, his personal dignity, this is not to be regarded: as appears I. by our Saviour, who denounceth many woes against the Scribes and Pharisees, and yet in that same Chapter admonisheth his own Apostles, to observe and do whatsoever they bid them, because they si● in Moses chair 
b Matth. 23.2.3. . II. Against the Papists our Church affirms, that the efficacy of the Sacrament doth neither depend upon the intention of the Minister, nor upon the sanctity and purity of his person: and therefore they are to be reproved, that refuse to communicate with a weak and infirm Minister: Paul knows that some preach Christ of envy, and yet he doth not forbid them 
c Phil. 1. . But here observe a distinction necessary to be known.  
Some refuse a 

Profane and wicked Minister  
Simple and unlearned Minister   either as 

Unlawful, these err as appears by that which hath been already said.  
Inconvenient: and this is not condemned, if choice may be had: that is, although the Minister be neither endued with piety nor such parts and abilities as some are, yet this doth not prove his Ministry unlawful: but if it be in a man's choice to dwell and settle himself where he pleaseth, than it is commendable for him to seat himself under a pious, painful, and prudent Pastor.    
Sect. 2 §. 2. I have need to be Baptised of thee.] We may observe hence, that john doth acknowledge Christ to be not only a Prophet, but also the Messiah, because to him he attributes the baptism of the Spirit.  
Quest. 1 How did john know this?  
Answ. I answer he did not know it of himself, but the Spirit of God taught it unto him.  
Quest. 2 Why doth john confess this his unworthiness, seeing that amongst the sons of men there were none greater than himself 
d Matth. 11.11. ?  
Answ. Observe. I answer, this he did that he might give the greater honour unto Christ: Teaching us that it is the part of good and godly Ministers, not to seek their own vain praise, but the honour and glory of Christ: thus did Paul when he said unto the Corinthians, was Paul crucified for you 
e 1 Cor. 1.13.14. ? and again, let the Lord be true, but all men liars 
f Rom. 3. ; yea to do otherwise, viz. to preach a man's self, and to labour to draw Disciples after him, is a brand or mark of a false Apostle. And therefore the Papists show what they are, that so insolently derogate from Christ. First, in the merit of works. Secondly, in preferring the Pope's pardons before the blood of Christ. Thirdly, in preferring their own laws and ordinances before the laws and institutions of Christ: as I. unclean single life before holy marriage, although Christ's own Apostle have said, It is better to marry then to burn.  
II. In denying the Cup in the Sacrament to the laics, although Christ commanded both bread and wine to be used.  
III. In worshipping of Images against the second commandment; and the like.   
Verse. 15 VERRS. 15. And jesus answering, said unto him, suffer it to be so now: for thus it becometh us to fulfil all righteousness: then he suffered him. 
Sect. 1 §. 1. It becometh us to fulfil all righteousness.]  
Quest. 1 Answ. What is meant here by righteousness?  
I answer, our Saviour understands hereby the obedience of the law of God: because that is true righteousness, to fulfil the commandment Quest. 2 of the Lord.  
What doth our Saviour mean in saying, it becometh, or it is necessary? was the Sacrament Answ. 1 of Baptism necessary for Christ?  
I answer First, it was necessary in regard of the original of it, the commandment of Answ. 2 God.  
Secondly, it was necessary in regard of one end of Baptism, to wit, the admission into the Church; because Christ came that he might be Answ. 3 made the head of his Church.  
Thirdly, it was necessary in regard of another end of Baptism, that is, the remission of sins: for although it was not necessary that Christ should be Baptised in regard of himself, seeing he had no sin in himself to be forgiven or pardoned; yet it was necessary in regard of us, because he carried our sins: and therefore he was Baptised, to seal unto his children the remission and forgiveness of them.  
What doth Christ mean by all righteousness? Quest. 3  
I answer, he means, Answ. that religion is to be observed as well in small as in great: or that all the commandments of God are to be observed, whether great or small: because in the law of God, first there is nothing false or untrue: or secondly, frivolous and needless: or thirdly, commanded only pro forma, for fashion sake: but all the precepts of the word are infallibly true in themselves: necessary and of importance unto us: and commanded by God to be observed, and that seriously, as appears by the promises and threaten annexed thereunto.  
But it may here be demanded; Are not those Quest. 4 who are so strict and precise, and curious to fulfil all righteousness, to be blamed and condemned as Puritans?  
I answer first, certainly they that are curious, Answ. 1 precise and strict in externis in outward rites and ceremonies stumble in plain way, and see but a very little at high noon.  
Secondly, those that separate themselves by Answ. 2 an opinion of purity in themselves, are plain Novatians, and no better than proud Pharisees.  
Thirdly, but those that desire to be strict in the obedience of God, and endeavour thereunto, Answ. 3 because they never can serve him too much, or obey him enough: these are to be commended, encouraged, and imitated, because they imitate Christ herein who was careful to fulfil all righteousness.  
§. 2. And he suffered him:] We produce this Sect. 2 place to prove, Argum. that John's Baptism differed not from the Baptism of Christ, arguing thus: If the Baptism instituted by Christ were another Baptism, than john's was, and yet he himself was Baptised of john: than it would follow that we are Baptised now with another Baptism, than Christ himself was, for he received john's Baptism: but this were very absurd to say, that there is not the same Baptism of the head and members of Christ and his Church: therefore john's Baptism is all one with Christ's.  
Bellarmine answereth hereunto, Object. that it was more convenient for Christ to receive john's Baptism than his own, lest he should have been thought himself to stand in need of regeneration.  
To this we answer First, john also Baptised Answ. 1 for the remission of sins: therefore if there had been any such danger, Christ might have been thought to need remission of sins, by receiving john's Baptism.  
Secondly, Christ was not Baptised for any cause simply in himself, but to give an example Answ. 2 unto us: for so it became him to fulfil all righteousness: not to prescribe laws to others, whereof he had not been the first practiser himself. 
a Willet. Synops. f. 585.    
Verse. 16 VERS. 16. And jesus when he was Baptised, went up straightway out of the water: and lo, the Heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. 
Sect. 1 §. 1. And lo, the heavens were opened unto Quest. 1 him:] How were the heavens opened?  
First, some say, non reseratione sed oculis fidei 
b Hier. s. , Answ. 1 that they were opened to the eyes of faith, that he might see thereby into heaven, as Stephen did Acts 7. but not truly and really opened.  
Secondly, others say the contrary 
c Gualt. s.  that they Answ. 2 were truly opened; first, because John, and (as is probable) those that were with him saw them opened: secondly, because this was done for their sakes that believed not, that they might believe; and therefore it was seen with the eyes of the body, not of the mind.  
Answ. 3 Thirdly, others 
d Calvin s.  to whom I rather subscribe and assent; answer, we hear that the heavens were opened, and therefore we believe it; but we hear not how they were opened, and therefore we leave to inquire after it, as not much tending unto edification.  
Quest. 2 Why were the heavens opened?  
First, some say this was an Allegory unto us, Answ. 1 and they Allegorise it thus: Heaven is taken for the Scriptures, which were now more plain and perspicuous then before Christ came 
e Oper. imperf. sup. . Again, as many see heaven which see not God, so many carnal eyes see the Scriptures, which see not Christ 
f Gualt. s. .  
Answ. 2 Secondly, the heavens were opened Tropologicè, to show 1. that heaven is opened unto us by the Baptism of the Spirit: or 2. that heaven is opened unto all those that are spiritual: for, for this cause are all graces given unto us, that we may be made partakers of the kingdom of heaven.  
What graces are given unto us by the Spirit Quest. 3 for the obtaining of heaven?  
I answer First, the grace of light, knowledge Answ. 1 and illumination, by which we are enabled to understand those things that concern the glory of God and our own salvation 
g 1 Cor. 2.14.15. .  
Answ. 2 Secondly, the grace of faith, whereby we confidently believe, heaven to be our lot and inheritance.  
Answ. 3 Thirdly, the grace of piety and holiness, whereby we are reclaimed from sin, called unto heaven, and commanded no longer to have commerce or fellowship with the world: and therefore let us labour that we may be made spiritual, and that we may be Baptised with the Holy Ghost; that so we may partake of this light of understanding, this hope of heaven, and this purity of life.  
Sect. 2 §. 2. And the Spirit of God descended like a Dove. Object.] The Rhemists 
h s. Act. 17. ●ect. 5.  and Bellarmine produce this place to prove that it is lawful to paint the Blessed Trinity, viz. God the Father, like an old man with the world in his hand; Christ as he walked upon the earth; the Holy Ghost in likeness of a Dove: Arguing thus, To paint the Trinity, or any one of them, as they appeared visibly, is no more inconvenient, than it was undecent for them so to appear.  
We answer First, this doth flatly control Answ. 1 and contradict the word of God, which simply forbiddeth any similitude to be made of things in heaven or in earth to worship God by, in the second commandment.  
Secondly, God expressly declareth, that he would not appear in any visible shape when he Answ. 2 gave the law, lest the people should abuse that shape to make an Image of God after it 
a Deut. 4.15. .  
Thirdly, the argument followeth not: for Answ. 3 God saw it was convenient sometimes by visible signs to appear unto men, and yet seethe it to be inconvenient for pictures to be made to resemble him by: for else he would never have forbidden it.  
Fourthly, though the argument be admitted, Answ. 4 yet seeing now that all such visible apparitions of the Trinity are ceased, all such visible pictures likewise should be out of use.  
Fiftly, if when such apparitions were seen, Answ. 5 yet no such images were tolerated, how much less are they lawful now, all such visions being long ago determined 
b Willet. Synops. f. 457. .  
Why did the Holy Ghost descend?  
I answer First, for the dignity of the person Quest. 1 baptised: Christ was God, and therefore God Answ. 1 the Holy Ghost comes to witness his baptism.  
Secondly to show the nature of Christ's Kingdom, Answ. 2 that it was not earthly, and therefore he was not anointed with oil but heavenly and spiritual, therefore he was anointed by the Holy Ghost.  
Thirdly, to show the nature of Christ's office: Answ. 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and powerful operation and working of Christ in the hearts of men.  
Teaching us, Observe. that whosoever are Christ's are made partakers of the Spirit of God 
c joh. 3.5. and 7.37.39. and 1 Thess. 4.8. . Hence the Spirit is called 1 Arrha, an earnest 
d 2 Cor. 5.5. . 2 a seal. Ephes. 1.13. and 4.30. 3 an holy action, 1 john 2.20.27. And therefore whatsoever we be in other things, if we be Christ's, we are happy and blessed: if we be poor, yet God will love us, if we be simple God will teach us: if we be infants God will increase us unto maturity and ripeness: and in the mean time ordain praise unto himself out of the mouths of babes and sucklings: if we have been sinners, he will pass by our former sins 
e Act. 17.30. , and give his Spirit unto us, if we belong unto Christ.  
Whether did the Holy Ghost here make use Quest. 2 of a natural Dove, or only (as the Angels were wont to appear) did show himself in the shape of a Dove.  
I answer First, the phrase seems to imply Answ. 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove, and so also Mar. 1.10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him, saith Saint Luke 
f Luk. 3.22. .  
Secondly, Calvin warily and wisely dares conclude Answ. 2 nothing: and doth advise us not to sift it too narrowly, and therefore I leave it.  
Quest. 3 Why doth the Holy Ghost descend in the shape of a Dove?  
Answ. 1 I answer, for three causes, First for the fulfilling of the Type: Secondly, for the expressing of the nature of Christ. Thirdly, for our imitation.  
First, the Holy Ghost descended upon Christ in the shape of a Dove, for the fulfilling of the type; because the Dove was the messenger of peace in times passed unto Noah 
g Gen 8.11. : and Plutarch and Coelius Rhod. affirms that it was also to Observe 2 Deucalion: the Holy Ghost hereby teaching us, that Christ came, that he might reconcile us unto God, according to the testimony of the Apostle, we have peace towards God through jesus Christ our Lord 
h Rom. 5.1. ; and again, when we were enemies, we were reconciled unto God, by the death of his Son 
i Rom. 5.10. and 2 Cor. 5.19.20. .  
What necessity was there of this Doves coming?  
Quest. 4 I answer, the necessity appears thus.  
Answ. First, the world was now overwhelmed with sin, as formerly with a deluge of water.  
Secondly, Christ comes to cure this deluge, to dry up this water, and to take away our sins; whence he is called the Lamb of God which taketh away the sins of the world 
k john 1. .  
Thirdly, and therefore most fitly comes this dove at this time: that as Noah's Dove came with an olive branch 
l Gen, 8.11 , as a token of peace: so the holy Spirit in the likeness of a Dove, is a sign of that peace and reconciliation which is wrought by Christ between our God and us.  
All are not reconciled unto God by Christ, Quest. 5 and therefore what must we do to be assured of our Particular peace and atonement with our Father whom we have offended?  
I answer, meditate seriously, and frequently upon these things: Answ. first, remember that we are all sinners, lost in Adam 
m Rom. 5.12. , and that in many things we all sin daily: and he is a liar who saith otherwise 
n 1 joh. 1.8. .  
Secondly, remember that by sin we are guilty of death, death having passed upon all for sin 
o Rom. 5.12.   
Thirdly, meditate what death we are liable unto? it is not the effusion of our blood; not a depriving of us of sense: not such a sorrow as we can understand or conceive of: not such a torment of the mind, as we know or have felt: not a torture which shall have an end: but torments which are perpetual, from which we shall never have ease; torments which are eternal, from which we shall neve have end. Torments that are intolerable which shall never be endured with any patience, and yet must be endured with excessive pain: torments that are so unspeakable, that the heart is not able to conceive, nor the tongue to express them.  
Fourthly, remember there is no way, means, or remedy to avoid this death, but only by Christ: he being our only Mediator, and our alone Saviour, Acts 4.12.  
Fiftly, remember this Mediator and Blessed Peacemaker hath been long offered unto us, long despised by us: call to mind how often our ears have heard, what it is that God requires of us, if we desire to be made partakers of Christ, & how we have altogether neglected to obey it.  
Sixtly, remember it may be for any thing thou knowest to the contrary, that thy glass is run, thy thread drawn out, thy life at his period, and therefore vel nunc aut nunquam, thou must either lay hold upon Christ now or never.  
Sevently, remember that although the date of thy life be longer, yet thou knowest not whether ever the Lord will call upon thee, or offer Christ unto thee any more: it may be his next message will be, to send soldiers to kill thee for thy contempt 
a Matth. 22.7. . Consider thou hast sinned, and God hath admonished thee: thou hast heard his admonitions, and yet not taken warning by them: he doth still hold forth his white flag offering peace unto thee in & by Christ, & thou yet neglects it: And therefore do no longer presume but fear, laying hold upon Christ, and accepting the conditions of peace, lest that the day of salvation become unto thee the day of vengeance. Thus much for the first general cause, why the Holy Ghost descended in the likeness of a Dove.  
Secondly, the Holy Ghost descended in the shape of a Dove, for the expressing of the nature Answ. 2 of Christ, and the meekness of our Mediator: who although unto his enemies he be a Lion 
b Apoc. 5.5. , ruling them with an iron sceptre 
c Psal. 2.9. ; yet to his children he is mild and meek, not calling them servants, but friends: but of this copiously afterwards. Matth. 11.29.  
Thirdly, this the Holy Spirit did for our imitation: teaching us, that our lives should be Observe. 3 Dovelike. The nature of Doves and wherein they are to be imitated, follows Matth. 10.16, I will here therefore briefly resolve two short questions.  
Why must we be like Doves?  
I answer First, because humility and godly Quest. 6 simplicity are most pleasing and acceptable sacrifices Answ. 1 unto God: as we may see typified in the Dove, and in the manifold use of it in the old law: Abraham must offer a Dove, Gen. 15.9. and the people of Israel must offer Doves for a  offering, Levit. 1.14. and for a trespass offering, Leviticus 5.7. and 12.8. and for purging from leprosy, Levit. 14.22. a menstruis, Levit. 15.14. and to purge him that had touched the dead, Numb. 6.10.  
Secondly, because the Church of Christ is resembled Answ. 2 unto a Dove: read these places. Cant. 1.14. and 2.14. and 4.1. and 5.3.  
Wherein must we be like Doves? Quest. 7  
I answer our manners, Answ. or our lives must be like theirs: writers here observe many things: Gualther saith, the Dove is a most innocent creature, free from fraud, wanting gall, and entirely loving his mate. Others 
d Gloss. s. Cant. 1.14  say, the Dove hath no bill to hurt; no talents to tear, and builds in the holes of the rock; seeing others wander, doth reduce and bring them home; remains always near to the rivers; in stead of singing, sets forth a mournful note: flies in flocks; and feeds upon no unclean or impure food. Others say 
e Hier. s. , the Dove is the messenger of peace, the type of simplicity, pure by nature, fruitful in young ones, unmindful of injuries, naturally fearful, and seldom secure or safe, but when she is in the hole of the Rock. These properties of the Dove, the Reader may easily apply unto himself: but if any desire my assistance for the true illustration of them, I refer him to chapter 10. vers. 16.   
Verse. 17 VERS. 17. And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. 
§. 1. This is my beloved Son.] God hath Sect. 1 many beloved sons; how therefore doth Christ Quest. 1 differ from the rest: and how is he God's Son?  
I answer, First, we are the Sons of God Answ. 1 by grace, in and by Christ; but he is the only Son of God by nature, by himself.  
Answ. 2 Secondly, Christ is the Son of God according to 

His Deity always: for there can be no moment of time imagined, when Christ was not thus the Son of God: he being in this regard coequal with the Father, and coeternal 
f Symb. Athanas. .  
His humane nature, and that either 

By Predestination: and thus Christ was the Son of God from the beginning of the world: read for the proof hereof, 2. Tim. 1.9. Titus 1.1.2. and 1. Pet. 1.20. Or,  
Now in time, both because now 

The mystery is revealed, Rom. 16.25. Eph. 3.9. Coloss. 1.26.  
He is given unto the world, Ps. 2.7. Act. 13.33        
The sense then of these words is, This is the man whom I have begotten, that he might be the Son which was of old time promised: or this man now by john baptised, is the promised Son of God, which is given for sinners, that they by him might be adopted into the fellowship of the Sons of God 
g Gal. 4.4 5. Eph. 1.5. 1 joh. 5.20. .  
Quest. 2 How are we by this only begotten Son of God, made God's children?  
Answ. 1 I answer, First, by faith, according to Saint Paul, Ye are all the children of God, by faith in Christ jesus, Gal. 3.26.  
Answ. 2 Secondly, by a spiritual life; For as many as are led by the Spirit of God, they are the sons of God: and by that spirit are enabled to cry, Abba Father, Rom. 8.14.15. These two are the principal ways, whereby we are made the children of God: but under these, more are included, viz. these which follow.  
Answ. 3 Thirdly, by going out from our sins, and wholly leaving them.  
Answ. 4 Fourthly, by sincerity, purity, and integrity of life and conversation, according to the Apostles advice unto the Philippians, Be blameless and harmless as the sons of God, without rebuke 
h Phil. 2.15. .  
Answ. 5 Fiftly, By love & charity; thus saith our Saviour, Love your Neighbour, yea your Enemy, that ye may be the children of your Father which is in heaven 
i Matth. 5.43.45. .  
Sect. 2 §. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I am well pleased. Quest. What signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?  
Answ. 1 First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to think, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to think well of: and thus Cyprian, (lib. 1. Testim. adv. jud.) expounds these words, Thou art my wellbeloved Son, whom I think well of: But this interpretation is not so fit, and therefore I leave it.  
Answ. 2 Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to approve of.  
Answ. 3 Thirdly, to love, and to be well-affected towards one.  
Answ. 4 Fourthly, it signifies complacere, and acquiesescere, to please and to delight in: and these significations are found in profane authors, and therefore we must go a little further.  
Fiftly, although this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Greek Answ. 5 word, yet it hath its signification not from the Greek, but from the Hebrew: for this verse, Matth. 3.17. is taken from Esa. 42.1. Behold my servant whom I uphold, mine elect, in whom (Ratsah naphshi) Ratsah is rendered by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Hierom. complacere, to please very well: but properly, it signifies placare, to appease, pacify, and reconcile, according to the Prophet 
a Psa. 85.1.2. , Ratsitha jehovah artseca, etc. O Lord, thou art pacified and reconciled unto thy people: for thou hast forgiven their iniquity, and covered their sin: so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only acquiescere, to delight in; or unicè amare, to love above all other; or bene sentire, to think well of; or approbare, to well approve of, or complacere, to please exceedingly: But thou art my dearly beloved Son, in quo complacui, & placatus sum, that is, first, in whom I am well pleased with for thyself: and secondly, for whose sake I am quieted and attoned unto those that belong unto thee. And this doth agree to the Sacerdotal office of Christ, as a Priest by offering sacrifice for us, to reconcile us unto God, who by sin were become his enemies, and odious unto him.  
It may here be objected, If God were pleased Object. 1 with mankind in the creation, and angry with him in the fall, & again reconciled unto him by Christ, than God is mutable, which is contrary to those Scriptures which affirm, that he is is not like man, that he should repent, or change his mind 
b 1 Sam. 15.29. , yea that in him there is no shadow of mutation 
c james 1.17. .  
I answer, First, the will of God is the same which always it was, to wit, to repair and restore Answ. 1 those that were fallen by the death of Christ: and this will of God was the cause of the Decree of Election and reconciliation: for these words, We are reconciled by the death of Christ, unto God, are not thus to be understood (quasi jam amare incipiat, quos ante oderat, sed diligenti reconciliamur, cum quo tamen inimicitias priùs habuimus 
d August. s john. ;) as though the Lord now began to love those whom formerly he hated, but that we are reconciled unto God, who loved us, with whom we have had fairs: for God by sending of Christ, doth commend and prove his love unto us 
e Rom. 5.8. and 1 joh. 4.9. ; and therefore he did not hate the elect before Christ came, as we shall see by and by.  
Secondly, I answer, that between God and Answ. 2 sin, there is continual and implacable hatred; and therefore he hates sinners, and will not hear them 
f joh. 9.31 , yea if they repent not, he will reward their sin with death 
g Rom. 6.23. ; and not pardon their sin, until they are reconciled unto him by the sufferings of Christ.  
Answ. 3 Thirdly, there is a difference between Love and Reconciliation; he loved his from the beginning, but was not reconciled until their sins were satisfied for: when we hated God, and all goodness, the Lord loved us after a wonderful manner: Novit enim in unoquoque & odisse quod feceramus, & amare quod fecerat 
h August. s. joh. , the Lord knows how to distinguish between what we have done, and what he hath done; and to hate that which is evil in us, and wrought by us, and to love that which is his own work.  
Object. 2 Fevardentius (pag. 469.) holds, that Christ had no sense or feeling of his Father's wrath in his soul (contrary to the tenet of our church) and proves it from this verse thus: Christ was always the beloved Son of God, as it is in this verse, therefore God did not change, in turning his love into hatred.  
Answ. I answer, God's temporal wrath upon Christ, doth not either change or discontinue his everlasting love: for God was never angry with Christ's person, (that being always innocent) but only with our sins which were laid upon him; for a father may love his child, and yet hate his faults, yea correct his vices.  
§. 3. In whom I am well pleased.] Is God well Sect. 3 pleased with none but Christ? Quest.  
First, certainly the Lord was well pleased Answ. 1 with many, as with Henoch, Noah, Abraham, Moses, David, etc.  
Secondly, God saith unto none of them Answ. 2 thus, as he doth unto Christ: because he was well pleased with them only in and for Christ's sake, but with Christ for his own sake.  
Thirdly, this therefore is uttered by the Answ. 3 Lord from heaven in a double regard, I. First, in regard of Christ, lest we should think, that he were extruded by his Father in anger, and shut out of heaven, as Adam was expulsed the earthly paradise, and Lucifer the heavenly: and this seems to have been objected unto Christ by the jews, when they said, he trusted in God, let him deliver him now, if he will have him: for he said, I am the Son of God 
i Matth. 27 43. : Teaching us, that Christ was made Man, not through the anger of God towards himself; but through the love of God towards us 
k joh. 3.16.35. . II. Secondly, in respect of us; because first, of old God was angry with us for our sins 
l Rom. 1.18. : but secondly, now he is reconciled unto us by Christ 
m Col. 1.15.20. .    

CHAPTER IU.  
Verse. 1 VERS. 1. Then was JESUS led up of the spirit into the wilderness, to be tempted of the Devil. 
Sect. 1 THAN.] When was this this, that jesus was led aside of Quest. 1 the Spirit?  
Answ. I answer, presenty after the Spirit had descended upon him.  
Quest. 2 Why was Christ so suddenly led aside of the Spirit to be tempted?  
Answ. 1 I answer, First, this was done either in regard of Christ, or in regard of us. I. In regard of Christ, that he might finish the work for which he was sent: Here observe, Christ was sent to be baptised with a  baptism. First, the Baptism of the Word 
a joh. 15.3. , he was taught and instructed in his minority. Secondly, the Baptism of Water 
b Matth. 3. ●7. . Thirdly, the Baptism of the Spirit, which was fulfilled when the holy Ghost descended upon him. Fourthly, the Baptism of Fire, that is, of Temptation 
c Psal. 66. 10.1●. . Fiftly, the Baptism of Death, as our Saviour saith, I have a baptism to be baptised with, and how am I straightened until it be accomplished 
d Luk. 12.50. ! Christ already had undergone three of these, the Baptism of the Word, Water; and Spirit; and therefore he doth out of hand undertake the fourth, that he may be prepared for the fift.  
Secondly, this was done in regard of us, to Answ. 2 teach us, that after the purpose of a new life, Observe. our temptations and trials will be multiplied; as soon as Christ is baptised, he is led aside to be tempted; and thus when we, by the Baptism of the Spirit, have put on Christ, with a full purpose and resolution to leave sin, and to live as becomes new creatures, and the members of Christ, we must then expect more temptations and trials, than formerly we underwent: as soon as the Husbandman sow's corn, the enemy sows tares 
e Matth. 13.25. : as soon as Elijah was called to his office, he is called to suffer 
f 1 King. 19.3. : and so also the patriarchs 
g Heb. 11.38. .  
Whence comes it, that our trials and temptations Quest. 3 are increased, after the resolution of newness of life?  
First, this comes from God, who hath not Answ. 1 given us armour and weapons in vain: when by the baptism of the Spirit we have put on Christ, we have put on armour of proof against sin and Satan. Now the Lord arms us with this harness, not that we should be idle, but that we should fight the battles of the Lord manfully, against Sin, Satan, the World, and the Flesh; because these are enemies unto Christ, whose colours we bear, under whose banner we fight, and whose Soldiers we are. A valiant Champion is not armed from head to foot, to fit at home, or rest him upon the bed of case, but that he may be prepared for the battle: so the Lord first arms us, and then brings us into the lists.  
Secondly, this comes from the Devil, because Answ. 2 after the Baptism of the Spirit (wherein we have renounced Satan) he looks upon us as enemies, and esteems us his adversaries (no longer as servants and friends) and therefore doth oppose us manibus pedibusque, with all his might, and the utmost of his strength. While we were his vassals he kept us in peace 
h Luk. 11.21.  but when once we have entered into a league and covenant with Christ, than he doth resist us with all his policy, power, craft, subtlety, and strength.  
Object. If it be thus, that our temptations and trials increase after the purpose of leading a new life, than it is good to procrastinate our conversion, and to put it off till the last, that so our conflict may be the shorter.  
Answ. 1 To this I answer, First, woe be unto him that doth the work of the Lord negligently 
i jer. 48.10. .  
Secondly, we must go when God calls, not Answ. 2 being hindered by any lets or dangers that may befall us 
k Acts 22.16. .  
Answ. 3 Thirdly, God requires in our obedidience of him two things 

The first is cheerfulness, readiness, willingness; now procrastination and delay, argues unwillingness in us: when a man delays to do that which God requires, it is a sign that he hath no stomach thereunto.  
The second is, fear and an awful respect of his sacred Majesty: for the Lord requires that we should serve him with fear 
l Psa. 2.11. , now delay argues a direct neglect of God; he that defers from day to day, to do that which God strictly commands him, doth plainly testify that he doth not fear nor care at all to offend God. And therefore let us labour by and by to put on Christ in newness of life, meditating continually of these five things.    
First remember the necessity of the work; how necessary it is that thou shouldest lead a new life: it is the end of thy creation, it is the only way unto salvation; and therefore what will it profit thee to gain the whole world and lose thy soul?  
Secondly, remember the Lords acceptation, so thou shalt please the Lord, and otherwise thou canst not: we study often, yea upon every occasion to please great ones, but we should rather study to please the Lord, who is a King of Kings, and a Lord of Lords.  
Thirdly, remember the danger of neglect; it is no less than the perdition of thy soul, to defer to put on Christ by the Baptism of the Spirit; for if once thy day be past, and Gods appointed time be neglected, be sure the door will be shut against thee, and thou damned to the pit of hell.  
Fourthly, remember how long thou hast already neglected to serve the Lord in newness of life: how often with the crow thou hast cried, cras cras, to morrow to morrow thou wilt serve and obey him; how long like a bad debtor thou hast put off God from day to day, from year to year, yea all thy life time until this present hour.  
Fiftly, remember how little time remains behind, and how uncertain thy life is: that the remembrance hereof may make thee the more careful by and by to purpose, resolve, and endeavour to give thyself wholly up unto the service of the Lord, in new obedience, and true sanctification, although presently hereupon thou be led aside by the Spirit to be tempted of the devil, as Christ here was.  
Why doth God permit us to be more tempted Quest. 4 after we have purposed to lead new lives, and to live wholly unto him, than we are before?  
I answer for these causes; First, Answ. that Satan might be the more confounded, knowing that now we have left him, and forsaken his service.  
Secondly, that we might be the more comforted in knowing, that God hath enriched us with gifts and graces, because otherwise the devil would never be so hostile against us. The children of God in these temptations may thus argue with themselves; if God had not bestowed new graces upon us, the devil would not thus war against us (for he keeps his own in peace 
a Luk. 11.21. ) and if the Lord had not endued us with new strength, we could never have held out so long against the strong temptations of Satan, but long ere this had been overcome.  
Thirdly, that we might acknowledge the strength that God hath girded us withal, and use it, that by the use and exercise thereof it may increase, and we be made stronger and stronger for the work of the Lord.  
Fourthly, that we might be held in aequilibrio in an equal balance: when the balance is unequal one scale is carried up, and the other down: so when we are burdened with afflictions and temptations, and not sensible of the grace of God sustaining and upholding us, we are with the weight of our burden pressed down to the ground: On the contrary when we look with a full sight upon the gifts and graces, which God hath bestowed upon us, and whereby we excel many others, and are not sensible of any temptations or trials in us or upon us, than we are exalted and lifted up: And therefore because the Lord would have us kept in an equal balance, and neither raised up too high with the sight of our gifts; nor depressed too low with the sense of our afflictions, he doth ballaste both the seals; the one with grace and strength, the other with temptations and trials, external and internal.  
§. 2. Then was jesus led aside, etc.] Why was Sect. 2 Christ tempted of the devil? Quest. 1  
First, this was that in all things he might be Answ. 1 like unto his brothers. Hebrews 4.15.  
Secondly, this was that he might destroy the Answ. 2 works of Satan, 1 john 3.8.  
Answ. 3 Thirdly, he was tempted, that he might be the more fit and able to help and secure them that are tempted, Heb. 2.18.  
Answ. 4 Fourthly, to teach us that our faith must be approved by temptations and trials. 1 Pet. 1.6.7. Hence a second question may be propounded, which is this.  
Quest. 2 How or whereby may we be sustained in the hour of temptation, that our faith may be approved?  
Answ. I answer, by a frequent ruminating upon these Meditations; First remember all the children of God are made partakers of afflictions, and therefore none should refuse to bear them, but the remembrance hereof should rather make us endure them the better: this meditation Saint Peter commends unto the Jews in these words, Think it not strange concerning the fiery trial, as though some strange thing had happened unto you 
b 1 Pet. 4.12. .  
Secondly, remember God hath promised to free us from our afflictions & our temptations in his due time: this is also St. Peter's encouragement; be of good cheer (saith he) for the Lord knoweth how to deliver the godly out of temptations 
c 2 Pet. 2.9. .  
Thirdly, remember God hath enabled and enriched us to endure these trials with patience and contentation: affording that internal consolation unto us, that we can rejoice in tribulations 
d Rom. 5.3. & jam. ● 3. , and not fear them at all 
e Apoc: 2.10. .  
Fourthly, remember God hath promised to reward us, if courageously we resist temptation, and constantly endure tribulation: thus our Saviour encouraged his Apostles, when he said, ye are they which continued with me in my temptations: and therefore I appoint unto you a kingdom 
f Luk. 22.28.29. : yea so sure were the Apostles of the accomplishment of this, that Saint james dares pronounce that man happy that endureth temptation; and also promiseth him a crown of life 
g jam. 1.12 .  
Fiftly, remember Christ himself was tempted and tried, shall not we therefore be content to bear the crown of thorns? If we suffer with him, we shall be glorified with him 
h Rom, 8.17. ; and therefore let us with jesus endure the cross and despise the shame, for the joy that is set before us 
i Heb. 12.2. . He suffered for our sins, and therefore we may well suffer for our own: he was tempted for us, and therefore we should the more patiently undergo temptation in ourselves and for ourselves.  
Quest. 3 Why doth Christ go unto Satan, and not rather the devil come unto him?  
Answ. 1 First, some say because Satan durst not go unto him 
k Chrysost. super. ; but the devil dare do any thing, and therefore I cannot imagine this to have been the reason hereof.  
Answ. 2 Secondly, Christ did this, lest that Satan should think, that by his own power, policy, and craft, he had met with him; or our Saviour doth go himself unto him, lest that the devil should think that Christ did avoid him and strive to escape him.  
Thirdly, some say this was done lest God Answ. 3 should seem to have been rather an Actor than a Permitter of Satan's sins in tempting Christ: Now how God is the author of temptation, and not of sin shall be showed afterwards.  
Fourthly, the place where john and the people Answ. 4 were, was not a fit place to be tempted in, and therefore Christ goes into the wilderness to be tempted of the devil, as followeth in the next words.  
§. 3. That he might be tempted of the Devil.] Sect. 3 What doth Tentare (to tempt) signify? Quest. 1  
I answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first an endeavour. Secondly, a trial, Answ. Thirdly, deceit and craft: and hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to endeavour, to try, and to deceive. Tentare (I say) first signifies to endeavour or to try in general: thus Ahaz saith, I will not ask, neither will I tempt the Lord 
a Esa. 7.12 ; that is, I will not try, neither make experiment by any sign, what the Lord will do for me. Secondly, it signifies to prove and try faith theologically, and thus some 
b Gualt. s.  understand the word in this place: But God in this sense doth often tempt us, trying our faith, as he did the faith of Abraham, in commanding him to offer up the promised seed; and therefore I dare not thus understand the word.  
Thirdly, Tentare signifies to allure unto sin; and thus tempting is properly taken in this place: for tento comes from tendo, tempting, is as much as endeavouring to entrap or ensnare: and in this sense Saint james prohibits any man to say, that he is tempted of God, for in this sense God tempts no man 
c jam. 1.13. .  
How could Christ be tempted? for to be Quest. 2 tempted argues infirmity, and an inclination ununto sin.  
I answer first, it became Christ to put on our Answ. 1 infirmities, and to be tempted, but without sin.  
Secondly, it is no more opposite unto his Answ. 2 glory, or less beseeming the Majesty of Christ to be tempted, than it was to take our natures upon him, and to submit himself to the form of a servant 
d Phil. 2.7 .  
Thirdly, whatsoever Christ in his nature did, Answ. 3 was done for us, not for himself: he was tempted for us, not for himself: he was contemned, mocked, scourged, and all for us, and therefore it argues no infirmity or inclination in Christ unto sin at all, to be assaulted by Satan.  
Whether may temptation be without sin Quest. 3 or not?  
I answer first, Christ was tempted in whom Answ. 1 was no sin. Heb. 4.15.  
Secondly, Temptation is (as was said before) Answ. 2 an endeavour to allure us unto sin: and therefore it is not a sin to be tempted, or to suffer temptation, but to be overcome by temptation. For the clear understanding hereof observe two things.  
First, temptation is said to be without sin either 

Imputatione, by way of imputation, because the fault is remitted, (as Austen saith, non ut non fit, sed ut non imputetur) and the sin shall not be laid unto the offender's charge.  
Reverà, in very deed, because there is no fault nor guilt in it at all: and thus the temptation of Christ was without sin.    
Secondly, observe again, Temptation hath a double original, or beginning, viz. either first ab extra, from without; or secondly, ab intra from within.  
First, there is a temptation which hath his beginning, ab extra, from without, when neither the mind, nor thought, nor delight, nor affections, nor meditations, nor suggestions go along with the temptations; but the soul or the party tempted is merely passive.  
And thus tempteth 

Man often; as the wife of Potipha● thus tempteth joseph many a time 
e Gen. 39.7. , and job also is thus tempted by his wife 
f job. 2.9. , and the three children were thus tempted by Nabuchadnezzar unto Idolatry 
g Dan. 3.15. . And thus often one man tempts another unto that which he hath not so much as a thought of, or any love unto at all.  
Now this temptation is sin 

In the party tempting. Not  
In the person tempted.    
Satan, but scarce at any time: for when he tempteth, for the most part he exciteth and inflameth our concupiscence, which being stirred up, becomes an active instrument within us unto evil, and consequently is sin, as follows in the next particular.    
Secondly, there is a temptation which hath his beginning ab intrà, from within, when a man is tempted and alured by his own innate corruption, and this is sin: according to Saint james, every man is tempted when he is drawn aside of his own lust, and enticed 
h jam. 1.14. and Rom. 7.7. : and therefore the Papists are to blame who deny our first concupiscence to be sin.  
Here they object, there is a double concupiscence, Object. 1 viz. First, where there is no assent of the Mind and Will at all: Secondly, where the Will and Mind consents; now this second is sin, but not the first,  
I answer, the first is a less sin, Answ. but yet it is sin nevertheless, because it is a corruption, and evil.  
They object again, this first concupiscence Object. 2 is so fare from being sin unto us, that it is a praise and commendation unto us: so to resist it that not so much as our Minds assent thereunto but herein we can say as Paul did, It is no more I, but sin that dwells in me 
i Rom. 17.17.20. .  
I answer, Answ. certainly it is commendable to resist the first motions of sin and grateful unto God: but yet because there two things that concur herein, we must distinguish between Suggestion, and Reluctation: now if Reluctation be good, then must Suggestion needs be evil: for that is the nature of concupiscence 
k jam. 1.14 . And herein is the difference between our temptations and Christ's: First in us we have naturally these things, 1 Suggestion and Concupiscence: 2 Meditation or a ruminating of this wicked suggestion. 3 Delectation or a delighting in these wicked thoughts, etc.  
Secondly, in Christ, there is 1 no Delectation in any wicked thing. 2 there is no meditation or rumination of any wicked thing, but by and by he repels and beats it bacl; yea 3 in him there is no evil concupiscence at all, but all his temptations were ab extrà from without.  
Why would Christ be tempted? Quest. 4  
I answer first, Answ. the general cause hereof are Either in respect of 

Himself, to show his Deity and power in conquering Satan.  
Us and that either 

To overcome and put our enemies to flight: which otherwise would have been difficult, yea impossible for us to have done. Or  
To teach us these 3 things, to wit 

First the nature of temptation: that it is not a sign of the anger of God, 1 because it may be without sin, as was showed in the former question, and 2 because Christ was tempted, with whom God was not angry.  
Secondly, the nature of the tempter, that is, 

First his Malice, he is our enemy, as followeth afterwards.  
Secondly, his weakness, that now being conquered by Christ, he may be overcome of those who are Christ's.  
Thirdly, the manner of overcoming him; and that is by the word of God, as follows by and by.    
Thirdly, the readiness of his help and assistance: for he was tempted, that he might be able to secure those that are tempted 
l Heb. 2.18 .        
Secondly, the principal and particular causes why Christ was tempted were these two; First, Answ. 2 to show us the hostility of Satan. Secondly, the victory of Christ.  
First, the Hostility of Satan appears in this, that he tempts all God's children, and dares give the onset unto the best of them.  
Quest. 5 Here it may be demanded, What shall we think then of those that are not tempted?  
Answ. I answer, we may safely think, that neither God cares for them, because he doth not exercise them: neither the devil fears them because he meddles not with them. As in a Commonwealth it is an argument of a traitor, to be beloved of the enemy; so in the Church of God those whom the devil spares, may justly be suspected of disloyalty towards their heavenly Sovereign.  
Quest. 6 How may we know who are tempted, and who are not?  
Answ. I answer, by these marks. First, he that sins with greediness, Ephes. 4.19. is not tempted: he unto whom sin is pleasant, and to wallow in the puddle of iniquity, is delectable, is not tempted, because he runs headlong of himself, unto wickedness and sin. Secondly, those that are puffed up with an hypocritical pride, thinking themselves to be Saints, because they seem so unto men, are assaulted with a strong temptation, which prevails against them: yet they cannot be called Soldiers, because they fight not, neither struggle against this temptation; but willingly give way unto it. Thirdly, those that desire to serve God, but do it negligently, being neither wary, nor circumspect in their lives and actions, but are tempted by pride, anger, the cares of the world, and too great a presumption of the mercies of God, and yet see none of these things in themselves, because they do not carefully watch over their ways, these fight not lawfully 
m 2 Tim. 2.5. , according to the Apostles opinion, who saith, If a man also strive for masteries, yet he is not crowned, except he strive lawfully. Fourthly, he that faithfully devotes himself unto the Lord, but is not able to do or eschew what he should, complaining continually with Saint Paul, that the good which he would do, he cannot, and the evil which he would not do, he daily commits 
n Rom. 7. ●8. , because the flesh wrestles, and strives, and struggles against him 
o Gal. 5.17.  so strongly, that in the anguish of his heart he cries out, O wretched man that I am, who shall deliver me 
p Rom. 7.24. ? And with that holy Apostle being pressed with the burden of sin, and the weight of some present and strong temptation, prays thrice, that is, many times, that the buffets of Satan may be taken away from him 
q 2 Cor. 12.8. , and strength of grace given unto him, whereby he may be able to quell and subdue all his corruptions. Although this man to himself seem a miserable man, yet to me he seems a very happy, and blessed man; because, I. God by thus exercising of him, shows, that he loves him: and, II. The Devil by these strong assaults, shows that he fears (maugre all his might) he shall lose him.  
Secondly, the other principal and particular cause, why Christ was tempted, was to show the power of Christ in the victory and conquest of Satan; according to Saint Paul: And having spoilt Principalities and Powers, he made a show of them openly, triumphing over them in it 
r Col. 2.15. , that is, in the Cross.  
It may here be asked, What did Christ triumph Quest. 7 over? Answ.  
I answer, First, over our sins, and guiltiness, so that now sin shall have no more dominion over us 
s Rom. 6.14. . Secondly, he triumphed over death, O death, I will be thy death, O grave, I will be thy destruction, said the Prophet; of Christ 
t Hosea 13.14. , to whom the Apostle agrees in these words, Christ hath abolished death, and brought life and immortality to light 
u 2. Tim. 1.10. . Thirdly, he triumphed over Satan, not only in his resurrection, but also in his temptations, the Devil being always put to the worst. Hence we see, that the Devils could not go into the Herd of swine, until Christ gave them leave: thus also the unnamed Author of the Hebrews saith, That Christ came to destroy him that had the power of death, that is the Devil 
x Heb. 2.14. , and Saint john 
y 1 joh. 3.8.  testifieth, that for this purpose the Son of God was manifested, that he might destroy the works of the Devil. And thus Christ triumphed over Satan in this place.  
§. 4. Of the Devil.] Are all temptations from Sect. 4 the Devil? Quest. 1  
I answer, temptations are two fold: viz. Answ. First Divine, whereby God tempts man. Secondly, Diabolical, whereby the Devil tempts man. First there are Divine temptations, whereby God tempts man.  
How doth God tempt man? Quest. 2  
I answer, Answ. God tempts and tries two things in man. viz. First, his Faith, whether he be firm therein or not; and this God doth by false Prophets, false miracles, false Apostles, and persecutions. Read for the proofs hereof these place. Deut. 13.3. Mat. 24.24. Secondly, God tempts o● tries man's obedience; whether he will continue in the service of the Lord or no: Now this the Lord doth sometimes by grievous and heavy commands; thus he tempts Abraham by that heart-wounding message (every word whereof was a sword in his bowels) Take thy son, thy only son Isaac, whom thou lovest, and go offer him up unto me 
a Gen. 22.2.3. . Thus the Lord tries Gideon, whether he dare with only three hundred men bid battle against the Host of the Midianites and the Amalekites 
b judg. 7.7. , and thus he tempted job, to see if he would continue in his integrity.  
Secondly, there are Diabolical temptations, Quest. 3 whereby the Devil tries us.  
How doth the Devil tempt man? Answ.  
I answer by these ways and means: First, sometimes he calls the truth of God's Precepts in question, that we might give the less credit thereunto, and the more unto him: And thus he tempted Evah. Ye shall not die at all, but shall be like God 
c Gen. 3.4.5.  knowing good and evil.  
Secondly, sometimes he calls the truth of God's promises and threaten in question, because often they that do ill succeed well; the Prophet gives us a precedent of this in the perverse Jews. Ye have said, it is in vain to serve the Lord, and unprofitable to keep his ordinances; yea the proud are happy, they that work wickedness are set up, and they that tempt God are even delivered 
d Malach. 3.14.15. . This is the devil's malice thus to tempt us, that so we might the less care for, or fear, or regard, either the consolations, or comminations of the word.  
Thirdly, sometimes he makes the word of God seem hard unto us, that so, although we assent unto the truth of it, yet we cannot consent unto the practice of it; because it is displeasing to our nature, or contrary to our disposition, or requires more pains than we can endure to take; and this made the Jews cry out upon the doctrine of Christ, because it was a hard saying (not a false saying) and they could not endure it (not, they could not lawfully obey it) and therefore they reject both Doctor and Doctrine 
e joh. 6.60. , Preacher and Sermon.  
Fourthly, sometimes the Devil teacheth us to abuse Scripture unto the patronage of impiety, and thus he abuseth it himself in this Chapter, labouring by the false alleging of Scripture to persuade Christ to tempt God's providence: thus he teacheth others to abuse the parable of the talents unto Usury; and those words, the Sabbath was made for man, unto the profanation of the Sabbath; arguing thus from thence, It was made for man, therefore if man have any occasions, he may ride his journeys, or may buy and sell upon that day.  
Fiftly, sometimes the devil propounds the enticements of the world unto us, thereby frequently bewitching and ensnaring of us. Sixtly, sometimes he spurs forward the desires of our nature and flesh, and inflames our appetites unto unlawful lusts and delights.  
Seventhly, sometimes he urges the examples of wicked men unto us, that thereby we might be the more emboldened to sin, by their precedent and pattern.  
Lastly, sometimes he tempts us by others, exasperating the world against us by hatred, or derision, or contempt, or persecution, or wicked counsel, or the like.   
Verse. 2 VERS. 2. And when he had fasted forty days, and forty nights, he was afterwards an hungered. 
Quest. 1 Why did Christ fast?  
Answ. I answer, in, or for a double respect. viz. first, in regard of his office and calling, which he was to undertake, Secondly, in respect of his temptation, which he was to undergo.  
First, Christ fasted in regard of his function which he was to undertake, that he might be the better prepared for it: this reason is given by some, but I omit it, because the text seems to point at the next.  
Secondly, Christ fasted in regard of his temptation, which he was to undergo, that he might be prepared thereunto.  
How many sorts of fasts are there?  
I answer five, First, there is a necessary fast, when men abstain because they have nothing Quest. 2 to eat. Secondly, there is a natural fast, Answ. this is a voluntary abstinence, because a man is not hungry: and this is occasioned two several ways. 1 from the natural constitution of the body; and thus Hypocrates saith, senes faciliùs jejunant, old men are easily persuaded to fast. 2 from some sickness, which hath taken away the appetite, and made all meat loathsome unto the stomach. Thirdly, there is a civil fast, which is two fold, either 1 commanded by the Magistrate for some civil end, as victory or the like: thus Saul commands the people to fast until night, lest otherwise they should have been hindered from the pursuit of their enemies. Or 2 this fast is undertaken without a command for some civil respect, that so nothing may hinder the intended purpose: thus certain Jew's vow, they will fast, until they have killed Paul 
a Acts 23.12. .  
Fourthly, there is a miraculous fast: such was the fast of Moses upon the mount. Exod. 34.28. and of Elias in the wilderness, 1 King. 19.8. and of Christ in this place. This fast is supra nos, not to be imitated, but admired by us; and therefore although it be the fast here expressed, yet I pass by it also, and only enlarge the next. Fiftly, there is a religious fast, instituted for a religious end; and of this only something amply.  
How manifold is this religious fast?  
I answer, the religious fast is diversely divided. Quest. 3 Answ.  
First, in respect of the moving causes thereof, into an ordinary and an extraordinary fast.  
Secondly, in respect of the authority, into a voluntary, and an enjoined or commanded fast.  
Thirdly, in respect of the persons fasting, into a public and a private fast.  
Fourthly, in respect of the duration or continuance thereof, into an absolute and a respective fast. All these I let slip in this place.  
Fiftly, a religious fast is divided, first into a false fast. Secondly, into a true fast.  
First, there is a false religious, or a Popish fast, which is an Idol of the true, and obtruded upon the Church by the devil, for the deceiving of men: which is not only unprofitable unto the Agents, but also displeasing unto God, yea provoking his Majesty against us, as may appear by these places of Scripture, Esa. 58. jer. 14.12. Zach. 7.5. Ma●t. 6.16.  
Wherein doth this false fast of the Papists consist? Quest. 4  
For the true resolving of this doubt, Answ. we must observe a threefold error, First in the Merit of their fast. Secondly, in the Object of their fast. Thirdly, in the Adjuncts thereof.  
First, the first error in the false fast observable, is in the Merit thereof: and that first because they expect a merit or a deserved reward for it, as it is a good work: but yet this is not all, for they expect the same for every good work they do, whatsoever it be.  
Secondly, there is another fault here in the merit, and that is this, they think an outward fasting itself a good work: or that the abstinence from flesh only, or the outward works of fasting is in itself pleasing unto God. But to eat, or to abstain from meat, is an indifferent thing, and therefore the outward work is not acceptable unto the Lord.  
Quest. 5 Is not fasting a good work?  
Answ. 1 I answer first, some works are good in themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the obedience unto the Commandments of the Lord, which is always to be performed, they being good, yea the rule of goodness: fasting is not such a good work.  
Answ. 2 Secondly, some works are good by consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they are not commanded for themselves, but as helps unto some other good works: such a work is fasting, enjoined for some other works sake, as followeth afterwards.  
Secondly, the second error in the Papists fast shows itself in the Object thereof.  
Quest. 6 How do the Romanists err in the Object of their fast?  
Answ. I answer they err both in the 

Excess, that is in the difference of meats; and in a general prohibition of flesh.  
Defect, in approving and allowing of dainties and delights both in 

First, Quality.  
Secondly, Quantity.      
First, they err in a general abstinence from some certain meats only: that this is an error, appears thus, First, the true fast aught to be a total abstinence (for the time of the continuance of the fast) from all meats whatsoever: as may appear by the Jews fast 
c Hester. 4.16. , and Ninivehes fast 
d jona. 3.7 , who forbade the tasting of water: except necessity urge and enforce the contrary; and that either I. by reason of the weakness of the person fasting: or II. by reason of the extension or length of the time fasted.  
Secondly, for these causes amongst the Ancients, the Respective fast was more frequent than the Absolute; wherein they did eat something, and that with some choice making, or difference.  
Thirdly, they did make no choice of meats, or put a difference in meats according to the kinds of them, as though there were a holiness in meats; for they knew that all the creatures of God were lawful in themselves to be used, and are made unlawful unto us in these regards (to which the Papists themselves subscribe) viz. First, in respect of the body: those meats, which overthrow the health of the body are not to be eaten. Or secondly, in respect of the substance or estate; those dainties which cannot be had without exhausting of the treasure, or profuse wasting of the estate, or diminishing of our charity, and liberality unto the poor; are not to be procured but forborn. Or thirdly, in respect of the Magistrate; those meats which are prohibited by superiors for some vivill end, are to be abstained from, and the Magistrate to be obeyed by virtue of the fift Commandment: but this belongs not unto the tye of the conscience, neither makes us fear or tremble, to touch, taste, or handle 
a Coloss. 2.17.18. , that which the civil Magistrate for a politic end hath forbidden. Or, Fourthly, in respect of Charity, if a Christian brother be offended, we must abstain, after Saint Paul's precedent, who had rather eat no flesh so long as he lives, than do it with offence unto others 
b 1 Cor. 8.13. . But this is in respect of weak brethren, who are not throughly instructed, not of obstinate persons, who refuse to be otherwise taught. Or, V in respect of the Soul, those meats which inflame, excite, and provoke unto lust, are to be avoided: and this respect is truly religious. I conclude therefore, that thus to forbear some meats, is warrantable, and commendable, because the end of fasting, is to help and further the soul unto the performance of spiritual duties: wherefore those dainties, and Cates, which corroborate evil concupiscence, are to be laid aside: And in these regards (as was said before) the Papists, with us, acknowledge that lawful meats become unlawful. But in making a distinction, or difference of meats, we and they disagree in two things, viz. First, in Liege, in the law of Fasting. Secondly, in Praxi, in the practice of fasting.  
First, we and the Papists differ in the law of fasting: Here observe, First, the Thesis, or the general law, that we should fast, is prescribed in the word of God. Secondly, the Hypothesis, or particular law, how we should fast, (that is, upon what days, or how long, or from what meat we should abstain) is not found amongst the Fathers: nusquam invenio, said Augustine 
c Aug. ad Casulan. epist. 86. , the manner how we should fast, I cannot find prescribed. So Primasius 
d s. Rom. 14. , quomodo unusquisque, etc. How every man is bound to fast, I cannot by the Fathers express: quum praceptum nemo ostendere potest, perspicuum est, Apostolos permisisse liberum, said Socrates 
e Soc 5. 2●. , seeing that none can produce a precept for fasting, it is apparent that the Apostles left it free. And the first Lawgiver, or Lawmaker for fasting, was Montanus the heretic, whom Apollonius taxeth for it 
f Euseb. 5.17. . Now the Papists prescribe a law of fasting, upon pain of damnation; but we deny any such positive law to be given by God.  
Secondly, we and the Papists differ in praxi, in the practice of fasting: for first, they will eat of some kind of meats, not of others. Secondly, they abstain from some meats, propter genera; we, propter operationem: they abstain from some meat merely for the kind of it; but we, not for the kind thereof, but for the operation thereof: they abstain from flesh, because flesh; not because it kindles the flame and fire of lust: for they eat and drink those things that are more provoking thereunto, than flesh is; and therefore their fasting is superstitious, as follows in the next. Thus the Papists err in the object of their fast, in the Excess: consider we now, how they err in the Defect, and that first in the quality: secondly, in the quantity.  
First, they do not forbid the delights of meats, it so be they be fish, but think all dainties, and daintiness of lawful meats (that is, any thing but flesh, and that which comes thereof) lawful, we hold the contrary, laying down our opinion in this plain proposition: In fasting, we must abstain from all delicates and dainties: Or, a fast celebrated with dainties, is an hypocritical fast. For the proof whereof, observe these particulars. First, Daniel fasting, abstaines from these three things 
g Dan. 10.3. , First, pleasant bread: secondly, flesh: thirdly, wine: so others when they fasted, eaten nothing but herbs 
h Rom. 14 2. , and john Baptist, Locusts, a course food, as was showed before. Saint Matthew only roots and herbs 
i Clem Alex. Paed. 2.1. ; and Saint Peter for the most part pulse. (Nazien. orat. de amore paup.) Secondly, all the Ancients in their fasts, abstained from wine. Timothy forbore wine 
k 1 Tim. 5. , and Saint james abstained from flesh and wine 
l Euseb. 2.22. . Thirdly, the Fathers abstained in their fasts, from all strong drink: thus also did john Baptist, who drank neither wine nor strong drink 
m Luk. 1.15. .  
Thirdly, these two, strong drink, and dainties, the Fathers reprove in fasting. Read Aug. de Mor. Eccles. 2.13. and Hier. ad Nepot. And therefore we may safely say, that Papists are enemies unto fasting in their practice, that place it in junkets and dainties: affirming first, that it is the kinds of flesh, and that which proceeds from flesh, which is only forbidden in fasting, not any sorts of fish. Secondly, they forbidden not wine in their fasts to be drunk: yea, Bellarmine 
n De bon oper. 2. 5. Sect. ad ●illam.  disputes the necessity of wine in fasting, because their regions and countries are cold. And Hallensis saith, that it is necessary they should drink wine with fish 
o Chemni. p. 4. 127. 6 . Where it is not unworthy observation, that when we accuse the Romanists for their Stews, which are openly maintained, permitted, and tolerated, in mystical Babylon; Harding answers, their countries are hot: and therefore if Brothell-houses were not suffered, the people would fall either to Sodomy, or bestiality, or incest, or rapes, or adulteries: but when we blame them for the use of wine in their fasts, than Bellarmine tells us, the countries are cold, and therefore both their stomaches and healths require it.  
3dly, their daily practice shows, that in their fasts, they allow of all dainties, fruits, wines, sweet meats, and all kind of banqueting stuffs, and therefore there is no great fear, that their fasting will impair their health, except it be with surfeiting upon their delicates.  
Object. But they will here object, all Papists do not thus.  
Answ. I answer, we grant it, for some cannot by reason of their poverty: some do not, because of some vow they have made to the contrary, and some amongst them perchance do it not, for conscience sake, which we commend.  
Thus we see how the Papists in their fasts err in qualitate, in the quality of meats, we now proceed to show their failing in quantitate, in the quantity: And for the clearer opening hereof, I lay down this proposition: In the Popish fasts, abstinendum a quali, non a quanto: they must abstain altogether from meat held by them unlawful, but the immoderate use of those which are allowed, violates not their fast: that is one by't of flesh, or one spoonful of broth wherein flesh hath been boiled, disanulls their fast; but to eat fish, or drink wine though unto the stretching out of the belly doth not break their fast at all. Thus Alex. Hales 
a Chemni. p. 4. 117. 6  saith, Excessus in quanto non solvit jejunium: Excess in the quantity of the meat eaten violates not the fast: And Bellarmine 
b Bell. de bon. oper. 2. 4. Sect. quare.  traceth the same path almost in the same words, Immoderatus usus piscium nulla lege jejunij prohibetur, an immoderate use of fish is forbidden by no law of fasting. For the finishing therefore of this particular, I conclude: First, the Papists are enemies and opposite unto Antiquity in their fasting, as appears thus. First, they now use wine, which the Fathers did not. II. They now use Dinners ordinarily, which were seldom (or rather never) used by them, that is, the Ancients in their solemn fast days. III. The Papists exceed in their eating, but the Fathers were very sparing in that, which they did eat upon those days; and therefore howsoever they brag of Antiquity, yet they have not so much as a shadow of the customs of the Ancients in their fasts.  
Secondly, the Papists are enemies unto true Fasts, as appears thus: In a true Fast there should be an abstinence, I. from flesh, II. From wine and sweet wine. III. From strong drink. iv From dainties. V From an excessive and immoderate use of any meat or drink. Now they only observe the first, that is, forbear flesh: why? that they may stuff themselves with fish, or better dainties.  
Thus we have showed how the Papists err both in the Merit, and Object of their Fast. It now remains to show, how thirdly they err in the omission of the adjuncts of a Fast, they only observing the bodily exercise, which profits nothing 
c 1 Tim. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , their fasts not being accompanied with those holy duties, which they ought to perform: neither such an abstinence as may help them to a religious performance of those pious duties, which God requires of them. But the truth of this will most clearly appear in the sequent particular, wherein we have to explain the nature of a true Fast, the false and hypocritical being thus briefly run over.  
Secondly, there is a true Fast, which is pleasing unto God; wherein many things are observable.  
What is this true Fast? Quest. 7  
I answer, It is described thus: Answ. Fasting is a forsaking, and refusing of all those things, which are pleasing and delightful unto our natures, accompanied with humiliation, and sorrow of the mind, that thereby we may obtain divine clemency, or mercy, and favour from God 
d Muscul. s .  
Whence it appears, that it is not an outward action only, as some would have it: for qui in solâ abstin●●tiâ collocat, maximè vitup●rat 
e Chrysost s. , he that placeth fasting in a bare abstinence from meat, doth most of all disgrace it. As the keeping of the Sabbath is not only to forbear working, but to serve God in his Temple: so fasting require something else than a mere forsaking of meat, it being a mixed action.  
Quest. 8 What actions, are required unto a true Fast?  
Answ. I answer, the actions are of three sorts, to wit, either first, external; or secondly, mixed: or thirdly, internal.  
First, there are external actions required unto a true Fast, viz. First, an abstinence from meat, wherein three things are to be considered, first, the time, or continuance of this abstinence, ut duret jejunium quousque durat exercitium 
f Calvin. s. , this abstinence from meat must be continued, so long as the time set apart for fasting doth endure. Secondly, the quantity, if any thing be received within that time, it must be very sparingly taken, that is, neither, I. too much of any thing; neither, II. too often 
g P. Mart. , but first, one refection, or refreshing only; secondly, a supper, not a dinner. Thirdly, the quality, all dainty things that day must be omitted, that is, both gorgeous attire, and dainty food. And this abstinence of meat is the first external action.  
Secondly, the second external action required in a true Fast, is a cessation from labour, and our daily and ordinary employments.  
Thirdly, reconciliation with our brethren: for all jars, contentions, strifes, and debate, are then to be laid aside, lest otherwise we do as the Jews did, Fast with debate 
h Esa. 58.4 , Carnem non comedis, sed comedis fratrem, thou wilt not touch flesh, but thou wilt by't and devour thy brother, even upon the fast day, said Saint Basil. apud Anthon. S. de jejun.  
Fourthly, an other external action required unto a true Fast, is Alms, and that which we spare from ourselves, to spend upon the poor: This is the fast that I have required, saith the Lord, to deal thy bread to the hungry, and to never the naked 
i Esa. 58.7 .  
Secondly, unto a true Fast are required mixed actions, which are partly external, and partly internal, viz. First, Mourning and sorrow, as we may see in all these examples: the Israelites being twice overcome by the Benjamites, they fast and weep 
k judg. 20 26.  the people of Israel being gathered together to Mizpeh, weep and fast 
l 1 Sam. 7.6. . Read also these places, 2. Chron. 20.3. Nehem. 9.2. Joel. 1.14.15. and 2.13. where we shall see, that fasting is still accompanied with sighs & tears; godly sorrow being the true way unto repentance, never to be repent of 
m 2 Cor. 7 10. . Secondly, Prayer unto God, is to be adjoined unto true fasting, read all the former places, and thereunto add these, Jonah 3.8. Nehem. 1.4. Luk. 2.37. Acts 13.3. and 14.23. In all which we shall see this practice observed. Now in prayer must be these three things. First, the confession of our merit, that we have deserved the severest of God's judgements for our sins. Secondly, the begging of pardon for those sins, which we have committed, and for which we have deserved these plagues. Thirdly, the deprecating of those judgements which we have justly deserved for our iniquities. And all these are to be uttered with strong cries unto the Lord. Now these two, Mourning and Prayer, are called mixed actions justly, because the sorrow of the heart is expressed by the sadness of the countenance; and the desires of the soul are made known by the words of the tongue; for out of the abundance of the heart the mouth speaketh.  
Thirdly, there are internal actions required unto a religious Fast, viz. First, humiliation, Rend your hearts (saith the Prophet) in your fasts 
n joel. 2.13.  and not your garments; where he doth not prohibit outward mourning, but doth exhort to add thereunto internal humiliation, and the sorrow of heart.  
Secondly, preparation unto prayer, to wit, I. Meditation, and examination of the conscience. II. Repentance, as in Ninives fast, every man was charged to turn from his wicked ways 
o jona. 3.8. , and to the Jews God gives the same lesson, in their fasts, to lose the bands of wickedness 
p Esa. 58.6 .  
So that hence we may learn, which is a complete fast, and wherein it consists, viz.  
First, an abstinence from meat for the time of the fast, as fare as thy strength and health will permit. Secondly, and from all mirth and delight. And thirdly, from all labour and work, that thou mayest the better intent spiritual duties. Fourthly, that which is saved in thy family that day by thy fasting, give it unto the poor. Fiftly, examine thy heart and life, and meditate upon thy sins. Sixtly, repent thee seriously, and solidly of all thy sins, purposing not only to leave them for ever, but also to loathe them with a perfect hatred. 7ly, go unto the house of God, and there implore the throne of grace, that God would graciously be pleased, I. to enable thee to serve him aright, to worship him with spiritual worship & to obey his word, which either by reading, or preaching, is taught unto thee. II. That he would work true repentance in thy heart, turning thee from sin unto himself. III. That he would be pleased to bestow upon thee that grace, for which thou fastest, whether it be the enjoying of some blessing, as yet wanting, or the removing of some judgement which lies upon thee.  
What is the use or end of this true religious Quest. 9 fast?  
I answer, either first Ordinary; or secondly, Answ. Extraordinary.  
First, the ordinary end of fasting is twofold; First, to subdue the flesh, I beat my body (saith Paul) and (by fasting) bring it into subjection 
q 1 Cor. 9.27. : whence we may observe, that there is often need of fasting, because Satan is strong, and we are but weak; and therefore those that are tempted, must pray against temptation; and if prayer prevail not, then fast; if the buffet of Satan yet remain, then persevere in fasting: for God will come at the last, as he did unto the Israelites; who, although they were twice overthrown, yet continuing in prayer and fasting, at last they give the Benjamites a mortal overthrow 
r judg. 20. : yea until God give us victory over those corruptions which struggle against us, his grace shall sustain and support us 
s 2 Cor. 12 9 , if we but persevere in fasting and prayer.  
Secondly, the other ordinary end of fasting, is to corroborate and strengthen the Spirit, First unto Prayer 
t Dan. 9.3. . Secondly, unto spiritual Meditations. Thirdly, unto the hearing of the word of God. Prayer is the end of fasting, and fasting is the means unto prayer; and therefore it doth not consist in an abstinence from meat only, but thereunto is to be added prayer, and pious meditations, and the hearing of the word (if it may be had) that the Lord may vouchsafe to hear and help us, in that which we desire.  
Secondly the extraordinary end of fasting, is either for— 

The removing of evils, & that either from 

Ourselves, which are either 

Temporal, and that is either 

That we might be humbled, if the evil be passed already.  
That we might be freed, if the evil be either 

Present upon us. Or,  
Threatened to be brought upon us. Or  
Hanging over our heads, and feared by us.      
Spiritual, that is, the peril, danger, and pollution of sin.    
Others, and that 

Temporal; Or,  
Spiritual.      
The procuring of good things, which are either 

Civil  
Religious, and that either 

The remembrance of those things which are bypast. Or,  
The corroboration of those things which are desired, viz. 

Of the preaching of the word.  
Of the administration of holy things.          
That this may be the better understood, we will explain it more particularly.  
Evils are either 

Temporal, Or,  
Spiritual.    
Temporal evils are removed from us by fasting, two manner of ways, 

Humiliando, Nosmet.  
Liberando. Nosmet.    
First, by humbling of ourselves truly, if the evils be bypast: and this is performed, and practised for a double end. The first is Religious, and this is twofold. I. That the sin may not be laid unto our charge: thus a Father ought to humble himself for some notorious offence committed by his child. II. That the remembrance of sin may be the more deeply imprinted in the mind, and we learn thereby to hate it so much the more. Thus we may conceive that David fasted, when the young man brought him word that he had slain Saul: For first, it is said, David fasted, and mourned, and then he said unto the man, how wast thou not afraid to stretch forth thy hand against the Lords anointed 
a 2 Sam. 1.12.14. ? This pious Prince hereby showing, both his sorrow for the fact, and his detestation of it.  
The second end is Civil, to wit, that we may condole with those that are afflicted, or mourn for those that are dead: Thus the men of jabesh Gilead fasted for the death of Saul, and jonathan his son 
b 1 Sam. 1.31.13. ; but ne quid nimis, this mourning must be moderate.  
Secondly, temporal evils are removed from us, Liberando nosmet, and that three manner of ways; either first by removing the evil which is present: or secondly, by withholding the evil which is threatened: or thirdly, by averting that evil which we fear, although it be not particularly threatened. First, sometimes some temporal evil lies upon us, as Famine, Plague, the Sword, and the like. Now these are to be removed (according to Gods own ordinance) by fasting, as may be proved by all those Scriptures mentioned before. And thus the Pope himself advised 
c Decret. liber . Si evenerit fames, pestis, deprecemur Dominum jejuniis, elermosynis & obsecrationibus: that is, if dearth or pestilence afflict us, we must give ourselves to almesdeeds, prayer and fasting for the removal of them. When the City Hippo, wherein Saint Augustine was, was by the Vandals besieged, he gave himself frequently to fasting and prayer 
d Possidonius c. 29. .  
Secondly, sometimes God threatens, for sin, to bring some temporal judgement: and one principal remedy to withhold it, is fasting: and therefore David, when God had menaced the child with death, he gives himself to fasting 
e 2 Sam, 12.16. . Thus God having threatened the Ninivites (by jonah) to destroy them within forty days, they prevent it by fasting 
f jonah. 3.5.6.   
Thirdly, sometimes our sins committed, and God's threaten against sin in general, makes us to fear some particular judgement, or temporal evil, although the Lord have not definitely threatened it: now one chief remedy to remove these evils (which hang over our heads, or which we have some cause to fear) is fasting. Thus King jehoshaphat being afraid of the children of Moab and Ammon, that came against him, proclaimed a fast throughout all judah 
g 2 Chron. 20.1.3.  So Ezra being in fear of the enemy that lay in his way, proclaimed a fast 
h Ezra 8.27.23. . And the Jews being afraid of Hamans' decree, proclaimed a fast 
i Hest 4.16.  and were delivered.  
Seventhly, there are spiritual evils, to wit, our sins, hardness of heart, obstinacy, and the like, which are removed by repentance, prayer, & fasting: for the proof hereof read these places. 1 Sam. 7.6. Nehem. 9.1. etc. joel 2.12. etc. And this is the chiefest end of fasting, that our prayers might be corroborated and strengthened for the appeasing of God, who is angry with us for our sins; and for the purging of our souls by repentance; for both which, the prayer of him that fasts aright, is very prevalent, and of great efficacy.  
Thus we see, how temporal and spiritual evils may be removed from ourselves: we may now, in a word, consider how profitable fasting is, for the removing of evils from others: and that first Temporal, thus Nehemiah fasts for the removeall of the miseries which were in jerusalem 
k Nehem. 1.4. , and David for the afflictions of his neighbours 
l Psa. 35.23. .  
Secondly, Spiritual; thus Daniel fasts for the pardon of Israel's sins 
m Dan. 9.3 .  
As we fast for the removeall of evils both Temporal and Spiritual, both from ourselves & others; so also for the procuring of good things, whether they be I. Civil; or II. Spiritual.  
First, sometimes we fast for the obtaining of some civil or politic blessing, as for example, either 1 that just judgement may be administered, thus wicked jezabel upon an hypocritical pretence, commands a fast to be celebrated, when Naboth was falsely to be accused 
a 1 King. 21.9. . Or 2 that Parliaments may succeed to the good of the commonwealth, to the furtherance of religion, and to the glory of God. Or 3 that victory may be obtained in war▪ thus Saul commanded the people to fast until the evening, lest that the pursuit of their enemies had been hindered 
b 1 Sam. 14.24. .  
Secondly, sometimes we fast for the obtaining of some Spiritual blessing, or grace, which we desire; to wit, first the preaching of the word; thus the Apostles fasted, that the Gospel might be by the mercies of God, the more published 
f Acts 13.2. . Saint Peter being to contend with Simon Magus before the Emperor, the Church in Rome did fast for his good success 
g Aug. Epist. ad Casulan. . Saint john refused to write against Ebion the Heretic, except the whole Church would fast 
h Hierom. prolog. s. Matth. .  
Secondly, we fast for the helping and furthering of the celebration of holy duties. thus the Apostles when they ordain Pastors and Elders fast 
i Act. 13.3. & 14.23. , that the duties which are required of them, and which they are to administer, may be performed in the evidence of the Spirit. And therefore fasting were requisite, and very convenient, first for Ministers in the preparation unto the Lord's day, that their prayers unto God might be the more effectual for assistance in delivering of his word. And secondly, for people, that they might the more earnestly implore the aid of God in the hearing of his word. And thirdly for Fathers and Godfathers, the day before the Baptising of the infant, that their prayers may be the more fervent unto God for the infant, that it may be baptised with water, and with the holy Spirit.  
And fourthly, it is requisite for all the day before the celebration of the Lords Supper; because the work which is to be performed is great, and of much weight (being a covenant or contract between God and us) and because the benefit is great if worthily performed; therefore it should not be undertaken without the preparation of fasting and prayer. A man that is to come into great bonds, is very wary (before he signs and seals them) to overlook carefully all the writings, to consider throughly of the purchase, to inquire diligently into his own abilities, about the performance of the obligation, to consult seriously with others of the title, whether that be good? and not rashly to do any thing. Thus should every one do before the receiving of the Lords Supper, carefully remembering these four things. First, it may be that which thou art about to do, will tend to thy condemnation and destruction: for he that eats and drinks unworthily, eats and drinks his own damnation 
k 1 Cor. 11.13. .  
Secondly, remember, that the condition of this obligation made betwixt God and thee, is the delivering up of thy sins: and therefore how canst thou perform covenants with the Lord, if thou knowest not what thy sins are, nor where they are, nor wherein thou offendest? which things are very hardly known without prayer, fasting, meditation, and examining of out ways, works, words, and thoughts. Thirdly, remember, it is a fearful thing to fall into the hands of the living God 
a Heb. 10.31. , because he is a consuming fire 
b Heb. 12.29. : And therefore what will become of thee, if thou hold not touch with him, and be very careful, exactly to perform covenant. And Fourthly remember, that these things considered, thou hadst better neglect all things (when thou art to come unto the Lord's Table) than thy preparation thereunto: And therefore the day before thou comest thither, give thyself to examination, meditation, supplication and fasting. For the better taking up and understanding of this, observe that there is a threefold fast; I. There is lejunium publicum, a public and general fast: this is not altogether so convenient for our examination and preparation unto the Lord's Supper, but yet were fit enough, if authority should enjoin it. II. There is jejunium privatum, a private and particular fast, this is requisite for every man before he comes to partake this holy Sacrament. III. There is private-publicum jejunium, private-publike fast, and that is, when a Father of a Family sets the day of preparation unto the holy Communion apart, both for himself, and all those within his gates, who are to communicate, that so he may the better examine, how they are fitted, and not suffer them to run into the danger of eternal death, by unworthy receiving.  
The last question here will be, Why we Quest. 10 must fast?  
To which I answer first, because it is profitable, Answ. 1 and that in a threefold regard, first to the Body; secondly to the Mind; thirdly, to the Soul.  
First, fasting is profitable unto the Body, because it increaseth and continueth health: the Fathers before the flood eaten only herbs, and fruits, and roots, and were long livers; the Essaei were very temperate, and lived until they were very old 
c Hist. Scolast. , yea experience teacheth us that cattle are more healthful, than men, because they will not eat to excess (except it be a dog) but only for the satisfying of nature.  
Secondly, fasting is profitable for the Mind, as appears by these three things. I. it inlightens the understanding. II. it strengthens the Mind unto prayer. III. it avails unto Faith.  
First, fasting clears the eyes of the Mind, a man is more apt and better able to understand, when he is fasting then when he is full, as may be proved by these four reasons.  
The first is Natural, the mind follows the temperature of the body; now fasting begets more pure Spirits, feasting more troubled and gross: hence we say, Aurora Musis semper amica meis, it is the best studying in the forenoon.  
The second is Civil, the mind distracted by no employments, can discern of a thing more clearly, and quietly; now (as was said before) when we fast, we must forbear our ordinary and painful callings, that we may the better give ourselves to the examination of ourselves and sins, and therefore fasting helps the Mind to understand.  
The third is Spiritual, because our affections are not then inflamed with the fire of concupiscence and lust (as in feasting) neither is our judgement so corrupt; but we can more clearly discern of the nature of sin, and virtue.  
The fourth is Celestial, because God gives grace to those that fast aright, as Daniel when he fasted, saw visions. And therefore if they be any thing difficult, which we cannot understand, we must sharpen the Mind upon the whetstone of Fasting; yea if we be weak in grace, and desire to be strengthened, let us give ourselves to those prevalent means of fasting and prayer.  
Secondly, fasting strengthens the Mind unto prayer, wherefore the Apostle conjoins them 
d 1 Cor. 7. ●. . And therefore when upon any extraordinary occasion we desire that our prayers might prevail with God, we must strengthen them with fasting.  
Thirdly, fasting avails unto faith: read Matthew 17.19.20.21. where our blessed Saviour himself expressly layeth down this double conclusion unto his Apostles, first that they cannot cast out devils without faith; and secondly, that this faith cannot be had, without fasting and prayer.  
Fourthly, fasting is profitable for the Soul in these regards. First, it obtains pardon and forgiveness of sin at God's hands, as we see in the Ninivites fast 
e jonah 3.8.10. , for although fasting and humiliation be not a satisfaction for sin, yet it is a testimony of sincerity, that we both abhor our bypast sins, and desire to leave them. Secondly, fasting weakens the power and rebellion of the flesh, and doth with more ease withstand the assaults of Satan, yea overcome him. Thus we see that fasting is profitable.  
Secondly, we must fast because it is necessary, and that in these two regards: first, because it Answ. 2 is commanded; for the proof hereof read these Scriptures, Levit. 16. 2● and 23.27. and Numb. 29.7. and 30.14. and joel 1.14. and 2.15. and Matt. 6.16. and 9.15. In all which places we are commanded to humble ourselves by fasting, and therefore it is necessary that sometimes we should fast. Secondly fasting is a part of God's worship: and therefore the Pharisee, boasting of his service, amongst other duties, reckons up fasting 
a Luk. 18.11 : And thus Anna is said to worship God by fasting and prayer 
b Luk. 2.37. ; and thus Paul would have all good widows do 
c 1 Tim. 5 5. , that is, a pure and absolute fast, accompanied with prayer, repentance, and other holy duties, is a part of God's worship, and therefore unto the Soul of him that fasts, is very profitable.  
Thirdly, we must fast, because we have such Answ. 3 worthy precedents in this duty of fasting, who are worthy herein of our imitation: we read in holy writ, of the fasts of Israel, josaphat, Ezra, Nehemiah, Hester, Mordecai, David, jeremy, Paul, yea (in this verse) Christ himself. And therefore there is great reason, that sometimes we should fast, seeing it is both profitable and necessary, and hath been practised by such bright and clear lights.   
VERS. 3. Then the tempter came unto him, Verse. 3 and said, If thou be the Son of God, command that these stones be made bread. 
§. 1. Tunc, then, as Saint Luke hath it, Luke Sect. 1 4.3. that is, after the forty days fast was finished; and after Christ began to be an hungered.  
What did Christ in the wilderness all these Quest. 1 forty days?  
To this I answer; first, this is a curious question, Answ. 1 like unto that propounded by one unto Saint Augustine: What did God, before the creation of the world, to whom he answered, that he made hell for such curious ones.  
Secondly, it is likely, yea most certain, that Answ. 2 he spent that time in prayer, and in spiritual exrecises.  
Thirdly, some 
d Bunting.  say, that in those forty days, Answ. 3 Christ passed quite through the Desert of Arabia Petraea, and went unto the mount Olivet, where the law was given, that there he might begin the conflict with Satan.  
Fourthly, in that time he was tempted by the Answ. 4 devil in the wilderness: thus saith this our Evangelist verse 1. jesus was led into the wilderness to be tempted of the devil. And Saint Mark plainly, jesus was there in the wilderness forty days tempted of Satan 
e Mark. 1.13. ,  
Hence ariseth a second quaere, How doth Quest. 2 Saint Matthew agree with himself, and with his fellow Evangelist Saint Mark, for Matthew Chapter 4 verse 1 saith, jesus was led aside into the wilderness, to be tempted of the devil: and Saint Mark saith, jesus was there in the wilderness tempted, etc. But Saint Luke, Chapter 4.3. and Saint Matthew in this third verse in sense saith, Tunc, then (when Christ's 40. days fast was finished) came the tempter unto him.  
Answ. 1 First, some say that Saint Mark did not think that Christ was tempted before the forty days were expired, but afterwards: but this me thinks can scarcely agree with the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (although reverend Beza be of this mind) because it is not a participle of the pretertense; and besides it doth denote the place where he was first assaulted by Satan, rather than the time when he began to be tempted.  
Answ. 2 Secondly, Christ was tempted first by Satan in the wilderness (as Saint Mark saith) but not with these temptations mentioned by Saint Matthew in this place; till after the 40. days were finished 
f Beda s. & Camara. qu. 208. , but because some yet may doubt, how the Evangelists agree, Saint Luke saying, that Christ was forty days tempted of the devil in the wilderness 
g Luk. 4.1.2. ; and Saint Matthew implying in this verse, that the devil came not unto Christ, until after the expiration of the forty days?  
Answ. 3 I answer therefore; Thirdly, that Satan came first secretly unto Christ (as he doth usually unto us) tempting him by invisible temptations, as Saint Mark 1.13. and Saint Luke 4.2. means: but after the 40. days were ended, he comes visibly unto him, tempting him with those temptations which are expressed by Saint Matthew in this Chapter.  
Sect. 2 §. 2. Then the tempter came unto him:] The devil comes armed against Christ with a threefold dart; the first is of the belly or gluttony; the second of fame and credit; the third of gain and profit. The I. is the concupiscence of the flesh: the II. is the pride of life: the III. is the lust of the eyes.  
Satan's first temptation is in the desires of the belly, which is both most present (because meat must be had) and most powerful and strong, because venture non habet aures, the belly will take no denial, but like the horsleeches daughter cries, give, give: where we may observe how he gins with the second Adam, as he did with the first, at the Belly.  
Quest. It may here be demanded: If the desires of the stomach and appetite be evil, how then are they in Christ? (for he was hungry) If they be lawful, why then doth not Christ satisfy them by making stones bread?  
Answ. The desires of the belly are not evil in themselves, but yet often persuade unto evil, not only unto excess of meat and drink, but also unto thefts, the use of unlawful means, disobedience, diffidence, and the like; and therefore they must be borne, not obeyed, tolerated, but not fulfilled.  
Sect. 3 §. 3. If thou be the son of God:] Why doth Quest. 1 the devil say, if thou be the son of God?  
Answ. 1 First some 
h Chrysos. sup.  say because he doubted whether he were or not: for first, he knew the Angel's message unto Mary, Luke 1. and unto the shepherds Luke 2. and the journey of the Wisemen, the disputation and determination of the Doctors, the testimonies given of him in his Baptism, both by the dove alighting upon him, and of john, and of the voice of God from heaven; and therefore he thought that he was the Son of God. But secondly, on the other side he saw him poor, and perceived him to be hungry, and therefore doubting whether he were or not, he saith, If thou be the Son of God.  
Secondly, the devil did this, because he would Answ. 2 have Christ to distrust God: for although he tempt him to turn stones into bread, yet he tempteth him not therein directly unto Gluttony, but unto a greater sin, that is to distrust in his Father, and to doubt whether he were the Son of God or not; seeing that having fasted now so long, and being at the present hungry, yet nothing was provided for him: Observe. Teaching us that Satan doth endeavour to induce us unto a diffidence of the love of God.  
How doth the devil tempt us hereunto? Quest. 2  
First, sometimes by ourselves, making us Answ. 1 call the love of God in question, and consequently to distrust of his help and assistance: job in those words, although the Lord kill me yet will I trust in him 
a job. 13.15. ; seems to imply that he fears God will kill him. Thus David cries out my God, my God, why hast thou forsaken me 
b Psa. 22.1.2 and 88.1.2. .  
Secondly, sometimes the devil tempts us hereunto by others, using them as instruments Answ. 2 to dissuade us from our confidence & assurance in God. Thus job was tempted by his wife when she said unto him, Dost thou still retain thine integrity? curse God and die 
c job. 2.9. . Thus David was tempted, many saying unto him that there was no help for him in his God 
d Psa. 3.2. & 22.7.8. : yea the heathen reproaching him, and saying, where is now thy God 
e Psa. 115.2. ; Thus Senacherib tempteth Hezekiah to distrust God, Esa. 36.7.10.15.18.  
§. 4. Command that these stones be made bread.] Sect. 4  
What is meant by these words? Quest. 1  
First, some say they have an Allegorical sense Answ. 1 which is this, If thou be Christ the Son of God, then change these stones (that is the Gentiles) into bread, that is the children of Abraham.  
Secondly, the scope of the words is Historical, Answ. 2 and the sense is, because thou hungrest for bread, and hast it not, show therefore thy power by making unto thyself bread of these stones.  
Seeing the action, the devil persuades unto is lawful, why doth not Christ do it? that it Quest. 2 was a lawful thing, appears thus, I. because God oftentimes miraculously hath assuaged the hunger and thirst of his people, he brought water out of the stony rock for his children the Israelites; and out of the jaw bone of an Ass, for the refreshing of Samson; he fed Elias with Crows and with meat from heaven: he satisfied hungry Israel with Manna; and Christ with bread and fish. john 21.19.  
II. Because Christ himself else where doth as much, as the devil here tempts him unto; for he changeth water into wine 
f joh. 2.7. , and therefore why not stones into bread?  
Christ would not do this both for the 

Counsellor; he would not believe, or obey the Devil.  
Counsel; and that both in 

General, because that which may be lawful in Thesi, in regard of the substance, may be unlawful in Hypothesi, in the circumstances thereof.  
Particular, and that both because 

He was not led aside by the Spirit into the wilderness, to work miracles, or to demonstrate his Deity, but his humanity rather.  
His hunger was to be overcome by suffering, not by eating.        
Christ would not turn stones into bread, because he would not obey or believe the Counsellor that gave the advice: Observe. Teaching us, that we must not trust, or give credit unto Satan: and hence it was that Christ would not suffer the Devils to bear witness of him, but rebukes them, when they acknowledge him 
g Mark. ●. 34. & Luk. 4.41. , neither would Paul brook it, that the maid possessed with the Devil, should testify of him, that he was the servant of the true God 
h Act. 16.18. .  
Quest. 3 Why may we not believe, or give credit unto the Devil, who sometimes speaks truth, as is apparent in the places even now alleged?  
Answ. 1 First, because he hath no calling hereunto, either to bear witness of Christ, or of his Apostles, or to teach and instruct us, or to do good unto us by any counsel or advice. God makes the good Angels ministering Spirits for the comfort of his children 
i Heb. 1.7. , but not the evil Angels; never making use of them, except first it be to, or for the destruction of some, as Christ suffers them to go into the Herd of Swine, who thereupon were drowned: yea hence the eternal fire of hell is called the condemnation of the Devil (in Scripture) because the Lord useth him as an instrument, to torment those that would not obey him.  
Or secondly, the Lord makes use of Satan to delude and deceive those that are obstinate in wickedness; thus the Devil deceived Achab 
k 1 King. 22.21.  and 
l 2. Thess. 2.11.  doth daily Antichrist and his followers 
l 2. Thess. 2.11. .  
Or thirdly, the Lord makes use of the Devil for the trial of his children: thus he suffers him to tempt holy David, to see whether he would number the people, or not 
m 2 Sam. 24. . Thus he suffers him to try whether holy job will continue in his integrity, notwithstanding his stupendious afflictions 
n job. 1. & 2. . Thus he sifts Peter, Luk. 22.31. and buffets Paul, 2 Cor. 12.7. Thus the Lord useth him always as an enemy, never as a counsellor to advise, or a Doctor to teach and instruct; and therefore we must never believe him, but always suspect him.  
Answ. 2 Secondly, we must not believe the Devil, because he is but a Lying Spirit, (1. King. 22.21.) an old liar, and the Father of lies 
o joh. 8.44 , who is crafty to deceive, being able to transform himself into an Angel of light 
p 2 Cor. 11.14. . And whatsoever he doth or saith, he doth it, that he may deceive.  
Quest. 4 How doth the Devil deceive men, that we may learn to avoid his slights and subtleties?  
Answ. 1 First, sometimes the Devil deceives, bona da●do, by giving good things unto us, that thus he may the more speedily gain us unto himself: he promiseth temporal gain unto us, that he might gain our precious souls: ditat in mundo, ne ditemur in coelo 
a Chrysos. s. : he doth enrich us with earthly blessings, lest we should be enriched with heavenly mercies: he oftentimes cures bodies, that he may kill souls.  
Secondly, sometimes the Devil deceives, Answ. 2 vera dicendo, by speaking the truth: thus he deluded the Pharisees by a false collection, he taught them, that they must love their brethren and friends; and this was a truth taken from the law 
b Leu. 19.18. : but from that ground, by the rule of contraries, he teacheth them to hate their enemies 
c Matth. 5.43. , and this was contrary unto the Law. The Sabbath must be kept and observed; so saith the Law, Exod, 20. therefore the works of mercy must not be done upon that day: this is the Devil's deduction. Blasphemy it is to make a man equal unto God, this is truth; but that Christ was a blasphemer, because he made himself equal with God, was one of the Devil's slanders 
d joh 5.18 . Satan is said to be a liar from the beginning, because he began with the first man at this weapon: Ye shall know good and evil, (saith Satan) therefore ye shall be like God himself: this was a lying conclusion. And therefore as Aristotle was wont to say of a liar, so saith Chrysostome of the Devil, Non credendum Satanae, licet verum dicat, trust him not, though he speak the truth; but learn to stop our ears against all his enchanting persuasions, that although he charm never so wisely, yet we may be like deaf Adders, not listening at all to his bewitching songs.  
How doth the Devil come unto us, how doth Quest. 5 he give counsel or advice unto us: for no such thing appears at all?  
I answer, He doth not come unto us, Answ. or persuade us visibly, but by Instruments, by his enticements, which are either external, or internal. First, the Devil hath external allurements to entice us by; as for example, one hath lost a Gold Ring, or a Silver Spoon; another hath his son sick, or his horse or hog sick: here the Devil persuades to go unto a Witch, who can help the sick, and restore the thing lost: but let us remember, that there is a God in Israel, and therefore let us give ourselves unto him, and seek aid and secure of him, and not from the Devil.  
Secondly, the Devil hath internal enticements, to allure us: viz. First our own evil concupiscence, so long as sin is pleasing unto us and therefore let us fight against this lust, which wars against our soul 
e 1 Pet. 2. 1●. . Secondly, our own wisdom; for reason dictates and teaches many things unto us, contrary unto God's word, yea often times those things which are not false principles, but false consequences from true antecedents; as for example, the Sabbath was made for man, therefore man may lawfully break the Sabbath. By lying we may help our brethren, or save ourselves from danger, therefore it is lawful to lie in such a case. Usury is profitable for a Commonwealth, therefore it is by no means to be abolished. Thus as Christ can bring light out of darkness, and good out of evil: so the Devil can suck evil from good; and, with the Spider, change wholesome juice into mortal poison.  
Secondly, Christ would not turn Stones into Bread, because the counsel given was inconvenient, and therefore though the thing in itself might have been done, yet in regard of the circumstances, it might become unlawful: Teaching us, that that thing, which is lawful in general, may in the circumstances be unlawful. It was lawful for the Israelites to offer sacrifice unto God, and yet some circumstances made their sacrifices execrable and abominable unto him 
f Esa 66.3 . It was allowed also unto them by God, Observe. 2 to celebrate some feast days, and yet some circumstances there were in the celebration of their feasts, which made the Lord openly protest against them 
g Esa 1.13.14. Amos 5.21. . It is lawful for Christians to eat flesh, but if it do offend a weak brother, it becomes unlawful unto us to do it, if it be in our power or choice to do it, or not to do it.  
Quest. 6 How, or by what means can lawful things become unlawful?  
Answ. Because even lawful things are to be moderated according to a threefold rule: and therefore when they err from any of them, they become unlawful. The first rule is faith: wherein two things are required, I. That the thing which is done be good, not a thing which is forbidden by the Law. And, II. that it be done well, sincerely, discreetly, with a good intent, etc.  
The second rule is Charity, we must not offend a brother for whom Christ died, by that which we do.  
The third rule is decency or comeliness, which is described by the holy Scriptures in three words. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Comely 
h 1 Cor. 11 13. . Judge you (saith the Apostle) if it be comely for a woman to pray uncovered. Wherein he teacheth us to do those things which becometh us, and our profession, we being called unto a holy calling 
i Eph. 5.3. , and women must do the● works which become women professing the Gospel 
k 1 Tim. 2.10. . And Titus must speak those things which become sound Doctrine 
l Tit. 2.1. ; which places teach us, that we must not only do those things which are good, but also which are comely, and beseeming us.  
The second, word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honestly, or de●●●ly: Let us walk decently, as in the day 
a Rom. 13 23. , and honestly towards them that are without 
b 1 Thess. 4.12. .  
The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: let all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decently & in order 
c 1 Cor. 14.40. , for it is a cause of rejoicing unto the righteous to see this, as Saint Paul said, I rejoice beholding your order 
d Col. 2.5. . And thus things lawful in themselves may become unlawful unto us, if either first we do them not well for the manner of them, but for some base or by end; or if secondly we offend our brethren when we need not by any impulsive command; or thirdly, when we do those things which are undecent, uncomely, disorderly, or not beseeming our places, or persons, or professions. And therefore it is not sufficient to say (as some do) this is not a sin; for although it be not in the substance, yet it may be so unto thee, in regard of the circumstances thereof; wherefore we must examine our actions by these three rules, Faith, Charity, Decency. First, examine what thou dost by the rule of Faith; and herein observe these two things 

An Bonum sit.  
An Benè fiat.   First examine, whether that which thou dost be good or not, & that out of thine own knowledge, for nothing must be done with a doubting faith 
e Rom. 14.22.24  for that pollutes and defiles the conscience 
f 1 Cor. 8.7. . And therefore remember, if it be not certain, that thou mayst lawfully do that which thou desirest, it is most certain thou mayst lawfully abstain from doing it: as for example; if thou be not certainly assured of the lawfulness of Usury, or of recreations, upon the Sabbath day, or of going to law with thy brother; thou mayst be assured that it is lawful to abstain from these; and therefore rather forbear that which is certainly lawful; then do that which is disputable, controverted, and consequently uncertainely lawful. Secondly, examine, whether that which thou dost be well done or not; And herein search into these two things, I. In general, if thou dost it Sincerè, with a sincere heart. Deus remunerat adverbia 
g Bern. , God doth not always reward Bonum a thing which is good for the substance of it, or good materially; but always, been, that which is formally good, done well, and with a sincere heart. If a Justice of Peace, or a Judge upon the Bench, execute Justice, with anger, or hatred or revenge; it is bonum, a good thing to execute just judgement, but not been thus to execute it. If an hypocrite pray, that he may the better devour widow's houses; this prayer shall not be rewarded, because although to pray be bonum, yet thus to pray is not been.  
II. In particular, examine if thou dost that which thou dost Securè safely; to wit, if thou dost not tempt God in the doing thereof, by approaching too near the gates of sin. There are certain cords of vanity, which draw on iniquity as with cart-ropes 
h Esa. 5.18.  from which all aught to abstain, but principally those that are infirm and weak; and it becomes every particular person, to acknowledge his infirmities, and consequently to avoid all the occasions of sin.  
Secondly, examine what thou dost, by the rule of Charity; and here three things are to be enquired into. First, Vtrum ad perniciem, will not this which thou dost tend to the destruction of thy brother's soul? Dost thou not lay a stumbling block in his way 
i Rom. 14.13. , and so become the occasioner of his fall 
k 1 Cor. 8.9.10 : Thou knowest (or at lest thinkest) that to be lawful which thou dost; but another is not certain, that it is lawful, and yet doth it because of thy example, whence thou becomest a murderer unto thy brother 
l Rom. 14.15. & 1 Cor. 8.11. .  
Secondly examine, utrum ad scandalum; will not this which thou dost offend thy brother? This thou must be very careful of, To give no offence either to the jew, or to the Greek, or to the Church of God 
m 1 Cor. 10.32. & ●. last vers. and Rom. 14.20. .  
Thirdly, Vtrum ad da●●●um; will not this which thou dost tend to thy brother's damage and loss? A man must not burn his own house, that his neighbours may be fired also.  
Thirdly, examine what thou dost by the law of Decency, whether it becomes thee to do it, or not, either in regard of thy person or place? As for example, First, doth it beseem thee as thou art a Christian, and a professor of the Gospel: Stems sprung from princely stocks should not bear any base fruit; Kings Sons should not like poor boys take in the Channels; and true Christians who are the children of God should not do any base or unbeseeming thing, applying themselves to gather the thick clay of this world together, but should have their affections heightened and exalted unto heavenly things.  
Secondly, doth that, which thou dost, become thee, as thou art a Magistrate; thou art called to govern others, and therefore thou must be magnanimous, grave, and unblameable. Thirdly, or as thou a Pastor; sound doctrine becomes such, and not fables or needless trifles. Fourthly, or as thou art a Father of a family; thou governest privately others, and therefore thou must so govern thyself, that thou give no evil example to thy Children or Servants. Fiftly, or as thou art a wife, a child or a servant; thou must be subject, and obedient. Sixtly, or as thou art an old man: thou must be an example of gravity, sobriety, and piety unto others, and not wa●●on, or light, or vain, making thyself by that means, either a reproach or a laughing stock unto others. Whosoever in that which he doth, transgresseth either the law of Charity, Faith, or Decency, is condemned by the Apostle. Rom. 14. 1 Cor. 8. Object.  
Some here object, if circumstances may make a good thing evil, than a good intention will justify an evil action, by the rule of contraries; for contrarierum cadem est ratio. Answ.  
The reason here is not alike, as appears thus, First, a pari from the like instance, the touch of a polluted thing (under the levitical law) polluted the toucher, but the touch of a sanctified or holy thing did not sanctify the person touching it 
b Hag. 2.13. .  
Secondly retione, by this reason, because Bonum a good thing is a positive word, not a comparative, and therefore is to be predicated absolutely, not relatively or comparatively: but Malum an evil thing, is a privative word, contradictory to Bonun good: Bonun quod omniu● bonum, at Malum quod aliquà parte malum: that is called good which is altogether & in every respect good, but that is called evil, which is in any regard, or in any part thereof evil: as for example, that is called wholesome which is altogether such, but that is called unwholesome, which is so only in part. A spoonful of poison will spoil and infect a whole flagon of wine, but a spoonful of wine will not purge from all infection, and harm, a pot of poison: yea whether wine be poured into the poison, or poison into the wine, both are alike mortal.  
Thus we have seen how that Christ would not turn stones into bread, because he would not obey or believe the Counsellor (the devil) as also because that, which was lawful in general might prove sinful in the circumstances: I proceed therefore to the next.  
Christ would not change stones into bread, because he was not led aside of the Spirit in the wilderness to work miracles: he had a calling to help others by his miracles, but not himself in this place: to teach us that we must not undertake or enterprise any thing without a calling: but of this , and therefore I omit it, coming unto the last particular, which is this.  
Christ would not command the stones to be made bread, because Satan and his, hunger was to be overcome by patience and quiet suffering, not by signs and miracles 
c Chrysost. sup. ; teaching us hereby Observe. 3 to depend upon the ordinary means, not upon miracles: or in those things, wherein we are destitute of ordinary means, we must be patiented, and contented, because this is the object of patience. Quest. 7  
Why may we not have recourse to indirect means (when direct and lawful are wanting) for the relieving of our necessity and supplying of our wants? Answ. 1  
First, because it is the decree of God thus to try thee: nothing can come into thee without the divine and special providence of God, and therefore thou must do as David did who durst not avenge himself upon Shemei, because God bade him curse and revile him 
d 2 Sam. 16.10. ; remembering also that thou art called to suffer 
e Phil. 1. 2●. , and therefore thou must not labour to remove away thy sufferings by unlawful means. Answ. 2  
Secondly, because the use of the means altereth nothing: the neglect of lawful means accuseth thee, but it doth not change the decree of God 
f Acts. 3. 1● : And therefore seeing we cannot resist the will of God, or make void his immutable decree by any thing we do, we should not at any time, or upon any occasion fly unto the use of unlawful means.  
Thirdly, we are never destitute of lawful Answ 3 means,. and therefore never should use unlawful: to say that in our necessities, dangers, distresses, and straits we are deprived of lawful means, were to say, that God were unfaithful in his promises, who hath said, I will never fa●le thee, I will never forsake thee; and therefore this is not so much as to be whispered. For the confirming of the truth of this answer, observe, that in all our necessities we have a double help, or means to use and fly unto for succour.  
First, fasting and prayer which is a very forcible and effectual remedy, against either temporal or spiritual dangers and evils.  
Secondly, hope of the divine aid and assistance of God; and that both in rewarding thy sufferings hereafter, and in enabling thee here to undergo what he lays upon thee, and in his due time removing the evil from thee 
g 1 Cor. 10.13 .  
Quest. 8 Is it never necessary to use unlawful means?  
Answ. I answer, No, for the clearing whereof observe, that there is a threefold necessity; First, Necessitas rerum, a necessity of riches, or an estate, or of the things of this world: thus tradesmen say, they cannot live and gain, except they deceive, and lie: thus poor men say, they must steal and pilfer, otherwise they and their little ones must starve: but these must know that there is no necessity of sinning: better gain little, then lose the soul; better starve then steal.  
Secondly, there is Necessitas vitae, a necessity of life: Thus some, if their children be sick, repair to the wizards and witches: thus subjects rebel against tyrants, persecuting both their persons and profession: but those must remember, that their children had better die, then live by the devil's help: and these must know, that they own obedience unto superiors, either active or passive, and to rebel is contrary to the practice of the primitive Church 
a Lege Apolog. justin. & A Tertul. . Certainly, it is lawful to rise up against, and withstand invaders (as the Maccabees did) but not against lawful Kings, though they, forgetting the office of Kings should tyrannize over their subjects.  
Thirdly, there is Necessitas animae, a necessity of the soul, to preserve it from sin; or to free it from concupiscence: Thus Lucretia murdered herself, because Tarquin had ravished her: and some kill themselves rather then they will be deflowered: But these must remember, that they pollute the soul by one sin, while they shun the pollution of another: yea it is themselves that contaminate their souls which were not defiled by an others fault: it was no sin in Lucretia to be forced violently against her will, (for that was Tarquius fault that ravished her, and in him a heinous sin) but it was in her a notorious sin, to kill herself. To conclude, Vincit qui patitur, affliction is to be borne, temptations are to be withstood, I. by prayer. II. by watchfulness in them, and against them. III. by hope and expectation of the divine help and assistance of God: but iv never by the use of wicked or indirect means.   
VERS. 4. But he answered and said, it is written, Verse. 4 Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 
§. 1. It is written.] Christ fights against Satan Sect. 1 only with the sword of the Spirit, the word of God, and all the darts he throws at him, are fetched out from the quiver of the Scriptures.  
Why did Christ this? Quest. 1  
I answer First, because this is the best and most Answ. 1 powerful weapon: as God is stronger in himself then Satan, so his word is most operative against Satan: it is the sword of the Spirit 
b Ephes. 6.17. , able both to defend us, & offend our enemy 
c Heb. 1.3. , it being the sword of God's mouth, 2 Thes. 2. able to confound the adversary thereof, and make the obedient thereunto wise unto salvation.  
Secondly, Christ did this, to teach us, that nothing Answ. 2 doth captivate an evil conscience, or subdue evil concupiscence sooner than the word of God: it being a sharp two edged sword 
d Heb. 4.12. ; Adam had figleaves to cover his shame, and never was truly awakened, until the word of the Lord comes unto him saying, Adam where art thou 
e Gen. 3.7. ?  
Who in such like cases use any other weapons? Quest. 2  
I answer, Answ. there are divers that use other means then the word of God against Satan's assaults, viz. First, some fight against him with the wisdom of the flesh; they dare not assent either for loss of goods, or reputation amongst men or the like; this weapon is a traitor, and will at length consent unto Satan, and fight against him that useth it: yea the devil is wiser and more crafty than men, and therefore humane wisdom will never conquer him.  
Secondly, some persuade themselves, that they can drive away the devil by their exorcisms, conjurations or the like. Thus the Papalins use these remedies against the devil. I. their sacramental consecrated wafer cakes. II. holy water. III. the sound of consecrated bells. iv the sign of the cross. V the Gospel of Saint john hung about their necks. VI the name of God, or of Christ. VII. verses, per crucis hoc signum, etc. and divers other ridiculous things, which are too foolish or frivolous to overcome or expel Satan: the devil seems to fear these, but he doth but feign, that he may deceive the users of them; for it is only the word of God, that he fears, the weapons wherewithal our Saviour foils him.  
But the Papists may here object, it is the word Object. 1 of God which they use; Saint john's Gospel, and the name of God, etc. are the word of God, and therefore a warrantable remedy against the devil,  
The word of God profits us, if we use it aright that is, 

First, it profits not, Answ. being barely pronounced with the lips, or carried about us: as we may see by the sons of Scheva 
g Act, 19 , they adjure the devil by Jesus, whom the Apostle preached, but he obeys them not, but wounds them to their hurt.  
Secondly, it profits, when it is applied by faith; for thus this strong man is overcome 
h 1 Pet. 5.9. .    
Who are enemies unto this weapon of the word of God?  
Answ. 1 First, those that forbidden the translation of the Scripture into the vulgar tongue, which may be understood.  
Answ. 2 Secondly, those that prohibit the reading of the word of God; because ignorance thereof will not condemn them.  
Answ. 3 Thirdly, those that applaud ignorance of the Scriptures, as the mother of devotion, and to be preferred before the knowledge thereof. These are refractory unto the Lord's injunction, who commands them to be read and taught even in private families 
i Deut 6.7, 8. , and to be diligently studied night and day 
k Psal. 1.2 , and to be read to all the people, as josias did 
l 2 Chron. 34.30. , and Nehemias also, Chapter 8. These are contrary to Christ's practice here, and to his precept elsewhere, commanding to search the Scriptures 
m john 5.39. . These are not like those noble Bereans, whom Saint Paul commends, that turned over their books, to see whether the Apostle taught them according to the Scriptures or not 
n Act. 17.11. .  
But here the Papists object, the Scriptures Object. 2 are perilous and full of danger to him that reads them, because they are difficult to be understood, and being misunderstood, they lead unto error.  
Answ. 1 First, if holy writ be dangerous to be read, so are also humane writings; they being indeed full of errors, as we may see in the writings of Origen.  
Answ. 2 Secondly, the whole Scripture is not difficult to be understood, and consequently not dangerous to be read: there are depths, where an Elephant may swim, and shallow places, where a Lamb may wade over: yea all necessary truths are plainly expressed.  
Answ. 3 Thirdly, let it be granted, that they are hard, and dangerous, to him that throughly understands them not, yet they must not therefore be taken away, because they are necessary darts, yea, the principal dart against Satan. Yea why doth the Church of Rome thus prohihite the Scriptures? because they are dangerous, that is, because there is indeed great fear and danger, that the reading of this divine truth will detect, and lay open the Popish errors, which they cannot endure should be disclosed.  
Answ. 4 Fourthly, I answer, to the question propounded, they are enemies (or at least not friends) unto this weapons of the word, that spend time unwillingly in the reading and hearing of it: that can spend three hours in the hearing of a Comedy with more delight, than one in the hearing of a Sermon or in reading the Scriptures; not because a play is better, but for one of these causes, either First because thine eyes are blind, and understanding so obscure, that thou canst not understand, or perceive those spiritual truths, which are specified in the Scripture 
o 1 Cor. 2 14. . Or secondly, because although thou understandest, what thou hearest and readest, yet thou lovest the world better than God; thy body better than thy soul, and thy pleasure, more than thy eternal bliss. Or thirdly, this is because thou canst not brook or endure the reproofs of the word of God: it doth not praise thee, but blame thee, and therefore thou hatest it, as Ahab did Michai●h. But thou must consider, that if thou wouldst not sinne, the Minister would not reprehend thee for sin; and if thou wouldst abound in good works, he would praise thee: In the mean rhyme he must take care of thee, and not be wanting in reproofs, until thou be reform, because that is the profitable balm, to cure thy sick soul. And therefore, hear, read, learn, and obey the word, yea labour, that thou mayest be rich in the knowledge thereof 
p Colos. 3.16. , that so thou mayest be made wise unto salvation, and surely armed against all the fiery darts of Satan.  
§. 2. Man lives not by bread alone:] Satan Sect. 2 inquires here whether Christ be the Son of God or not; Quest. why then doth Christ answer concerning men, Man lives not by bread alone?  
First, that he might show that he was a man, Answ. 1 and obliged to humane obedience: obedientia ejus, obedientia hominis 
q Chrysost , the obedience of Christ, was the obedience of man.  
Secondly, that he might teach us that his Answ. 2 answer doth belong unto us: for first, if he had changed the stones into bread, what had that been to us? Or secondly, if he had said, that he being God, had no need of bread; neither had this belonged at all unto us. But thirdly, when he answers what man must do, he doth thereby propound an institution or instruction for us.  
§. 3. But by every word that proceedeth out of Sect. 3 the mouth of God:] that is, by any thing, that God in his good pleasure wils to be our food: or by any thing else besides bread, whatsoever God shall think good.  
Hence observe two things; First, things in Obser. 1 respect of being must have dependence on the will of God, or on themselves, or one some other: I. if they depend upon themselves for their being, they are Gods: II. if they depend on any other thing without, and besides God, that thing than is God also: these two being absurd and near blasphemy, it remains, III. that all things and acts in the world, as acts considered, have their being by a dependence upon God, as on the highest cause.  
Secondly, observe God is not tied to the second Obser. 2 ordinary causes, but he can do that without them, which he can do with them, as appears in these particulars. First, God sometimes works without means at all, as in the first creation of the Chaos; and in Christ's healing many diseases.  
Secondly, God sometimes works with ordinary, but those weak and insufficient means in the order of nature: thus Asa believes, that it is nothing with God to help, whether with many, or with them, that have no power 
r 2 Chro. 14.11. ; yea examples we have hereof in the book of God, as when the figs healed Hezekiahs' sore 
s 2 King. 20.7. ; when jacobs' rods, made the sheep bring forth particoloured lambs. Gen. 30.37.38. when the wind brought quails. Exod. 16.30. etc. when gideon's 300. soldiers got the victory 
t judg. 7.22. , and jonathan and his man. 1 Sam. 14.6. when Elijah went in the strength of h●s meat forty days 
u 1 King. 19 ●. . All these were wrought by ordinary means, but the means in themselves were altogether ineffectual for the effecting of such great works, as these were.  
Thirdly, God sometimes works by means altogether unusual and unwonted, such as was Manna in the Desert: so without the Sun he caused light to shine forth, either out of the whole Chaos, or else out of the element of fire, at the first creation: so without rain at the same time, the earth was fruitful: And thus with the noise of Rammes-bornes the walls of jericho fell down.  
Fourthly, God sometimes works with quite contrary means: as Christ healed the blind man's eyes with clay and spittle 
a joh. 9.6.7. , and jonas is saved by being in the whales belly 
b jona. 2.10. .   
Verse. 5 VERS. 5. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the Temple. 
Sect. 1 §. 1. Then the devil taketh him up:] It is questioned here, Quest. how the devil took him up, whether it were first truly, or in a vision? or secondly, visibly or invisibly? or thirdly, violently, or willingly? and Musculus thinks, that these things are not curiously to be enquired or searched out: yet (I hope) we may safely answer; Answ. 1 First, that the devil took up Christ really and truly; for what need we deny this, seeing the affirmation thereof is not contrary to the analogy of faith? yea to deny it, were to change the truth of the Scriptures into figures, as did Origen in times past, and the Anabaptists at this day.  
Answ. 2 Secondly, if it be objected, how could the devil take up Christ invisibly? Chrysostom (oper. imperf.) answers, that it was easy for him to do it by the power of Christ: for if Habakkuck could be transported from judea into Babylon, and seen of none, then why not Christ?  
Answ. 3 Thirdly, there is no question but this was done willingly, for it was not in the devil's power to draw him against his will. Cum audis ductum, ne cogita potentiam Sathana, sed patientiam Christi: in Domino non infirmitas sed patientia; in Sathana non virtus sed superbia 
c Chrysost. oper. imperf. s. : when thou hearest, that Christ was taken up by Satan, think not of the power of the devil, but of the patience of Christ, for in him is no weakness but patience; and in the devil no power but pride, who thought that he did this by his own power, because Christ did not resist him at all herein.  
Sect. 2 §. 2. Into the holy City.] What City was Quest. 1 this? Jerusalem. Luke 4.9.  
Answ. Why did not the Devil rather take him up Quest. 2 into some high Cliff, or Rock in the Defart?  
Answ. Because he despaired to prevail against him, or overcome him in a solitary place; and therefore now he will tempt him unto vainglory, which men are more apt unto.  
Quest. 8 Was this City holy?  
Answ. I answer, it was called the holy City; but it was nothing less; for it was at this time a most corrupt place: Teaching us, that the Church, (although she want not her spots, Observe. yet) is called holy.  
Why is the Church called holy, when she is Quest. 4 polluted and stained?  
First, because she is consecrated to holy uses; Answ. 1 the name of God is called upon there; the Oracles of God are taught there 
d Rom. 3.2. , and religion is professed there, wherefore she is called holy 
e Dan. 9.24. .  
Secondly, because she ought to be such, the Answ. 2 members of the Church should be holy, as their Father is holy, 1 Pet. 1.15.  
Thirdly, because God accepts of our weak, Answ. 3 and imperfect obedience (if so be it be sincere) as though it were holy, not imputing our sins and infirmities unto us.   
VERS. 6. And saith unto him, Verse. 6 If thou be the Son of God, cast thyself down: for it is written, he shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time, thou dash thy foot against a stone. 
§. 1. If thou be the Son of God.] Before (verse 2.) the Devil seems to doubt, whether Sect. 1 Christ were God, or not; and therefore that he may be the better resolved, he tempts Christ to turn stones into bread. Now he tempts Christ to demonstrate unto others his Deity, by casting himself down headlong: as if he would say, I see thou art secure and safe, and canst not be harmed, because the Angels have the charge of thee, to keep thee; but the inhabitants of jerusalem know it not, and therefore cast thyself headlong, and we will all, without any further question, believe that thou art the Son of God. Where we see before he tempted him unto diffidency, and distrust, and would have had Christ to make trial, whether he were the Son of God, or not: now he tempts him to Confidence and assurance, the opposite of diffidence, that because he is certainly the Son of God, he may therefore safely throw himself from the pinnacle, for he cannot be endangered thereby.  
Why doth Satan allure us unto contraries, Quest. from diffidency unto an unwarrantable confidence?  
First, not because he is opposite unto himself; Answ. 1 but because he endeavours one and the same thing by contrary means, his craft more clearly shining forth hereby.  
Secondly, because vice is not only opposite Answ. 2 unto virtue; but also unto the contrary vice.  
Thirdly, because often our minds change, which being observed by Satan, he changeth Answ. 3 his bait: For first, sometimes we delight in the vanities of youth, and sometimes in the impieties of old age. Secondly, sometimes we care not for our sins, that is, fear them not: sometimes we are driven to despair with the sight of them. Thirdly, sometimes we neglect piety; and are careless of the practice of it: sometimes we are puffed up, and grow proud of our performances. Thus as Polypus, for his own advantage, can take upon him the colour of a fish, or of a rock, so this enemy of mankind, Polypus and Protens like, can change himself into every shape, and suit himself unto every disposition.  
Sect. 2 §. 2. For it is written.] The Papists object this place for the proof of the necessity of humane traditions, Object. Heretics, and the Devil pretend Scripture for their errors; and therefore we must not adhere only unto the Scriptures, but besides them, we must have the traditions of the Church.  
Answ. We admit the antecedent, but deny the consequent; for when Satan abuses Scripture, that he may the better prevail against Christ, our Saviour doth not forsake the word, and fly unto Traditions, but still useth this weapon, until he have conquered his enemy the devil. The devil objecting here, it is written, etc. Christ doth not answer him, Traditum est, but Scriptum est, it is written, and not delivered by tradition: And therefore by our Saviour's example we are not to leave the Scriptures, but cleave the more close unto them, because the devil and wicked men abuse them.  
It is written.] The Devil useth no Scripture, Observe. 1 that we find before this, but now when he finds himself wounded, and driven bacl with this weapon, he labours to wrest it to his wicked purpose: Teaching us that it is a devilish thing to defend sin, by Scripture: For First, the devil doth not apply himself to the sense of that Scripture, which he allegeth, but wickedly wrists the words to his own purpose.  
Secondly, he repairs not unto the Scripture; until he be so straightened, that he knows not how otherwise to unwind himself. Thus oftentimes do wicked men, pervert the sense of the scripture, when otherwise they cannot maintain their practices. Thirdly, to patronise and defend sin, by the word of God, is to make God a patron and defender of sin, which is a monstrous impiety.  
Quest. 1 How can sin be defended by the Scripture, seeing it is a continued doctrine according to holiness?  
Answ. It is easy to be done by abusing, wresting, and corrupting of it; as the Spider can draw, and suck poison from the most sweet and Observe. 2 wholesome Flowers. Teaching us, that satanical men from the sacred fountains of Scriptures, can find out and invent arguments against religion; because although they be the foundation of truth, yet these men build straw and stubble upon them: We are saved by grace (said the blessed Apostle 
a Ephes. 2.9. ) therefore we may sinne that grace may abound, say these wicked ones 
b Rom. 6.1 2. .  
Ex veris nil nisi verum, from true propositions, Quest. 2 nothing can follow but a true conclusion; how then can wicked men from this fountain of truth, draw arguments for the maintenance of errors?  
Answ. This may be done three manner of ways, First, falsò citando, by corrupting and false citing of them, and this is done one of these two ways, either first Addendo, by adding to the word of God as Evah said, fortée, lest perhaps ye die, whereas God had said Morte morieris, positively, thou shalt die the death. Thus the Pharisees, add unto the word of God; the law saith, thou shalt love thy neighbour; therefore (say they) thou shalt hate thy enemy. Or Secondly, this is done Omittendo, by omitting some thing, as the Devil doth here, It is written (saith he) God will give his Angels charge to keep thee, that thou dash not thy foot against a stone; but he leaves out the main thing, in vijs tuis 
c Psa. 91.11.  to keep thee in thy ways, now he tempted Christ to an unwarrantable tempting of God's providence, and therefore would have had him thus to go out of his way, wherefore fraudulently, he keeps bacl that particular, in thy ways.  
Secondly, this may be done, falsò explicando, by a wrong sense and interpretation; or by a false explication of the words. Thus Usurers abuse the parable of the talents; and Papists falsely explicate these Scriptures; He gave to every man a penny, Mat. 20. And he shall not come out until he have paid the uttermost Farthing. And behold here are two swords. And avoid an heretic, and divers others, of which (God assisting me) in their proper places.  
Thirdly, this is done falsò applicando, by a false application of the Scripture, or by a wrong deduction, by a begging of the question: Thus the Papists abuse Daniel, God is called by him, the Ancient of days, therefore they may paint him like an old man: the Jews say, it is blasphemy for man to equal himself with God, therefore Christ blasphemes: Who can reckon up the genealogy of the Messiah, but they ca● reckon up Christ's (as Matthew and Luke do) both by joseph and Mary, and therefore he is not the Messiah. Thus errors may be built upon the Scripture by a false application of them. And therefore we had need be very wary, and cautelous, both how we read and hear, and expound, and apply the Scriptures; and when any false teachers, or Satan, or our own corrupt heart would teach us to find out Scripture for the strengthening or maintaining of sin, or error, let us say as old Isaac said, this is jacobs' smooth voice, but Esau's rough hands? The words are Gods, but this sense, explication, and application is the Devils.  
§. 3. He will give his Angels charge ever thee, Sect. 3 etc.] The Devil's scope is here, to draw Christ unto presumption, and he endeavours it by fair glosses, and sweet blandishments, viz. First (saith he) there is no danger in the thing at all, neither any cause of fear, for thou shalt be kept and preserved by the Angels. Yea, Secondly, thou mayst be assured of it, for Deus jussit, God hath commanded his Angels concerning thee, and therefore they dare not but look carefully unto thee; wherefore mitte te deorsum, cast thyself down. From whence we may observe, Observe. that the Devil makes all sin to appear beautiful to our sight, and sweet to our taste, like the forbidden apple, which was fair to looks upon and good for food, and the end was good also being knowledge and honour 
a Gen. 3.4.5. . Hence unlawful delights are called the pleasures of sin, because sin seems full of pleasure and delight; the devil is a subtle fowler, that deceives us with his sweet music; and like the Panther hides his devouring jaws, letting us see nothing but a fair, delectable and sweet smelling skin; he can cry like a Crocodile, until he have drawn us out of our way; he will embrace us with a joabs' arm, and salute us with a judases kiss; yea his care is not to terrify us, but to allure us.  
Quest. How doth the Devil allure and entice us?  
Answ. By these two ways and means: First, by propounding unto us the sweetness of sin, he makes sin seem sweet to every sinner: Drunkenness seems sweet to the drunkard although it be hurtful to the body, to the estate, to the reputation and credit. Adultery seems delightful, although it be the cause of bastards, ignominy, disgrace, and most loathsome diseases: lying, bragging, boasting, dissembling please many a man, although others deride them, and flout them for it, and will not believe them; yea swearing and blaspheming, although it be neither any way pleasing or profitable, yet our corrupt nature delights too much in it, as appears by the too frequent use of it: and therefore let us not be deluded with an outward show, but remember that although the face seems fair, yet it is but painted, and if the vizard were taken of, sin would appear out of measure sinful; though the Cup seem of Gold, yet the draught therein is poison, the ways of sin being death 
b Rom. 6.23. , and no better than Circe's cup, which of men, will make us beasts; and therefore let us withstand all the temptations of Satan, with the consideration of the end of sin.  
Secondly, the devil deludes and deceives us, by making us to presume of pardon; he tells us, Si quoties peccant homines sua fulmina mittat, if God were as severe as some make him, none could be saved; but he is not ready to punish, but rather to pardon; he will accept of us at any time, though at the last gasp, as he did the thief upon the cross: yea if we will believe him, he will tell us, that we need not fear though our sins be great, for great Saints have been as great sinners as we are: David was an adulterer; Noah a drunkard; Let an incestuous person, yea Christ came to save sinners; and therefore thou mayst presume of pardon: But we must remember, that Christ came to save only penitent sinners, not impenitent: there were many thiefs, adulterers, drunkards, incestuous persons, etc. whereof were saved, vel duo, vel nem●, very few; there were many widows in Israel, but the Prophet was sent to none, but to her alone of Sarepta. Why did Christ save one thief upon the Cross? Because none should despair of mercy, upon the condition of true repentance. Why did Christ save but only one, (that we read of) at life's last period? Because he would have none to presume of mercy, and to procrastinate their repentance.   
VERS. 7. jesus said unto him, It is written again, Verse. 7 thou shalt not tempt the Lord thy God. 
§. 1. It is written again.] Is the Scripture contrary Sect. 1 to itself, or one place therein unto Quest. 1 another, that our Saviour saith, it is written again?  
No: but our Lord hereby shows, Answ. that the Devil concludes falsely, because he gives the Obser. 1 sense contrary to another Scripture: Teaching two things hereby unto us, first, that from the Scriptures by a false collection, and deduction, may be drawn things contrary unto religion: but of this in the former verse. Secondly, that Obser. 2 is not the true sense of any Scripture, which doth thwart and cross, or contradict any other Scripture; and therefore the true sense of the word is to be drawn from the same harmony; God is not mutable 
c Numb. 23.19. , neither are his words our words 
d Esa. 55.8 , and therefore his words remain the same for ever 
e Esa. 40. , one sentence of Scripture is not contrary to another, but they all make up one truth, and all proceed from one mouth, which cannot fail. Truth is one, immutable, and constant, and can never become a lie, or false: but the word is truth; sanctify them Father with thy truth: what is that? thy word is (not true only, but) Truth 
f joh. 17.17. .  
It is written again.] Satan abuseth Scripture, (and as it were profanes it) yet Christ nothstanding this, gives it not over; but keeps him close to his guard, with this Sword of the Spirit in his mouth, and hand, Scriptum est, it is Obser. 3, written: Teaching us, that we must never departed from the use of the Scriptures, we must never forsake this weapon.  
Here divers questions will be made.  
What is the Scripture, the use whereof we Quest. 2 must never forbear?  
It is the word of God written by the Prophets and Apostles, Answ. being dictated unto them by the divine inspiration of the Spirit of God 
a 2 Pet. 1.19.20. . The words of the Prophets and Apostles, were the words of God: hence ever and anon they say, Thus saith the Lord, because the Lord spoke in and by them. The Papists believe the Scriptures to be the word of God, and prove it too, but by an argument, which the Philosopher will not approve of, viz. Probatione circulari, treading out this truth like a horse in a mill, in this manner; The Scripture is the word of God, because the Church teacheth us so: the testimony of the Church they think infallible, because it is guided by the Spirit of God: they are sure it is guided by the Spirit of God, because the Scripture saith so 
b joh. 16.13. , and thus they run at the ring, ending where they began.  
If the Scripture be not known to be the Quest. 3 word of God, but by the testimony of the Church, then how is it known to be such?  
For answer hereunto, Answ. I refer the Reader to the first question of this book, Pag. 1. only adding one answer more to those many: It appears that the Scriptures are the word of God, by comparing of them with all other books, writings, and writers: for the amplifying whereof, take notice of three sorts of Books; under. one of which ranks, all sorts of books and writings may be included, viz. First, Humane Secondly, Ecclesiastical. Thirdly, Divine.  
First, Humane books are books written by men (either in the Church of God, or out of it) of humane things, as Philosophical Books, or Rhetorical books, or Political books, or books of any other humane Art or Science. These are not divine books, but humane, not the books of God, but the writings of men, having both the matter, manner, method, and stile from men: And therefore these are not authentical books, in all things to be believed, which they affirm.  
Secondly, Ecclesiastical books are those which are written by holy (or at least learned) men, in the Church, containing divine things: Now these writings are to be admitted, and are called the word of God, as fare as they sympathise, consent, and agree with the word of God: but they are not authentical of themselves, but as they depend upon the Scripture, and speak her true language. These writings, I say, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy to be believed, but not of themselves to be believed, nor any further than they accord with the word of God.  
Thirdly, Divine books are the books of God, written by the Prophets and Apostles; which books are the word of God, the Prophets and Apostles being only instruments (Penmen thereof) and the holy Ghost the Dictator, who endites unto them, both the matter, and manner, and the very words: and therefore is called aright the word of God, and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of themselves to be believed, because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inspired, taught, and directed by the Lord of glory, and Spirit of truth in the writing of them. And thus comparing the word of God with all other writings, we find that there are none to be equalled for excellency, truth, purity, and infallibility thereunto; and therefore great necessity there is to adhere unto them.  
Object. 1 The Anabaptists object, that the Scriptures are not now necessary, because God made many promises that under the Gospel all should be taught of God; and that he would write his law in their inward man, and they should hear a voice behind them saying, this is the way, walk in it 
c Ter. 31.34. joh. 6.35. Heb. 8.11. .  
Answ. These words are not to be understood simply but comparatively, that there shall be greater knowledge under the New Testament, than was under the Old; according to the saying of the Prophet, the earth shall be full of the knowledge of the Lord, (that is in the times and places of the Gospel) as the waters cover the Sea 
d Isai. 11.9. .  
Quest. 4 Why must we never departed from the use of the Scriptures, but (with our Saviour here) always shield ourselves with this buckler Scriptum est, it is written?  
Answ. 1 First, because there is a sweet consent, harmony, and concord in the whole Scripture: Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio, quia omnes ex uno ore procedunt 
e August. . All the Divine precepts of the word of God, are so linked together, as though they were but one only heavenly lecture, because all of them proceeded from one blessed and celestial mouth.  
Secondly, because the Scriptures are more excellent Answ. 2 then all other writings whatsoever, and more abounding with Grace, Virtue, and Piety. Quicquid in Scriptura docetur, veritas, quicquid praecipitur, bonitas, quicquid promittitur, faelicitas 
f Hugo Card. . That is, the Scripture teacheth nothing but truth, commandeth nothing but goodness, promiseth unto us all happiness. Aliae scripturae si quam veritatem docent, non sine contagione erroris est; si quam bonitatem commendare videantur, 
Gregor.  vel malitiae mixta est (ut non sit pura) vel sine cognitione vel dilectione Dei, ut non sit perfecta. That is, if other writings teach any truth, yet it is not without the contagion and taint of error; if they seem to commend any good thing, it is either mixed with malice, and so not pure; or without the knowledge, or love of God, and so not perfect. 
g Ambros.  Tota Scriptura est convivium sapientiae, singuli libri singula sunt fercula, the whole Scripture is a banquet of wisdom, and every several book a dainty dish; and therefore great reason there is, that we should cleave close unto them.  
Thirdly, of all writings the Scriptures are Answ. 3 most true, and therefore we must never give over the use of them. Pope Pius himself said, Resistendum est quibuscunque in faciem, sive Paulus, sive Petrus sit, qui ad veritatem Evangelii non ambulant 
h Abba● Urspergensis. . He is to be resisted to his face that walks not (both in practice and opinion) according to the truth of the Gospel, though it were Peter or Paul themselves. The Prince of Anhault termed the Scriptures, the swaddling bands, wherein Christ was wrapped that is the containers and includers of truth itself. Therefore we must never forsake them.  
Fourthly, there is nothing more profitable Answ. 4 either for the unregenerate, or for the regenerate, and therefore to be adhered unto by all, because under those two all are included.  
First, it is profitable for those that are not regenerated and as yet borne anew unto God, and that in these regards. First, the word of God breaks the hard heart: Is not my word (saith the Lord) like a hammer, that breaketh the Rock in pieces 
i jer. 23.29. . Secondly, the word of God gives sight to the blind eyes 
k Psa. 19.8. , Behold (saith God unto Paul) I have sent thee to open their eyes, and to turn them from darkness unto light 
l Acts 26.28. . Thirdly, it is profitable for such, to bring them from the power of Satan, unto God 
m Act. 26.18. . Fourthly, it is profitable unto them, for the pardon of their sins, and spiritual adoption into the fellowship of sons 
n Act. 26.18. . Fiftly, it is profitable to convince them of their sins 
o 1 Cor. 14.24. .  
Secondly, it is profitable for those that are regenerated, in these respects. First, the Scriptures protect and defend them against the temptations of Satan; they are a shield unto them that put their trust in God 
p Pro. 30.5. , yea they are the spiritual sword, which serves both for offence and defence 
q Ephes. 6.17. .  
Secondly, by the Scripture the understanding of God's children is more and more enlightened 
r Psal. 19.8 9  Thirdly, their affections are thereby more and more inflamed: Did not our hearts burn within us (said the two Disciples) while he opened unto us the Scriptures 
s Luk. 24.52. . Fourthly, the word of God doth purge us from our guilt. Now ye are clean through the word, that I have spoken unto you 
t joh. 15.3. .  
Fiftly, the Scriptures are profitable unto the righteous, to arm them against afflictions, & to comfort them in sorrow 
u Rom. 15 4. . Sixtly, they strengthen them unto patience in all crosses whatsoever 
x Rom. 15 4. .  
Answ. 5 Fiftly, the word of God is the guide, convoy, and director of the soul, and therefore cannot be forsaken without inevitable danger of erring, the word of the Lod is right 
y Psa. 19.8 , that is, regula recti, the rule of truth and uprightness; yea thereby the servants of God are forewarned, that is advised, preadmonished, and forearmed against the assaults of Satan 
z Psal. 19.11. . The word of God is a light unto our feet, and a lamp unto our paths 
a Psa. 119 105. . And therefore we must not seek unto them that have familiar spirits, but seek the Lord, in the law and in his testimonies 
b Isa. 8.19 20. . And therefore seeing the word of God is the conductor of the soul, we must take heed, that we never forsake, or let go out of our hands this weapon of the Scriptures.  
Quest. 5 It is here demanded, what word of God it is that is the director of the soul? for it is controverted both by the Papists and Anabaptists, who like Sampsons' Foxes 
c judg. 15 4. , meet in the tails both of them opposing us and the truth; but their heads are diametrally opposite one to the other, as appears by a double quaere.  
Quest. 6 First, what word of God is the rule to walk by?  
Answ. 1 To this first, they both answer, not the Scripture alone.  
Answ. 2 Secondly, the Papists say, besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, traditions, which are the rule of the life also.  
Answ. 3 Thirdly, the Anabaptists cry down their traditions, and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their enthusiasms, and revelations, which we are rather to be regulated by, then by the written word of God.  
Answ. 4 Fourthly, we say, that it is the written word only, that is the rule of the life, and director of the soul, and neither unwritten traditions, nor unwarranted revelations: If we believe not Moses and the Prophets, we will believe nothing, saith our Saviour 
d Luk. 16 29. , because the Scriptures were written, that we might believe, and believing, be saved 
e 1 joh. 20.31. , and therefore saving faith is built upon the Scriptures only, and neither upon traditions nor enthusiames: yea it is only the Scriptures that are truly profitable for all sorts of men, as was showed in the former question, answer 4. yea they are able to make us wise unto salvation, and perfect men in Christ Jesus 
f 2 Tim. 3 15 , and therefore are the only loadstone of our Quest. 7 life.  
Secondly, who shall expound the word of God which is the soul's conduct?  
First, here they both answer, that the Scriptures Answ. 1 must not expound themselves; they must not be both a Judge and a Party. Answ. 2  
Secondly, the Papists, say the Church must interpret the Scriptures, that is, that Church which is built in the Pope's breast, infallibility lying and residing only in him. Answ. 3  
Thirdly, the Anabaptists say, the Holy Spirit in them is the interpreter of the word; that is, their revelations are all divine truths, and to be obeyed, and admitted as oracles from heaven. Answ. 4  
Fourthly, we say the holy Scriptures interpret themselves: quoth in uno difficile, alias aptius, that which is more difficult in one place, is easier in another 
a Austen. . And therefore I conclude, that the holy Scripture is that Lucifer, or day star, that directs the soul unto Christ: for the Father sends us unto the Son, commanding us to hear him: the Son sends us unto the word, bidding us search that diligently 
b joh. 5.39. , the scripture is able to make us perfect: the Apostles taught the whole Counsel of God 
c Acts 20.20.27. , and yet they teach nothing besides Moses and the Scriptures: And therefore how injurious unto the souls of Men are Papists, that rob the people of this light, and debar them from the Scriptures: These are bvilders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Babel, indeed they speak a tongue which the people cannot understand, for they must not enjoy it, or be suffered to read it in the vulgar tongue. These make the Scriptures like the Show bread, which none were to touch but the Priests alone. These are like the spies Object. 2 sent to Canaan, they bring evil reports of the word of God: telling the people the beauty of it, but withal the difficulty to be such, as they can never overcome, and therefore it boots them not read them.  
To this I answer, First Chrysostome opposes Answ. 1 the Apostles to the Philosophers, and Rhetoritians, because these were very obscure and hard to be understood; but the Scriptures are plain, and may be conceived (at least the precepts and instructions thereof) by the diligent reading of them, Chrysost. hom. 3. de Lazaro.  
Secondly, if the divine Scriptures be obscure, Answ. 2 humane writings are no less: yea where shall we meet with certainty and infallibility, but only in the word? Can we have it in the Fathers? they have their navi and blemishes: yea Augustine and Hierom confess, that they may err; and therefore would have none to subscribe to their opinions further, than they go according to the word of God.  
Can we find infallibility in the Counsels? they have erred, as may be showed largely, both out of Bishop jewel, Doctor whitaker's, Doctor Willet, Chamierus, and divers others. Can we find certainty amongst the Popish writers? least of all, they jarring like an instrument wholly out of tune, Thomas against Scotus, Catherinus against Cajetane, Whatson against Parsons, Bellarmine (in somethings) almost contrary to them all; and therefore if obscurity and difficulty be a sufficient rampire to keep us from reading the Scriptures; by the same reason we are debarred from reading Philosophers, Rhetoritians, Fathers, Schoolmen, Popish writers, yea all writings and books in any sort material or necessary to be studied, because they all in many things are difficult and obscure to the understanding, and the Scripture is no more.  
Answ. 3 Thirdly, those things that are obscure in the word of God, may be explained by more easy and clear places, as was said before.  
Answ. 4 Fourthly, the Father saith 
e August. li 1. de doct. Christ , Christum Dominum obscurasse Scripturas, quo his major habeatur reverentia & autoritas; qua communia sunt vilesscunt, rara verò & difficilia cum pretio admirantur, that is, Christ our Lord in his infinite wisdom hath made the Scriptures something difficult, not that men might forbear to read or study them, but that they might hold them in greater authority, price, and reverence; for naturally we contemn those things, that are plain and facile unto the understanding; but those things which are rare and difficult, we most admire and more highly value.  
Object. 3 They object again, The tree is known by his fruit, and the cause conjectured by the effect; and therefore it is neither requisite nor good for people, to read the Scriptures in the vulgar tongue.  
They prove the consequence thus, the Scripture read by those that are ignorant, is the cause of all errors and heresies: usus Scripturarum est causa omnium haereseon 
f Alphons. de Castro: , the vulgar use of the Scriptures is the ground of all errors. Audenter dicimus, nullam haeresin ess●, quae non occasionem in Scriptura 
g Cens. Colon. , I dare boldly say (a bold speech indeed) that there hath no heresy sprung up in the Church, but it was occasioned by the word of God. An Italian Bishop dehorted the people from reading the scriptures, ne fiant haeretici 
h Clem. Espens s. Tit. 1. , lest it should make them damned Heretics.  
To this we answer; First, the Scriptures may occasion errors either 

Answ. 1 By containing that which is false, and erroneous; but this the Papists say not. Or  
By a misunderstanding, or wrong interpretation thereof; but this is not the fault of the Scriptures, but the malice, perverseness, or ignorance of men.    
Answ. 2 Secondly, if a wolf should clothe himself in a sheep's skin, the sheep must not therefore cast off his skin, as Saint Augustine saith; the Bees must not forsake the sweet flowers, because the spider extracts poison from them: Christ doth not (here) forbear the use of Scriptures, because the devil abuses them: some men wickedly abuse Wine unto drunkenness; Meat unto gluttony; Marriage unto covetousness and adultery; Magistracy unto Tyranny: Must therefore Wine, Meat, Wedlock, Magistracy, be prohibited, and cried down as unlawful, I hope they will not; and therefore let them consider how little reason they have upon the like grounds, or insequent, or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue.  
3. They permit worse and more pernicious Answ. 3 things unto the common people; and therefore why not the Scriptures, though they were dangerous as they say? First, the Popish Clergy allow the Laity to read other books which may occasion errors as well as the Scripture; yea containing errors (which the word of God doth not) as justinus, Irenaeus, Origen, who were Chiliastes, Tertullian and Cyprian who were Montanists: these they permit, only the Scriptures they prohibit: why? because there is a greater enmity betwixt the Scriptures and the Papists, then there is between these Fathers and the Papists: the Fathers in somethings have erred greatly, the Papists in many things do err grossly, but the Scripture in nothing at all it being the touchstone of truth, and the hammer of errors to break them and dissolve them in pieces: and therefore as great opposition and enmity there is between the Papists and Scriptures, as is between truth and error, life and death.  
Secondly, the Priests allow the people to read lascivious and wanton books, which may and do infect them: why then not the Scriptures which is immaculate? it is an inhuman thing, yea an argument of small love, to permit them to wallow in stinking puddles, or to drink unwholesome, yea venomous waters; and only prohibit pure streams, yea the water of life unto them. Si manifestum infidelitatis signum sit, aliquid scriptorum rejecere vel non scripterum inducere; quid dicemus de lasciva praeferentibus 
a Basil. tract. de vera fide. ? that is, if it be a manifest sign of infidelity, either to reject & refuse any part of holy writ, or to induce into the Canon of faith, that which is not divine scripture; what shall we say then of those who prefer lascivious and wanton books or toys, before the word of God?  
Fourthly and lastly, the objection is apparently false; for first it is not the Scripture, but the Answ. 4 ignorance of the Scripture that is the cause of errors and heresies 
b Chysost. s. col. 3.16 ; which truths we learn even from Truth's lips, ye err (saith Christ) not knowing the Scriptures 
c Mat. 22.29. , where we see plainly the cause and the effect; the effect is error (ye err) the cause of their error is ignorance of the word of God, ye know not the Scriptures, therefore ye err: It is not then without great cause, that the Holy Ghost calls the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adversary, that thus dares in his Tenets oppose Christ himself to the face.  
Secondly, the Scriptures reproove heresies and errors, and therefore there is no likelihood, that they in themselves should be the cause of them 
d 2 Tim. 3.16. .  
Thirdly, there is nothing else worthy of credit besides the Scriptures: other writings being as chaff, this as wheat 
e jerem. 23.28. , whence the Fathers 
f Hier. s. Matth. 23. & Gregory hom. k. sup. Ezech.  said, quoth de scriptures sacris authoritatem non habet eadem facilitate contemnitur quà probatur: those writing or opinions which are not confirmed by the holy Scripture, are easilyer contemned then confirmed, better rejected then received. Inter mille talenta secularium sermonum, vix centum denarios (imo nec decem obolos) spiritualium reperies 
g Cass. s. Matth. 1. . Amongst a thousand talents of secular sentences, a man shall scarce find a hundred pence (yea not ten half pence) of spiritual coin. Now if there be this immense disproportion between holy Writ, and all other writings; there is then a great impudency in those that shall cast this aspersion upon them to be the causes of heresies, and consequently forbid the reading and studying of them.  
Fourthly, the Scriptures are given us by God, to be our spiritual armour and weapons 
h Ephes. 6.12. , Num in bellum sine iis? quomodo servaremur 
i Chrysost. s. Col. 3.16. ; and therefore if we should enter into the Lists against our spiritual enemies without these, how could we possibly escape their hands, or retire with safety and freedom? they therefore that prohibit the common people the use, benefit, and knowledge of the written Word of God, do certainly not desire, that they should be the free men of Jesus Christ, enabled manfully and victoriously to fight the battles of the Lord against Sin and Satan; but rather desire and endeavour that they may be overcome by Satan, and retained in his captivity and slavery forever, to the eternal destruction both of body and soul.  
Sect. 2 §. Thou shalt not tempt the Lord thy God]. This place is taken either from Deut. 6.16. or from Exod. 17.7. or from Numb. 21.5. which place is repeated Psal. 106.14.  
Quest. 1 What is meant by tempting?  
Answ. I answer, Tentare, to tempt, is to inquire after some thing by some sign; or an endeavour to try, or to make trial of something. And thus first man is tempted, and that either, I. by God, when he proves tis, as he did the Israelites, job, and Abraham, Genes. 22. Or, II. by Satan, when he tries if he can deceive and delude man, by causing him to fall.  
Secondly, thus God is tempted by man, when we make trial of his power, or of his truth; either in his threaten, or promises: and this is the temptation here spoken of.  
Quest. 2 How do we tempt God?  
Answ. 1 I answer, First, we tempt him pie, piously, and warrantably, and that four manner of ways, viz.  
First, when we tempt him by repentance, that is, having by our sins provoked God unto anger, we repent and turn from them, to try whether the Lord will avert his judgements, or not. This is a warrantable tempting of God: for we have a command for it from him: Prove me now herewith, saith the Lord, and try if I do not bless you 
a Malach. 3.10. .  
Secondly, when we tempt him by prayer and fasting: Thus the King of Niniveh by a public edict, sanctified a fast upon this ground, Who can tell, whether God will repent, and turn from his fierce anger, that we perish not 
b jona 3.9 ; as if he should say, we will try God, if he will, by this means be appeased towards us. As the former trial was commanded by God, so this is commended by him: and therefore must needs be both warrantable and religious.  
Thirdly, when we tempt God by patience and dependence: thus the three children say unto the King, We know our God is able to deliver us; but if not, we are ready to suffer for him 
c Dan. 3.17. , that is, we know, God is able, if he please, to free us from thy hands; but we know not whether he will do it, or not; yet by patience and confidence, we will try, what he will be pleased to do with us.  
Fourthly, when we tempt or try God by some especial command from him: that is, when the Lord shall bid us try him by any sign we will, whether he will do, what he hath promised unto us, or not: it is warrantable then to tempt him; yea not to do it, is blame-worthy. Thus God commands Ahaz to try him, by ask what sign he will: and reproves him, because he saith, I will not tempt the Lord 
d Isa. 7.11 12. . This verse speaks not of this pious tempting and proving of God.  
Secondly, we tempt God impiè, impiously Answ. 2 and unwarrantably, Mala tentatio est signa petere, non ad salutem, sed experientiam 
e Aug. confess. 35. : the wicked tempting of God, is to desire a sign from him, not for our good, but only out of an incredulous curiosity to make trial what he can do. Mala tentatio est de Dei potentia, sapientia, voluntate, (non necessariò) periculum facere 
f P. Mart. 1.7. Sect. 5 : the prohibibited tempting of God, is, to make trial of his power, wisdom, and will, when by no necessity we are compelled, or urged thereunto. Nulla causa Christo, se precipitandi, nisi experientia; ergo fuisset tentare Deum 
g Aug. de vera relig. 1.38. . There was no cause at all, why Christ should cast himself headlong from the pinnacle, except it were to make an experiment of God's power; which was to tempt God unwarrantably; and therefore he will not do it, but answers, It is written again, Thou shalt not tempt the Lord thy God.  
How do we tempt God wickedly and unwarrantably? Quest. 3  
First some 
h Amesius med. Theol. f. 3 28. Sect. 10.  say, We tempt God two manner Answ. 1 of ways; to wit, First, when we desire and expect something to be done for us, and unto us; but in the mean time neglect the necessary and lawful means for the obtaining thereof in natural things, as when a man expects life, but refuses meat; or health, but refuses medicines and Physic: or in supernatural things, when a man desires grace on earth, and glory in heaven; but in the mean time neglects the Word, Prayer, Sacraments, and the other means apppointed by God for the procuring thereof. Secondly, when any do expose themselves unto danger, without any urgent necessity, from which there is no probability, scarce possibility that they can be delivered, except God miraculously do it. Thus in natural things, men sometimes through a desire of vainglory, contemn death, and cast themselves (in nature) into inevitable dangers: Thus in spiritual things, men often run into the occasions and provocations of sin, as though they would dare the Devil to overcome them if he can. Now of this more by and by.  
Answ. 2 Secondly, some say 
a P. Mart. 2.4. Sect. 54. , GOD is tempted 3 manner of ways, viz. 

First, when we have means for the obtaining of our desires, but use them not; because we desire more gallant means, that is, either to be helped without m●anes, or by means extraordinary: thus the Devil here tempts Christ to do, not to go down, but to cast himself headlong.  
Secondly, when we want means, wherein is a double fault, viz. 

First, because we will not patiently expect and await the Lords leisure.  
Secondly, because we prescribe unto God, either the 

Time, as Ozias persuaded his brethren to endure five days, and if within that time God did not secure them, he would surrender the City 
b judith 7 30.31. .  
Manner, when we are not contented either with 

An ordinary blessing, but we desire greater, although prohibited unto us: thus Evah tempts God, that she may obtain a greater measure of knowledge: and Rachel is not content, so long as she is deprived of issue 
c Gen. 30.1, .  
An ordinary obedience, but tempt God, by imposing heavier things upon ourselves, than the Lord requires of us, as the Israelites do 
d Act. 15.20. .        
Thirdly, when obstinately and contumaciously we provoke God unto anger against us, by our sins; Shall we (saith the Apostle) provoke or tempt God unto jealousy, as though we were stronger than he? that is, do it not, for his jealousy burns like fire 
e 1 Cor. 10 22. .    
Answ. 3 Thirdly, we tempt God two manner of ways, viz. either in his 

Threaten, to see whether God 

Can, or  
Will,   avenge himself upon us, according to his comminations.  
Promises, which sometimes we 

Believe not at all, by a distrust 

Of the Doctrine; that is, of the Gospel, and the truth of God.  
Of the practice; that is, of the protection, or providence of God.    
Believe too much and either 

Add some circumstances out of our brain, Or,  
Neglect the means apppointed by God to be used.        
First, we tempt God in his threaten, when notwithstanding them, we continue in our sins: How long will ye provoke me, saith the Lord) unto anger, with your wickedness 
f Numb. 14.11. ? Herein we tempt God three ways, to wit, First, we try, whether God can avenge himself, as he hath threatened: thus Pharaoh saith, Who is the Lord, that I should obey him? I know him not, neither will I let Israel go 
g Exod. 5.2. . As if he would say, for this once I will try, what he can do unto me for my disobedience of him. Thus Nabuchadnezzar, being not obeyed by the three children, in his fury, saith, Who is that God 〈◊〉 can deliver you out of my hands? that is, I will try whether your God can prevail against me, or not 
h Dan. 3.15. .  
Secondly, we try whether God can see what wickedness we commit, or not: They encourage themselves (saith the Psalmist) in an evil matter: they commune of laying snares privily, and say, who shall see them 
i Psal. 64.5. ? yea more Atheistically they elsewhere say, 
k Psal. 94.7.  The Lord shall not see, neither shall the God of jacob regard it: as though they would say, they do not believe that God can see, what they secretly do, and therefore they will put it to the trial, whether he can, or not.  
Thirdly, we try, whether God will avenge himself or not upon us: often we persuade ourselves, God sees us, and is able to punish us, and yet doubting whether he will or not, wickedly try it. These things hast thou done, and I kept silence (saith God) wherefore thou thoughtest, that I was altogether such a one as thyself, etc. 
l Psal. 50.21.  that is, thou thoughtest that I loved sin, and favoured it, as thou thyself dost; and because I did not speedily avenge myself upon thee, therefore thou thoughtest I would not punish thy impiety at all. It is very full of peril to tempt God any of these ways.  
Secondly, we tempt God in his promises, when we do not believe the Doctrine, or scope of the Doctrine, or the promise that is made therein unto us: Now it is a dangerous and heavy temptation not to believe the bare word of God, without some ocular sign: Thus the Israelites tempted the Lord, saying; Is the Lord among us, or not 
m Exod. 17.7. ? that is, we will not believe he is, except miraculously he provide water for us. Thus the Jews blasphemously mock Christ, saying, Come down from the cross (upon which thou hangest, and unto which thou art nailed) and we will believe thee 
n Matth. 27.42. , otherwise we will not, although God from Heaven hath pronounced thee to be his Son. Hence our Saviour reproves the Jews, because (not content with the infallible word of truth) they seek and demand a sign 
o Luk. 11.16. and joh. 6.30. , the word being given us for the rule of our lives.  
Thirdly, we tempt God in his promises, when we do not believe the promise of grace, of mercy, of protection, or providence which is made unto us: that is, when we distrust of the success or event, we tempt God impiously: this God blames in his people, Ye say, it is in vain to serve the Lord 
p Malac. 3.14. ; that is, it matters not whether we serve him, or serve him not, all is one: for he will not be appeased, or reconciled unto us, do what we can. God commands us to use the means both in natural and spiritual dangers, and evils; and he promises to bless those means unto us, as fare as may stand for his glory and our good: and therefore for us to use the means (hereby doing our part) and to distrust the event and success (which is God's part) is to tempt him. This was the Jews fault, Can God (say they) provide a Table in the wilderness, and meat in the desert 
a Psa. 78.18. ? That which God requires (herein) of us, is this, if any lawful means may be used, use them to the uttermost; but leave the success unto God: if there be no means in our power to use, then cast ourselves wholly upon God, with boldness of confidence, as Saint Paul did, Having this confidence, I know that I shall abide and continue with you 
b Phil. 2.25. .  
Fourthly, we tempt God in his promises, when we believe too much; that is, hope and expect for more than is promised; for to believe those things which God hath not promised, is to tempt God, or to desire, beg, or pray for more, than God hath made any promise to grant, is to tempt him,  
Every petition poured forth, must be in Faith 
c jam. 1.6. , which Faith is built upon the Word, that is, the promises 
d Rom. 10 17. , which promises are only to be found in the Scripture 
e 2 Cor. 7.1. . And therefore we must not desire or expect more, than the word of God doth warrant or promise unto us: Carefully herein observing these three particulars. viz.  
First, God only promises unto us Generalia, general things; as, I will be their God 
f 2 Cor. 6.16. , and I will be thy exceeding great reward 
g Gen. 17.1. , and whom I once love, I love unto the end 
h joh. 13.1 .  
Secondly, when God promiseth unto us Particularia, particular things, they are made upon some condition: Thus God promised that those that trusted in him, their life should be given them, as a prey in all places 
i jer. 39.18. and 45.5. , and yet holy Zachary was slain, Mat. 23. and Kingly Esaias was dissected with a saw; and therefore particular promises belong unto particular persons, and are made unto them upon some condition or other, which they must carefully observe, if they desire the blessing promised.  
Thirdly, we must therefore content ourselves with generals; that God will one way or other, by some blessing or other, make good his promises unto us, & either bestow some temporal blessing upon us, or free us from evils; or give us peace of conscience, or sustain us by his grace, or strength of the Spirit.  
It may by way of doubting be demanded, how Quest. 4 we can believe too much, or expect for more than is promised?  
I answer first, this is done two manner of Answ. 1 ways, First, by prescribing unto the Almighty a time of Mercy; this we must not do, but wait, and expect the times and seasons of the Lord, who hath appointed times for all his purposes. And therefore we must not be impatient, or weary, or murmur at the Lords delay; but expect patiently the Lords leisure: & the time will come when we shall say, surely there is a reward for the righteous 
k Psal. 58.12. . First, is thy affliction heavy to be borne; then remember, sorrow may endure for a night, but joy comes in the morning: as thou mayst perceive by many examples; jobs affliction was great, yet it was shortly turned into prosperity, and all temporal affluence, the danger of Daniel and the three Children was extraordinary, yet God preserves the one in the Lion's den, and the other in the fiery Furnace; and delivers both the one and the other, in his appointed time. jonahs' danger was great, to be first swallowed by the sea, then by the Whale, yet in God's due time he is brought safe on shore. And therefore whatsoever thy affliction be, yet bear it, waiting patiently the Lords leisure for deliverance from it.  
Secondly, is thy innocency, and good name questioned and scandalised, and the false aspersions cast upon thee believed by others, yet murmur not; the Lord in his appointed season will cause thy innocency to shine and break forth as the Son out of the clouds. Thus David's innocency doth show itself, at length towards Saul, and Mephibosheths' towards David. 2 Sam. 19  
Thirdly; whatsoever thy grief or pain be, yet be not too hasty with God; Canis festinans edit caecos catulos, the hasty bitch brings forth blind puppies, and therefore, festina lentê, be not impatient of delay, but stay the Lords leisure. The bond is not due, until the day appointed, and so long as thou art not delivered, God's limited day is not come, and therefore tempt not God by prescribing unto him a time, but seeing the times are decreed by him, for the accomplishing of his promises, let us patiently depend upon him, until his mercy appear towards us.  
Secondly, this is done by prescribing unto the Answ. 2 Almighty a measure of Mercy, and that either in temporal things, or in spiritual.  
First in spiritual things, by binding heavy burdens, and grievous to be borne 
a Matth. 23.4.  upon our own backs, or upon others; this is to tempt God 
b Act. 15.20. , yea to take away that Christian liberty from us, which we are called unto, and enjoy by the Gospel: of this sort are the Monastical vows, of poverty, single life, the observation of days, meats, and the like, which God requires not of us, and therefore in these we should remember these two things. First, Religion is burden enough for thee, if it be rightly understood, professed and practised; and therefore there is no need to add hereunto, for want of employment, things not enjoined by the Lord. Secondly, thou knowest not thy own strength, thou art not sure in thine own mind, whether thou shalt be able, rightly to undergo and perform these vows or not: whether the love of the world, or the lust of the flesh be so thoroughly mortified and crucified in thee, that they will never rebel, or make head against thee: and therefore take heed, that by such vows we do not deprive ourselves of those lawful remedies, which God hath appointed against such sins, for this is to tempt God, and to endanger ourselves to be tempted by the devil 
c 1 Cor. 7.5.37. , wherefore we must not cause our souls to sin 
d Eccles. 5 5. .  
Secondly, in temporal things; by expecting or desiring greater things than God hath as yet given, not contented with what is given: Rachel enjoyed health, the comfort of friends, and the company of a religious husband; but all these afford her no comfort, but except she have children, she shall die for sorrow 
e Gen. 30.1. , Naaman comes to the Prophet to be cured, but once purposed to go away uncured, rather than be healed, by so contemptible a means, as the washing in jordan 
f 2 King. 5.11. . The Israelites first long for bread, but afterwards when they have it, they loathe it, and lust for flesh 
g Numb. 11.4. etc. and 21.5. , wherefore they are said to tempt God And therefore we must learn always to be contented with our present portion, not tempting God; but remember, he knows and sees our necessities as well as ourselves, he knows our strength, and what may be good for us, better than we ourselves, he sees what the event will be, and will order and dispose it to our good. The children of God may very well be contented to want all things, when God hath promised to care for them, and prohibited them to care at all, for the end, or success 
h 1 Pet. 5.6. , because although we might have what we desire, yet we know not what the event will prove, as for example.  
First, wouldst thou desire children, as Rachel did? It may be first, they would draw thy love from God, if not in toto, yet in tanto, thou wouldst so delight in them, that thou wouldst not rejoice thyself so much in God as thou didst before.  
Or Secondly, it may be, if children were given or granted unto thee, they would prove, disobedient, stubborn, rebellious, profane, traitors, thiefs, heretics, or such dissolute prodigals, that thou wouldst wish them dead, and bless the womb that never bore, in regard of thy unhappy self.  
Secondly, wouldst thou wish riches, little dost thou know what danger they may bring thee into; they draw many from Christ, as we see in the young man, who had been a happy man, if he had not been a rich man 
i Matth. 19.22. . Riches are often ordained for the destruction of the owner; as one saith 
k Barth. Casa. Spanish cruelt. , the poor Indians had been happy, if their country had not afforded gold, for auri sacra fames, the insatiable desire of gold made the cruel Spaniards unsatiable in the shedding of blood: as that author, in an assembly of the Royal Counsel of the Judges, (with many learned Divines & Lawyers) called by the King, spoke with best caution (being affronted by Sepulveda) avouching, that the Spaniards had slain and destroyed in the several Lands, where they came above twenty Millions 
l Pag. 132. .  
Thirdly, wouldst thou wish honour? It is a most dangerous temptation; Honours mutant mores, honours change dispositions, and good manners. Stephen Gardiner, and Bonner were never persecuters, until they were made Bishops, Saul was puer bona indole, a youth of good hope and towardness until he was advanced unto a Kingdom: The number of those, who have been made worse by honours, is like the number of black Swallows, but of those who have been made better thereby, is like the number of black Swans.  
Fourthly, wouldst thou wish health, and quiet ease; freedom from sickness, affliction, misery, injuries, wrongs, and the like? Thou little knowest how profitable physic for the soul, these bodily afflictions are, although for the present they be not joyous but grievous 
m Heb. 12.11. . And therefore tempt not God in lusting for that which thou wantest, but be joyfully, and thankfully contented with that lot and portion, which thou hast in temporal things.  
Fiftly, and lastly, we tempt God in his promises, by believing too much, when we expect to enjoy what we desire, although we neglect the use of those lawful means, which God hath allowed and commanded us to use. This is the sin, which the Devil here tempts Christ unto, and which we, with Christ, must carefully avoid, not presuming either of the providence, or protection of God, without a warrant, and a word of promise from him. Here then two things are to be eschewed; First, Nemedia praetereamus, that we do not omit lawful means: thus although jacob had a promise to prevail, and find mercy at his brothers Esau's hands, yet he sends gifts unto him, which in him was a lawful means. Hezekias had a promise of a longer life, and yet he useth the means to preserve it. And therefore, First, they are to blame, that neglect to be providently careful for themselves, or their families: yea, they are worse than infidels. But such will say, God will provide. I answer, God hath provided and done this already; for he hath given unto thee either some substance to employ, and improve, or some wisdom, and understanding; or some strength and ability to work, and employ thyself: and therefore thou shalt give an account unto God of this talon given unto thee by him. Secondly, they are to blame that neglect spiritual means, as the hearing and reading of the word of God, prayer, the Sacraments, mutual pious conference, and the like. These will say, we are not called. I answer, you must not expect to be called sedentes, but sudantes, not when you are idle, but when you are employed in the outward work of the Lord: when the Eunuch was reading the Scriptures, than God sends an Expositor unto him, to clear his doubts. Those that would be healed did wait at the lake of Bethesda, & those that would be hired, must attend in the market place. Thirdly, they are to blame, that neglect the health of the body, or the preservation of their life; as first, those that will not defend themselves, or stand upon their guard, when they are assaulted, as the Macchabees did. Secondly, those that neglect medicines and physic in sickness, why hath God given herbs, and medicines, and the Art of Physic, but to be used?  
Thirdly, those that will not for their health's sake eat those meats, which are good and wholesome, the learned Papists allow those that are weak and sick, upon weighty occasion and urgent necessity to eat flesh, or broth wherein flesh hath been boiled, upon a Friday or a fasting day; and yet there are some so ignorantly superstitious, that they will rather wholly overthrow their healths, yea endanger their life, then do it. Thus much for the first thing to be avoided.  
Secondly, the other thing to be avoided is, Ne in pericula nos conijciamus, that we do not cast ourselves into unwarranted, and unnecessary dangers. This is the very sin that Christ is here tempted unto, to hope for mercy, which was not promised unto him: Thus the Israelites presume to go up to the hill against the word of God, and are therefore slain by the Amalekites 
a Numb. 14.44. , and therefore we must not thus tempt the Lord, by intruding ourselves into any dangers, beyond our callings, either in general, as we are Christians, or in our particular callings.  
Quest. 5 Why must we not tempt the Lord?  
Answ. 1 First, because we are not stronger than he is. 1 Cor. 10.22.  
Answ. 2 Secondly, because those that did tempt him, were destroyed of the destroyer. 1 Cor. 10.10.  
Answ. 3 Thirdly, because it is displeasing unto God, and provokes him unto anger against us.  
Answ. 4 Fourthly, because it makes God turn blessings into curses, 
Psa. 106.14.  & to give us those things, which with murmuring we tempt him to give, in anger; thus he gave the Israelites Quails and Manna, but leanness in their souls.   
Verse. 10 VERS. 10. Then saith jesus unto him, get thee hence Satan, for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. 
Sect. 1 § 1. Abi, get thee hence.] Some here observe a difference, between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used to the devil, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to Saint Peter, Matth. 16.23. But this observation is not worth observing, because Saint Luke Chap. 4. Vers. 8. useth the same phrase to Satan, which he doth unto Peter. The meaning is this; cease satan, desist, tempt no more, but submit thyself.  
Sect. 2 §. 2. Get thee hence satan.] Why doth Christ Quest. 1 now use the devil so rigorously and severely.  
Answ. I answer, Christ did this in a threefold respect. viz. First, in respect of himself. Secondly, in respect of Satan. Thirdly, in respect of sin.  
First, Christ now handles satan severely and with power, in respect of himself; that he might show, that he was all this while tempted willingly, and not by the will of satan; and that satan can tempt him no longer, than he pleaseth, that we hence might reap comfort in temptations.  
It may here be demanded.  
Are all temptations directed, and ordered by Quest. 2 Christ?  
The temptations of the faithful are guided and disposed by Christ, Answ. who will not suffer them to be tempted above their strength 
a 1 Cor. 10 13. ; he is always present with his children, and always watchful over them; and therefore they shall not be tempted further, than he pleases. Quest. 3  
Why are the temptations of the righteous guided and ordered by Christ? Answ. 1  
First, that we might learn hence, that we are not tempted at the devil's pleasure, neither can he sift us when he will: but only go as fare as God gives leave, and assault when Christ permits, as we see in job. 1.12. and 2 6. and 38.11.  
Secondly, that we might learn hence, that Answ. 2 we are not suffered to be tempted, that we might be harmed, or killed, but only for these good and profitable ends. First, that we might be proved and tried 
b jam. 1.2.3. , that our faith may thereby the better appear 
c 1 Pet. 1.7. . Or Secondly, that we might be the more confirmed in the assurance of our Adoption, Regeneration, or future Glory, for 1. they are bastards, and no sons, that are not tempted, afflicted, and tried 
d Heb. 12.5. . 2. There is no participation of Christ, without partaking of his sufferings and trials 
e 1 Pet. 4.12. . 3. There is no assurance, that we shall be glorified with him, except we suffer temptation and tribulation with him 
f Rom. 8.17. . Or, Thirdly, that we might be instructed, and weaned from sin: thus the Lord afflicted Israel 
g 1 Chro. 21.10. , or that thereby we may be preserved from sin, which we are otherwise like to fall into, and thus, lest Paul should be puffed up by abundance of revelations, a temptation and buffet of satan was sent unto him 
h 2 Cor. 12.7. .  
Thirdly, Christ directing all our afflictions Answ. 3 and temptations unto these ends, hath a care, lest any thing should hurt us; yea hence he doth mitigate & moderate our afflictions according to the saying of the Father 
i Gregor. , silonga, levis, si magna, brevis: if long, it is the lighter, if strong, it is so much the shorter: as we see in God's message, unto David, whether he would choose 7. year's famine, or 3. month's flight, his enemies pursuing him, or 3. day's Pestilence 
k 2 Sam. 24.13. .  
Are all that are tempted regenerated and united Quest. 4 unto Christ, and adopted into the fellowship of the sons of God, as was affirmed in the former question?  
First, there is a double temptation, in regard Answ. 1 of the temptation itself. viz. 1. Temporal afflictions. 2. Spiritual opposition unto sin, both which are incident unto the wicked, as well as the righteous.  
Secondly, there is a twofold temptation in regard Answ. 2 of the person tempting, to wit first, a temptation of sathan unto sin, secondly, of God unto repentance.  
Thirdly, to speak properly, Satan Answ. 2 suos non tentat sed imperat: the devil tempts, opposes, and assaults the righteous; but he commands the wicked to obey, not tempting them: for those that are his, are not shaken and assaulted with a violent opposition unto sin, but sin of themselves daily, and are alured unto iniquity Answ. 4 by the devil willingly.  
Fourthly, temptation is a sign of filiation, when we war against Satan, and struggle against sin. More particularly, examine these four things, for the trial of our adoption and regeneration.  
First, dost thou ex animo, from thy soul desire to glorify thy God in thy life and conversation? Secondly dost thou with thy soul grieve, that thou dost by thy daily sins displease and dishonour thy God? Thirdly, art thou watchful and careful to prevent all sin, yea the very occasions and provocations thereunto? Fourthly, when thou art assaulted, dost thou pro viribus, with all thy might and strength withstand the temptations of Satan, fight even unto blood, resisting and striving against sin? He that finds these things in him may be comfortably assured, that he is Athleta Christi, the Lords Soldier, fight under his banner, who hath renounced the service of Satan, and will rather die in battle, then be (by sin) brought into subjection unto him again. Thus we have heard the first general reason, why Christ doth thus answer the devil; Get thee hence Satan: Answ. 2 I come now to the second.  
Secondly, Christ did this in respect of sathan, because now he palpably reveals himself to be opposite to God. Quae hactenus levia, contemptu facilia 
a Aretius' s. , his other temptations were more trivial and contemptible: this more insolent and impudent; and therefore Christ will suffer him no longer, but quells him, and drives him away, as he will also at the last all wicked men, that oppose Quest. 5 him.  
Who oppose Christ?  
Answ. I answer First, those that strive to stop the mouth of conscience, and to extinguish the motions of the Spirit. Secondly, those that contemn, despise, or slight the word of God; that are neither affected with joy, nor sorrow, nor shame, in the preaching and publishing either mercies or judgements, promises or threaten. Thirdly, those that despise the counsel and advice that is given unto them, either by friends or Ministers: who will do all their will, let all the world say what they will. This is for men to be Gods unto themselves, to be ruled by their own wills, and guided by their own hearts lusts: but take heed, for howsoever Christ may for a while permit thee as he doth the devil here, yet at the last (if thou continue thus to oppose him by an obstinacy and wilfulness in sin) thou shalt hear from him that thundering voice, which will make thee quake and tremble, Get thee hence thou wicked wretch into everlasting fire.  
Thirdly, Christ did this in respect of the sin that the devil tempted unto, which was the profanation Answ. 3 of the glory of God: and therefore when he harps upon this string, Christ will enendure neither him nor his music any longer, but presently stops his mouth with an Abi, Get thee hence.  
§. 3. Get thee hence sathan.] Why doth Sect. 3 Christ name the devil now (calling him sathan) Quest. 1 which he had not as yet done.  
First, Christ calleth him Satan, that he might Answ. 1 the more confound him; as if he would say, thou boastest thyself as if thou wert a God, and hadst all the world in thy power to dispose of at thy pleasure, but cacodamones, thou art no other than a wicked devil.  
Secondly, Christ calls him Satan, that he Ans 3 might the more corroborate and strengthen himself to resist him: as if he would say, when I remember, that all these temptations come from sathan, than I cannot but hate them the more deadly, and resist them the more manfully: Thou seemest (saith our Saviour implicitly) to be my friend, and to desire my advancement, & to make me the sole Monarch of all the world, but aliud simulas front, aliud es pectore, whatsoever outwardly thou seemest, yet thou art neither better nor worse than a devil, a destroyer, the enemy of mankind, and therefore Abi, Get thee hence sathan:  
Teaching us hereby, Obser. That the best remedy against sin and the temptations thereunto, is to remember that they come from sathan our grand enemy: as for example, First anger, it comes from the devil 
b Ephes. 4.27. . Secondly, brawls and contentions or jars are hatched in hell 
c 1 jam. 3.7. . Thirdly, lying, and Fourthly cruelty, spring from the same original, for the devil was a liar and a murderer from the beginning 
d john 8.44. . Fiftly, & sic de caeteris, we may say the same of all sins, they being the devil's works 
e 1 john 3.8. .  
Why will this remembrance or consideration, Quest. 2 that the temptations unto sin come from sathan be a means to preserve us from sin?  
Because as soon as ever we call this to mind, Answ. we conclude, first that it is vanity which he persuades unto, having only a show of pleasure or profit, but indeed none at all, being no other, then sweet poison. Secondly, we conclude hence, that it is filthy, polluted, and unclean, if the devil persuades unto it: such as the cause is, such is the effect, from a filthy stinking puddle, cannot issue pure and wholesome water; no more from an unclean devil, can any pure thing be derived. Thirdly, we conclude, mors in olla, that there is danger and death in it, if the devil tempt unto it: because he is our enemy 
f Matth 13.25. , and therefore his counsel must needs be pernicious: he is a liar, and a murderer, and therefore death is the doom of him, that believes his lies.  
§. 4. For it is written,] We see, Christ here Sect. 4 makes the Scripture his first and last argument, the fortress, which he will not forsake nor be beaten from.  
Why doth not Christ answer the devil otherwise? Quest. 1 for being moved with leasings, and provoked by his bold insolences, he might have answered. First, dost thou speak true sathan in what thou promisest, wouldst thou indeed give me what thou sayest, if I should fall down and worship thee? or dost thou promise that, which thou meanest not to perform? Secondly, though thou hast a desire to be as good as thy word, whether art thou able or not? is the whole world thine to dispose of at thy pleasure? Thirdly, suppose all this world were thine to give me, couldst thou thereby make me greater, or more happy than I am already? Fourthly, canst thou persuade thyself, or imagine, that I can be moved or enticed at all with the possessions and preferments of the world? Christ (I say) might thus have taken off sathan, but he doth not, but only puts him in mind of his duty; Answ. It is written, thou shalt not tempt the Lord thy God: And that for these causes, First, that he may teach us his Modesty, he doth not complain of these injuries and injurious speeches of sathan unto him.  
Secondly, that he may teach us his meekness, he doth not by way of recrimination reproach satan.  
Thirdly, that he may teach us his carefulness to obey his Father; seeing he neither proves nor affirms any thing from himself, or his own will, Observe. but all from the rule of obedience, the word of God. And  
Fourthly, his answer being necessary, modest, and directly pertinent to the question; doth teach us thereby, that Christians answers should be meek, and ad rem, gentle, and punctual unto the thing demanded. First, they must be meek and gentle: let all bitterness of speech (saith Saint Paul) be put away from you 
a Ephes. 4.31. . And again, lay aside all evil speakings 
b 1 Pet. 2.1. . Secondly, they must be ad rem, pertinent unto the question, and the thing in hand: let your speech (saith the Apostle) be always with grace, seasoned with salt, that ye may Quest. 2 know, how ye ought to answer every man. Colos. 4.6.  
Why must we be thus careful of our answers?  
Answ. 1 First, because we ought to be imitators of God: who hath made or done nothing in vain, there is nothing idle in nature, there is not a vain or needless word in all the Scriptures: we therefore in all our answers should labour to imitate God herein, by striving that they may Answ. 2 be concise, weighty, and to the purpose.  
Secondly, idle words in interrogatories, or harsh answers beget jars, and contentions, and bitter brawlings; and therefore our answers must Sect. 5 be meek.  
Object. 1 §. 5. Thou shalt worship the Lord thy God:] The Papists 
c Bellar. l. 4. de Euch. Cap. 29.  object this place for the adoration of the Eucharist: God is verily, and truly to be worshipped; as in this verse, thou shalt worship the Lord thy God: But Christ in the Eucharist is very God: therefore verily in the Eucharist to Answ. 1 be worshipped.  
First, we may easily grant the whole argument as framed by the Cardinal, that Christ is in the Eucharist to be adored; and so he is also in Baptism, and in the word preached, as the Apostle showeth plainly 
d 1 Cor. 14.24. , If all prophecy, and there come in one who believeth not, etc. the secrets of his heart are made manifest, and he will fall down on his face and worship God, and say plainly; that God is in you indeed. So we also, though we utterly deny that the Eucharist is to be adored, yet we worship Christ in the Eucharist, saying, we praise thee, we bless thee, we worship thee, we glorify thee, etc. Answ. 2  
Secondly, we may deny the argument, as framed by the Cardinal, it being a false Syllogism: the Minor proposition not following from the Major, according to the rules of Art. God is verily and truly to be worshipped, (this is most true) But Christ in the Eucharist is very God, saith Bellarmine; whereas he should have assumed thus, if he would have proved any thing: But the Eucharist is very God, which is blasphemy to say. Answ. 3  
Thirdly, though we should grant the body of Christ to be verily present in the Eucharist, yet it is the not the body of Christ God. Answ. 4  
Fourthly, there are the forms of bread and wine remaining still, which being creatures and not hypostatically joined to the person of Christ, cannot without great peril of idolatry be adored. Answ. 5  
Fiftly, to put all out of doubt, Christ's flesh is not bodily present, neither can they ever be able to prove it: and therefore they have no colour or ground at all for this their adoration of the elements.  
Thou shalt worship the Lord thy God.] These words we see are here alleged by our Saviour against sathan, who had tempted him to fall down and adore him: wherefore by this text all falling down and prostrating of ourselves before any creature to adore it, is forbidden, without which submissive gesture, not the meanest kind of religious worship can be exhibited unto any: Argum. from whence we collect this conclusion, that no religious worship, properly, or improperly, accidentally, or of itself, or any other kind of way, belongeth unto Images: but that to God only wise, immortal, invisible, all religious worship is only due. Object. 2  
Bellarmine answers hereunto, that this place is to be understood of a certain kind of religious worship, which is only proper unto God. Answ.  
All religious worship is forbidden in this place to be given to any but unto God: for sathan did not tempt Christ to worship him as God, but only to fall down and worship him: he asked only of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a certain inclination of the body, which Christ denied, as being only proper to God. Sect. 6  
§. 6. And him only shalt thou serve. Quest.] Solum only, or alone, is not in Deut. 6.16. Why doth our Saviour here add it, or allege it?  
First, to teach us that all precepts enjoining the Answ. 1 worship and service of God include the force of this particle, Alone 
a Perkins. .  
Secondly, sathan doth not prohibit Christ Answ. 2 the worship of God, but only persuades him to add the worship of him thereunto, that is, to worship both God and him, wherefore our Saviour well and properly answers by adding Solum, alone; teaching us that God is not rightly worshipped, except he be only worshipped: or the worship of the creature, is contrary to the worship of the Creator: that is not only the internal affection, and worship of the heart (which is forbidden in the first commandment) but also the external worship of the body, forbidden in the second commandment, non incurvabis, nec coals, thou shalt not bow down unto, nor worship any other thing besides the Lord. The word which the devil useth verse 9 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which belongs unto the outward worship of the body; and is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be vainglorious, or one that loves glory: or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I incline myself: or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I kiss (as the Papists do the Pope's feet) or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hat, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a moving of the hat: Now all spiritual worship both external and internal is the Lords prerogative, and peculiar unto him alone; and therefore he is not truly worshipped, except only worshipped.   
VERRS. 12. Now when jesus had heard, that john was cast into prison, Verse. 12 he departed into Galilee. 
Why did Christ departed from judea into Galilee? Quest.  
Answ. 1 Many causes may be rendered hereof; First, some say he did this, as he was one of john's auditors; and therefore John being taken away, Observe. 1 he would abide here no longer: Teaching us, that the godly will rather change their habitations, and places of abode, then be deprived of the ministry of the word. But this was not the cause of Christ's departure, and therefore I prosecute it no further.  
Answ. 2 Secondly, some say, Christ did this, as he was God, to revenge John's imprisonment, by taking away his grace and gracious presence from those, that had persecuted John his messenger and Obser. 2 forerunner: Teaching us, that God will be avenged of those that oppress and persecute his Ministers; but this was not the cause neither of Christ's departure, and therefore I leave it.  
Answ. 3 Thirdly, Christ did this, as he was a Man; flying from that imminent danger, wherein he Obser. 3, was, teaching us that it is lawful for us to fly persecution, or any danger that hangs over our heads: observing these cautions.  
First, if our calling will suffer it; here it is more lawful for people to fly from those cities, that are infected with the plague, then for Ministers: because the calling of the one will rather permit it, than the calling of the other. Secondly, if our flight or departure may be without the offence of the weak: those that profess to have a sure trust and confidence, and affiance in the providence and protection of God, do often give a great scandal to those that are infirm, by their fearfulness and speedy departure, upon any conjecture, suspicion, or probability of danger. Thirdly, if our life (preserved by departure and flight) may bring more glory to God, and more benefit unto his Church; then our death, it is lawful to departed.  
Answ. 4 Fourthly, Beza denies that Christ fled, First, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies redijt; non discessit, he returned, not he departed. Secondly, because the place, he went unto was less safe than this from whence he departed; Galilee being under the jurisdiction of Herod Antipas, which judea was not. Wherefore he answers, that Christ returned into Galilee, that he might succeed unto john (who was now shut up in prison) in the Evangelicall office, and preaching of the Gospel.   
VERS. 13. And leaving Nazareth, Verse. 13 he came and dwelled in Capernaum, etc. 
Why doth Christ leave Nazareth? Quest. Answ. 1  
First, because it was less safe, say some: But this was not the reason of it, for first, when joseph was afraid to go into judea, he turned aside into Nazareth, Matth. 2.23. which was in Galilee, verse 22. yea secondly, Capernaum was the more famous place, and therefore the more dangerous. Answ. 2  
Secondly, Christ left Nazareth, because he was there unworthily handled: for first, his word was there contemned and despised: hence it is said, that he did not many mighty works there, because of their unbelief 
d Matth. 13.58. Mark 6.4.5. . Secondly, he had violence there offered unto him, for they risen up against him, and thrust him out of the city, and led him out unto the edge of of the hill, that they might cast him down headlong 
e Luke 4.29. .   
VERS. 14. That it might be fulfilled, Verse. 14 which was spoken by Esaias the Prophet, saying. 
§. 1.  impleretur, that it might be fulfilled:] Sect. 1 Christ left Nazareth, and came to Capernaum, Object. for another cause, than the accomplishing of this prophecy: to wit first, because john was cast into prison: and secondly, because the Nazarens were ungrateful unto him, in not believing either him or his doctrine; how then saith Saint Matthew, that he did this, That the saying of Isaias might be fulfilled?  
I answer, Answ. Christ did departed from Nazareth for the forenamed causes, but yet God doth direct this his departure unto a further end; to wit, that, which is mentioned here by the Evangelist, the accomplishing of the prediction: Observe. Teaching us, that those things which proceed from second causes, are ordained by the providence of God unto a higher end. joseph was sold wickedly, and maliciously by his brethren, but the Lord ordered it for good both to him and them 
a Gen. 45.5. . The rainbow proceeds from natural causes, but yet God hath ordained it as a sign, or a memorandum of his promises 
b Gen. 9.13. . Christ was slain by the Jews out of malice, and yet did no more than was preordained by God 
c Acts 3.18. ▪ For first in him we live, and move, and have our being 
d Acts 17 28. . Secondly, he is not an idle spectator (as some of the Philosophers in their idle speculations imagined) of the passages of the world, but his providence doth begin every motion or action. Yea thirdly, unto what end God at first intended any thing, unto that same end, he doth at last dispose of it.  
Sect. 2 §. 2. That it might be fulfilled, which was written by Isaias the Prophet saying.] How is this Prophecy fulfilled? Quest.  
Answ. I answer, in that those that sat in darkness, Esai 9.1. enjoy light, by the preaching of the Gospel of Christ. Esai. 9.2.   
Verse. 16 VERS. 16. The people which sat in darkness, saw a great light; and to them which sat in the region and shadow of death, light is sprung up. 
Sect. 1 §. 1. The people which sat in darkness:] Who were in darkness before Christ came? Quest. Answ.  
All the world, not some few of the Gentiles or Jew's only, but all men by nature without Christ, were under darkness and death. The truth of this answer will appear 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 be freed from this spiritual death, or made partakers of the life of grace, but only by Christ 
g Rom. 8.2.3. .  
Secondly, all men without Christ are in blindness and darkness: no man is borne learned, neither can we without Christ learn or understand any thing that is good: spiritual things are spiritually understood, and the natural man cannot aright conceive them, or take them up 
h 1 Cor. 2.14. , by reason of his natural and innate blindness.  
Thirdly, this blindness and ignorance shows itself in the Gentiles two several ways, viz.  
First, in their Idols, which they honoured 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 blindness, that they made a God of the devil: the things (saith Saint Paul) which the Gentiles sacrifice, they sacrifice to devils, not to God 
l 1 Cor. 10.20. . Secondly, the blindness of the Gentiles shows itself in their horrid worship or service of their Gods: for first they had a Barbarous worship, as appears in their Bacchanalia, which were celebrated with drunkenness, brawls, madness, and the like.  
Secondly, they had a filthy, obscene, and unclean worship, which was celebrated with fornication and adultery: thus Priapus was worshipped: and thus amongst some of them, the Bride must be deflowered by the Priest, before she was given unto her husband.  
Thirdly, they had a cruel worship, which was celebrated by murder; their sacrifices being of humane flesh, thus the Goths sacrificed often men to their Idols: and the Carthaginians to Saturn.  
Fourthly, this blindness and ignorance shows itself in the Jews, who first offered up their children to devils. Read 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 calf. Ex. 32. & 2 King. 17.29. and Deut. 32.17. and 2 Chron. 11.15. And thus we see, how the whole world lies in wickedness without Christ 
m 1 joh. 5.19. , and therefore he came to deliver us from this ignorant and wicked world 
n Gal. 1.4 .  
§. 2. That sat in darkness.] To sit, signifies Sect. 2 three things; first, to delay, or procrastinate: 
Exposit.  Thus the people of Israel say, why do we sit still 
b jer. 8.14. . that is, why do we defer any longer.  
Secondly, to love: thus David pronounceth him an happy man, that sits not in the seat of the scornful, that is, loves not their society 
c Psal. ●. 1. .  
Thirdly, it signifies to endure patiently, and contentedly; Sat thou silent, and get thee into darkness, oh daughter of the Chaldeans: that is, be quietly contented with thy portion of affliction 
d Esa 47.5. . The meaning of this verse than is; The Gentiles did love their ignorance, and most patiently did brook 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 he was the only light promised unto the world from eternity: or the remedy against the darkness of the world is in Christ alone.  
How doth it appear 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 lamp oh Lord (said David) and the Lordwill lighten my darkness 
e 2 Sam. 22.29. , so again, unto the upright there ariseth light in darkness 
f Psal. 112.4. , that is from the Lord; and therefore Saint john saith, God is light 
g 1 john 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 again, the Sun of righteousness shall arise 
i Malach. 4.2. , to give light to them that sit in darkness, 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 joh. 1.4. , yea the true promised light, which lighteneth every man that cometh into the world 
m joh. 1.9.  And lest the world should be ignorant of him, doth openly himself profess, that he is the light of the world 
n joh. 8.12. , which is come for this cause into the world, that they that believe in him, should not abide in darkness any longer 
o joh. 12.46. , he being the only light of the world, so long as he was in the world 
p joh. 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 do we gain 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 only light; and this is the light, we enjoy by Christ: for he is the way, the truth and the life 
q john 14 6. , he was made unto us, wisdom, righteousness, sanctification, and redemption 
r 1 Cor. 1.30. ; yea all the promises of the Gospel are yea and Amen unto us in jesus Christ 
s 2 Cor. 1.20. .  
Answ. 2 Secondly, by this Light (Christ) we gain four things, First, illumination of the understanding. Secondly, direction of life. Thirdly, peace & comfort of conscience. Fourthly, life eternal.  
First, this light (Christ) doth enlighten our understandings, and increase our knowledge.  
Quest. 4 How doth Christ teach us, inform us, or illuminate our understandings?  
Answ. 1 First, by his coming into the world: God, who in divers manners taught his people in times past, hath in these last days taught us by his Son 
a Heb. 1.1.2. , which is the light that shineth in darkness, the dawning of the day, yea the Daystar that ariseth in our hearts 
b 2 Pet. 1.19. .  
Answ. 2 Secondly, Christ doth teach and instruct us in knowledge by the Ministry of his word: the Angel doth not teach Cornelius, Acts 10. nor Christ Paul, Acts 9 but the Angel sends Cornelius unto Peter, to be taught by him: and Christ directs Paul unto Ananias to be 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 for the Direction of our life: and that in these four regards: First, it shows us our errors: All things that are reproved, are made manifest by the light, and whatsoever doth make manifest, is light 
e Ephes, 5.13. . This light is regula sui & obliqui, the rule of truth and falsehood: in the night we err, and miss our way, but the day light shows us our errors: and therefore wicked men hate the light: they therefore that know not themselves to be sinners, and sinful creatures, are not enlightened with this light; for it shows our sins and errors unto us.  
Secondly, this light doth enlighten the air, or dispose the means of knowledge, both external and internal; that is, thereby we are enabled to reap benefit by the means, to obey those things which we know; God, by Christ, giving unto us both the will and the deed 
f Phil. 2.13. . And therefore those that receive no benefit at all by the Ministry of the Word, neither obey God, are not Christ's.  
Thirdly, this light expelles darkness: as a candle doth presently enlighten the most dark room: & therefore those that yet remain in the shadow of death, partake not Christ: those that bring forth no other fruit than the works of darkness, and sin, do not as yet enjoy this light.  
Fourthly, this light directs our steps in the ways of God, unto that which is good: he is our Way, Light and Life 
g joh. 1.4. , Ambulare vis? Ego via. Falli non vis? Ego veritas. M●ri non vis? Ego vita 
h Aug. s. joh. 14.6. . Wouldst thou walk? I am (saith Christ) the way. Wouldst thou not be deceived in thy walking? I am the truth. Wouldst thou not die? I am the life. Thus Christ is our chiefest light, without which we err, and by whom we may know how to moderate and direct our lives, according to the will of God: And therefore those that desire to obey God aright, let them hear Christ, let them come unto the light, and let them learn the word: other teachers may lead us aside, but the word is a certain guide, and they do well, that attend thereunto 
i 2 Pet. 1.20. .  
Thirdly, this light and bright Sun clears the heavens, and comforts the conscience: the Sun comforts all creatures in a manner; and Christ is comfortable unto all his children: the message of the rising of this bright morning Star, was news of great joy 
k Luke 2.10. . When Christ comes unto Zacheus, he rejoiceth 
l Luke 19.6. ; when this light shined in Samaria, there was great joy in that City 
m Acts 8.8 , when the Eunuch was made partaker of Christ, he goes home rejoicing 
n Acts 8.39. : When the Keeper of the prison was converted unto Christ, he rejoiced exceedingly 
o Acts 16.34. .  
Do all rejoice, that are made partakers of Quest. 5 Christ?  
They do, Answ. except only those that are as yet infirm, and weak; that is, First, those that are not as yet sure of it: Children have life long before they are apprehensive of it, and the babes of Christ are made partakers of him, before they certainly know it.  
Secondly, those that have weak eyes, do not rejoice in the light of the Sun; so those whose affections are yet captivated with the love of sin (john 3.19.) or the love of the world, (1. john, 2.15.) do not rejoice in this light: And therefore those who think they enjoy Christ, and yet do not rejoice in the fruition of him, must know, that the reason is, because either they love some sin, or the world too much.  
Fourthly, this light is profitable for us unto eternal life: this is the end of all. The Sun renews the earth after winter is past: so after the winter of this life, this light will renew our days, by making us partakers of life everlasting: And therefore whosoever are destitute of light, are destitute of life: whosoever are without Christ, are without salvation.  
Who are without Christ? Quest. 6  
First, Heathens, and Infidels, who are Answ. 1 extra Ecclesiam, both out of the visible and invisible Church.  
Secondly, Heretics, who hold tenets that Answ. 2 overthrow fundamental truths.  
Thirdly, ignorant persons, who neither Answ. 3 know the doctrine of faith, repentance, or obedience.  
Fourthly, profane and wicked persons, who Answ. 4 either obey not at all, or not with a true, and sincere heart: who either know their masters will, and do it not; or may know their masters will, but will not.  
The reader (perhaps) will think it necessary, that I should have shown the means how this light may be obtained; which I had indeed set down; but that it follows more naturally in another place, and therefore now I omit it in this.   
VERS. 17. 
Verse. 17  From that time jesus began to preach, and to say, Repent, for the Kingdom of Heaven is at hand. 
§. 1. From that time.] That is, after that john was cast into prison. Hence two questions are made. Sect. 1  
Quest. 1 First, why did not Christ begin sooner than thus, to preach?  
Answ. 1 First, some 
a Aretius.  say, because God would have it so, and we are not to inquire after any other reason.  
Answ. 2 Secondly, some 
b Hierom. sup.  answer, this Christ did in regard of his doctrine, because the Gospel was to be preached, and published after the Law. Now john preached the Law, and therefore Christ preacheth not, so long as john continues preaching; but when he is cast into prison, and debarred from preaching, than Christ begins. But I rather think, that john preached the Gospel (though not perfectly) than the Law; because our Saviour saith of him, that he was the least in the kingdom of heaven 
c Matth. 11 11. , that is, in the Church of Christ, in the New Testament: and therefore if he belonged to the Church of the Gospel, it is most likely that he preached the Gospel, although not so clearly, as now it is taught; because Christ had not as then finished the work of our redemption.  
Answ. 3 Thirdly, this was done in respect of john Baptist, lest otherwise he should have been thought rather Christ's companion, than his forerunner, if they had preached both together 
d Chrysos. sup. , yea, hence it was, that John, while he had liberty, only preached, and baptised, but wrought no miracles 
e joh. 10.48. , because he would not be thought to be equal unto Christ, but only one that made way for him.  
Answ. 4 Fourthly, this was done in respect of Christ, lest that his preaching should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any witness 
f Chrysos. sup. , as the Jews falsely said to him, Thou bearest witness of thyself, therefore thy testimony is nothing 
g joh. 8.13. , that is, thy testimony is of small worth, if it be confirmed only by thy own mouth. But this calumniation Christ proves false: Ye sent (saith he) unto john, and he bare witness of me 
h joh. 5.33. : yea john plainly avers this, Ye yourselves bear me witness, that I said, I am not the CHRIST, but that I am sent before him 
i joh. 3.28 .  
Answ. 5 Fiftly, this was done in regard of the common people, and that in a double respect, to wit,  
First lest the people should have been separated and sundered, some running after the one, some after the other, if they had both preached together.  
Secondly, lest they should have been excused, in saying, they knew not whom to follow; the one being after one manner, the other after another: that is, Christ more familiar, and john more austere, as our Saviour saith of himself, and john.  
Quest. 2 Secondly, why did Christ now preach, when john was in prison?  
Answ. 1 First, lest the preaching of Saint john should not be confirmed. Thus Gualther sup.  
Answ. 2 Secondly, Christ begins to preach the Gospel when john was hindered, lest that the preaching thereof should cease ⁱ, 
k Gualt. s.  and this was the principal cause.  
Thirdly, Christ did this to teach us, that no Answ. 3 power or policy of man, or Devil, Observe. can hinder the preaching of the word of God. Certainly, the Devil did excite and provoke Herod against john Baptist, that he might be hindered from preaching, but he cannot prevail: for john being exstinct, behold, God stirs up another, and from that time Jesus began to preach. The Pharisees forbidden the Apostles to preach, Acts 4.21. and put them in prison for preaching, Act. 5.18. but yet they cannot stop their mouths. In the Judaical Church, they slay the Prophets, but still God doth raise up others. In the Primitive Church, sanguis martyrum, semen Ecclesia, the persecution of the Christians, did spread the religion of Christ, more than otherwise it is likely would have been. The hand of man is too weak to hold God's hand, or hinder his work, and therefore so long as this world continues, God will have a Church upon earth, & in some place or other, some or other to preach his word.  
§. 2. Saying, Repent.] The Papists 
l Bellar. de paenit. l. 2. ca 2. Object.  affirm, Sect. 2 that Contrition, which is joined with an inward terror of the mind, and proceedeth from the sight and consideration of our sins, doth not appertain to the Law, but to the Gospel. They argue thus, Christ preached Repentance, to the which Contrition doth belong (Repent, for the Kingdom of God is at hand in this verse) but Christ was a Minister of the Gospel, not of the Law, and therefore Contrition belongeth to the Gospel, not to the Law.  
First, Repentance hath part from the Law, Answ. 1 part from the Gospel: from the Law it hath the sight of sin, and terror of the mind for the same; from the Gospel it hath hope and comfort, springing from faith in Christ: wherefore this reason showeth not, that Repentance in every part thereof is of the Gospel.  
Secondly, though the Law and Gospel are Answ. 2 in nature and property distinguished, yet they may be joined in use: So Moses the Minister of the Law, may preach Christ, and Christ the Minister of the Gospel doth also establish the Law, and by the terrors of the Law, call men to the knowledge of their sin, where Repentance beginneth.   
VERS. 18. 
Verse. 18  And jesus walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a not into the sea (for they were fishers.) 
§. 1. And jesus walking by the sea of Galilee.] Sect. 1 We see the Apostles are not called by Man, but by Christ: Obser. Teaching us that the vocation of the Ministry is the ordinance of God: For First, he hath given them a calling, he gave (saith the Apostle) some Apostles, some Prophets, some Evangelists, some Pastors, and Teachers, for the work of the Ministry 
a Ephes. 4.11.12. , and hath given unto the Ministers the Ministry, and word of reconciliation 
b 2 Cor. 5.18.19. . Secondly, he hath given unto them spiritual weapons, which are mighty, through God, to pull down strong holds 
c 2 Cor. 10 4. . Thirdly, he hath given them power, making them able Ministers of the New Testament, not of the Letter, but of the Spiritc. 
d 2 Cor. 3 6.  And therefore they that despise them (as Ministers) despise not men, but Christ.  
Quest. Who despise the vocation of Ministers?  
Answ. 1 First, the Anabaptists contemn this ordinance, Object. 1 objecting, that Faith is the gift of God, Ephes. 2.8. and it is he, that reveals divine truths unto men, Matth. 16, 17. Flesh and blood hath not revealed this unto thee (saith Christ, that I am the true Messiah) but the will of my Father, which is in heaven: yea, none can come unto God, by any means, except the Son bring him. john 6.44.  
Answ. 1 First, by this reason we should neither give fodder to the cattles, nor tillage and culture to the ground; because we cannot cause our corn to grow, or our ground to bring forth, or our cattles to thrive, or live, by what we give them, but it is the blessing, and blessed providence of God, that doth all this.  
Answ. 2 Secondly, we grant, that neither he that planteth, nor he that watereth, is any thing, 1 Corinth. 3.7.  
Answ. 3 Thirdly, yet the means must be used, which God hath apppointed, and which ordinarily he works grace by; & that is the preaching of the word, by those who are lawfully called unto that function: for Faith comes by hearing, Rom. 10.17. Yea, he gives men faith and power to believe by the preaching of the Apostles 
e joh. 17.20. ; I pray not (saith Christ) for these alone, but for them also which shall believe on me through their word. And therefore the vocation of the Ministers is not to be contemned.  
Answ. 2 Secondly, the Separatists are despisers of this Object. 2 Ordinance of the Ministry; objecting, that our Church is impure, our societies polluted, and that our truths are mixed with errors.  
Answ. There are two Churches, to wit, the one 

Dead, in the eye of the world, in which notwithstanding, are some alive in the eye of the Lord: thus there were seven thousand in Israel 
f 1 King. 19.18. , though Elias saw none: and in Sardis there were a few names of those that were pure 
g Rev. 3.4 .  
Living, in the which some are dead notwithstanding: thus it was with the Church of Ephesus, Revelat. 2.4. and with Pergamus, Revelat. 2.14. and of Thyatira, Revelat. 2.19.20. Yea, even in the Church of the Corinthians, & the Galatians, when they were most pure, there was corruptions among them: and therefore it is unwarrantable to forsake our Church for the spots and corruptions of some.    
Answ. 3 Thirdly, profane persons are contemners of this Ordinance of the Ministry, either by disgracing it publicly, or deriding it privately: but these must know, that they do not deride men, but God.  
Sect. 2 §. 2. By the Sea of Galilee.] This sea was the lake of Gennesareth, Luke 5.1. near unto Capernaum, where Christ first began to preach: and therefore it appears to have been in the beginning of his preaching, and yet some are gained: Teaching us, that the preaching of the Observe. 1 word is never barren or unfruitful; but converts some wheresoever it comes.  
How comes it to pass, Quest. that the word of God never returns in vain?  
First, because the Gospel is a seed, and always Answ. 1 some falls in good ground, Matth. 13.5. It is a two edged sword, (Hebr. 4.12.) and therefore wounds some, wheresoever it is sent.  
Secondly, the principal reason of this is, because Answ. 2 God doth order and dispose the journeys of his servants, and directs their preaching; and that two several ways, viz.  
First, by hindering them from going to some places; thus God hindered Saint Paul from going to Rome 
h Rom. 1.13. and 15.22. , and he was hindered also from going to Thessalonica 
i 2 Thess. 1.18. ; yea directly forbidden by the holy Ghost, to go either to Asia, or unto Bythinia 
k Acts 16.6.7. .  
Secondly, Sometimes Ministers are called by God, from one place unto another; thus Saint Paul was called from Troas to Macedonia 
l Acts 16.8.9. . And hence it comes to pass, that whithersoever God sends his word, there he doth call some by it; which may serve for the comfort and encouragement of the Ministers, to continue faithful and painful in their vocation, because so long as they continue and abide, they may hope, God hath some there to convert and turn unto him.  
But some Ministers will object, Object. their people are stubborn, rebellious, refractory, and do not fear, neither care to hear, neither will obey, and therefore they may as well not preach at all, as to the walls, or to no purpose.  
First, be people never so wicked, yet Ministers Answ. 1 must preach for their own sakes, because thus they shall save their own souls: If thou warn the wicked of his way, to turn from it: if he do not turn from his way, he shall die in his iniquity, but thou hast delivered thy soul 
a Ezech. 33.9. .  
Secondly, Ministers must preach, though Answ. 2 people will not obey; and that for the people's sake: That they may know that there hath been a Prophet among them 
b Ezech. 2.5. .  
Thirdly, they must not forbear to be instant Answ. 3 in their calling, because God hath his, wheresoever the Gospel is, to be called and united unto Christ in his due time; and therefore Ministers must let nothing be wanting in them, but do their endeavour, & then leave the success unto God, waiting his appointed time, for a blessing upon their labours.  
§. 3. He saw two brethren.] And afterwards Sect. 3 he met with the sons of Zebedee.  
Why is mention made here of their affinity, Quest. 1 and kindred, that they were brethren?  
First, to teach us that the Ministry is a kind Answ. 1 of Fraternity, and therefore all Ministers should be one, first, in opinion, at least in fundamental and necessary truths. Secondly, in mutual love one of another. Thirdly, in care over and for their flocks. Fourthly, in the work of preaching the message of the Lord.  
Secondly, to teach us, that Christ loves this Answ. 2 brotherly concord and agreement.  
Quest. 2 Why doth Christ thus love and delight to see brethren to dwell together in amity?  
Answ. 1 First, because it is a good thing, whatsoever is good Christ loves, but for brethren to dwell together in unity is good 
c Psa. 133.1. , therefore Christ loves it.  
Answ. 2 Secondly, because God commands it: whatsoever God commands, Christ loves, but God commands this concord and brotherly amity, therefore Christ loves it. Love comes from God. 1 joh. 4.7. and is both the new and old commandment. 1 joh. 2.7. yea it is the fulfilling of the commandments. Rom. 13.9.  
Answ. 3 Thirdly, because Christ himself hath commanded it. Whatsoever Christ doth command, he loves and delights to have obeyed, but Christ commands, that we should love one another, as brethren, therefore he rejoiceth when we do so, this is my commandment (saith Christ) that ye love one another 
d joh. 15.12. .  
Answ. 4 Fourthly, because we are brethren, that is, first, brethren among ourselves, members of the same body. Rom. 12.5. and 1 Cor. 12.12. Secondly, we are the brethren of Christ (Mat. 12.38. and Heb. 2.17.) and therefore Christ loves to see us live as brethren.  
Answ. 5 Fiftly, because this is the practice of the Church of Christ, the members of the Church, and professors of Christ, did live in unity, love, and concord, as one man, as we see by these Scriptures, Acts 1.14. and 2.44.46. and 4.32. they had their Agapae, or love feasts, Judas. 12. vers. they had their kiss of love. 1 Pet. 5.14. yea a holy kiss, as we see. Rom. 16.16. and 1 Cor. 16.20. and 2 Cor. 13.12. and 1 Thes. 5.26. All which show their mutual and reciprocal love, and endeared affection one towards another; which our Saviour loves to have us imitate.  
Answ. 6 Sixtly, because it is an argument that we are the Disciples of Christ, translated from death unto life, in whom God dwells, and purified by the Spirit of God. That which testifieth and approveth us to be the Disciples of Christ, purged by the Spirit, translated from death, and the Temples wherein God dwells, is pleasing and delightful unto Christ; but to love the brethren with a pure heart fervently, doth argue us to be the Disciples of Christ (john 13.35.) translated from death unto life (1 joh. 3.14.) purified by the holy Spirit of God (1 Pet. 1.22.) in whom God himself dwells and resides (1 Joh. 4.12.) therefore it is grateful and delightful unto God.   
Verse. 19 VERS. 19 And he saith unto them, follow me; and I will make you fishers of men. 
Quest. 1 What is the meaning of this phrase, Fishers of men?  
Answ. 1 First, sometimes the phrase is taken, in mala● partem, in the worst sense: thus the Lord threatens his people for their Idolatry: Behold, I will send for many fishers, and they shall fish them 
f jerem. 16.16. .  
Answ. 2 Secondly, some times the phrase is taken in meliorem partem, in a good sense, thus the Lord showing unto the Prophet 
g Ezech. 47.10. , the vision of the holy waters saith, And it shall come to pass that the fishers shall stand upon it.  
Thirdly, the sense of the phrase here used, is, Answ. 3 by an Allegory of fishing to show forth the nature of the Ministry: In the allusion there are four things observable. First, the Sea, that is, the World. Secondly, Fishes, that is, Men, not only rich men, but all men. Thirdly, the Net is the Gospel, the kingdom of heaven (that is the Gospel) is like unto a Net, saith our Saviour, and therefore they are wicked fishers, who leaving this net, fish with other poisoned hooks; that is preach their own inventions, errors, heresies, schisms, and the like. Fourthly, the Fishers are the Ministers.  
Why doth Christ speak unto these two Apostles Quest. 2 in an Allegory, they being unlearned: was it, because he would not have them converted, as it is said else where, He taught the people in Parables, because they seeing see not, and hearing they hear not, neither do they understand 
a Matth. 13.13. ?  
First, Christ did not use a figurative speech Answ. 2 unto these two brethren, for this end, but because they being fishers, knew and understood best of all the Art of fishing; and therefore our Saviour teacheth unto them spiritual things by a natural and familiar similitude, which they were well acquainted withal.  
Secondly, our Saviour useth this allegory, Observe. to Answ. 2 teach us that the practice of Ministers using metaphors, or allegories, or similitudes, which the people understand is not to be disproved. As for example, first, sometimes we use the similitude of Fishers, that there are two Fishers, the first is Satan, whose baits is pleasure, and whose hook and net is death, the second is the Apostles and Ministers of Christ, who labour to win us unto him. Secondly, sometimes we use the similitude of Husbandmen; that we are all barren by nature, until the word be sown in our hearts; that the earth must be tilled, the fallow ground broken up, the weeds and stones cast out, the field carefully watched, least tares increase, and overspread the corn. Thirdly, sometimes we use Domestic examples, as the garden is to be hedged, digged, and attended, otherwise the herbs will not prosper: Satan is a thief, and therefore we must be very watchful, and keep the door of our hearts fast locked and bolted against him, that we are but wild Olive trees, until we are engrafted into the true Olive Jesus Christ. Fourthly, sometimes we allude unto Schoolmasters; that people, (like scholars) stand in need daily to be taught, and therefore they must not be truants, neglecting knowledge, and trifling away their precious time. Fiftly, sometimes we use the resemblance of Shepherds; that we are wand'ring sheep, & therefore we must be reduced unto the pleasant pastures again, by the Shepherd of our soul. Now whereunto serve all these: Certainly that all the people by these similitudes may the better understand the divine truths delivered; which was the cause, why our Saviour useth this allegory of Fishers in this verse.  
Quest. 3 We have heard why our Saviour useth an allegorical speech unto Simon and Andrew: It may now further be demanded, why he useth this allegory (of Fishing) unto them?  
Because, this allusion doth most aptly denote unto us the office of Ministers: to wit, the Fishing and gaining of souls unto God. Malac. 4.6. Answer. particularly observe.  
That in fishing we must consider both the 

Fish themselves, who 

First would not be catched or taken: but swim away from the Net: so natural and carnal men would not be won by the word of God; would not be taken captive by the Net of the Gospel.  
Secondly, they are not taken by the hook, except they by't, Ob jerusalem how gladly would I have gathered thee together, as a hen gathereth her chickings under her wings, but ye would not 
b Matth. 23.37. .    
Fishers, and that both in respect of the 

1. Knowledge, Fishers must know all shelves, and rocks, and shallows, the ebbing and flowing of the sea: so Ministers must know how to direct in prosperity and adversity; how to steer aright course through the vices and heresies of the world: they must know the evils and remedies, that they may both save themselves, and those that hear them, and sail by their direction.  
2. Diligence and care required in them: wherein observe three things; First, fishermans must observe the heavens, and the nature of the fishes: thus the Apostle saith, to the weak I became as weak, that I might gain the weak: I am made all things to all men that I might by all means save some 
a 1 Cor. 9.19.20, 21, 22. .      
Secondly, they must endure cold and danger: Fishers must put to sea in winter as well as Summer, exposing themselves to dangerous storms which frequently assail them in their calling: Thus the Apostles suffered hunger and thirst, and nakedness, and cold, and buffeting, and persecuting 
b 1 Cor. 4.11. and 2 Cor. 6.8 .  
Thirdly, Fishers work continually, night and day, we have laboured all night (saith the Apostles) but have catched nothing 
c Luke 5.5. .  
Fishes are not taken except they by't and eat the bait: and therefore First, recusants that will not come unto the word of God, can gain nothing by it; Secondly, those amongst us, that like Martha are troubled about many things, preferring the cares of the world, before the cates of the word cannot be won by it. Thirdly, those that are present at the preaching of the word, but not attentive unto the word preached, reap no benefit by it, because they learn it not. Fourthly those that attend to the hearing of the word, but cannot intent the practice of the word, are not catched by it. Fishes are not taken by looking upon the bait, but by the eating thereof: so it is not speculation but practice, not knowledge, but active obedience that benefits our souls.  
Fishers had need know both shelves and shallow places: and therefore those that are ignorant of the nature of sin, and grace; or that know not the evils and remedies of the disease and the cure, should not intrude themselves into this function, for they are unfit fishers of men.  
Fishers observe the seasons, and the nature of the fishes for which they labour; so Ministers must first observe the heavens, the blasts of the Spirit, the zeal of the hearts, that is, the occasions offered unto us by the Lord of preaching the word: as Saint Paul saith, I came to Troas to preach Christ's Gospel, and a door was opened unto me of the Lord 
g 2 Cor, 2.12. , that is, the Lord gave me liberty, opportunity or occasion with benefit and profit to preach the Gospel of Christ.  
Secondly, we are made all things to all men, we must apply ourselves to all sorts of maladies, evils, diseases and sores: and that three manner of ways, viz. First, Opere, by preaching, and catechising, examining, conferring, disputing, that the people may be made perfect 
h 2 Tim. 3.16. and 4, 2. . Secondly, Objecto, by reprehending and reproving whatsoever is amiss, whether drunkenness, or adultery, or oppression, or blasphemy, or lying, or filthy speaking, or any sin whatsoever. Thirdly, Modo, sometimes reproving mildly, sometimes with fear, plucking them out of the fire 
i jude ver. 22.23. ; sometimes with a rod, sometimes with the Spirit of meekness, read 1 Cor. 4.21. and corner 1 Cor. 5.3.4. with 2 Cor. 2.7.8. and Gal. 3 1. with 4.12.19. and Nehem. 5 11. with verse 13. Neither must people think, that Ministers do this in hatred, to the party sinning, but that they might present them as chaste virgins unto the Lord.  
Fishers expose themselves to cold and danger in the discharging or executing of their callings; so do Ministers; and therefore people first should think Ministers worthy of honour and reverence: yea secondly, of maintenance: yea thirdly, and principally be careful that they lose not their labour, that they fish not all night and catch nothing: that they rise early and go late to bed, expose themselves to perils and dangers to no purpose, or benefit at all unto their people.  
Fisher's work night and day: so Ministers must preach diligently, because all the names given unto them signify labour and pains:  
Whether the Church of God be compared to a 

House: then we are the bvilders thereof, 1 Cor. 3.10. Or  
Family: then we are first, the Stewards to take care for the provision of all: 
a Cor. 4.1  Secondly, Schoolmasters, to teach the children of and in the family: Thirdly, Physicians, to cure the maladies of the sick in the house. Or  
Sheepfold, than we are the Shepherds. Or  
Field; then we are, First the husbandmen, or tilers thereof 
b 1 Cor. 3.9 . Secondly, the planters and waterers 
c 1 Cor. 3.6. . Thirdly, the workers in the vineyard 
d Mat. 9.38. . Or  
Sea: then we are, First the Pilots of the ship. Secondly, the Fishers in this Sea.    
And thus we see by this Allegory of fishing, Christ doth to the life point out the office and vocation of Ministers.  
Object. Against this it may be objected, the world is incredulous, stupid, dull, and wicked; therefore we shall gain none, we shall catch nothing.  
Answ. Thus the Apostles laboured all night, but caught nothing. Luke 5.5. but Christ commanding, and they obeying, they catch many. verse 6. and therefore our Saviour here saith, ego faciam, I will make you fishers of men: Obser. Teaching us hereby, that Christ will water and prosper the labours and endeavours of the Ministers: I will (saith he) be with you 
f Matth. 28.20. , and I will not forsake you 
g john 14 18. , but will give an increase unto your pains 
h 1 Cor. 3 6. .  
How doth Christ give a blessing to the labours of his servants the Preachers?  
By the Holy Spirit, which works with the Quest. 4 word effectually in the hearts of the hearers. Answ.   
Verse. 21 VERS. 21. And going on from thence, he saw other two brethren, james the son of Zebedee, and john his brother, in a ship with zebedees their father, mending their nets: and he called them. 
Sect. 1 §. 1. He saw two brethren in a ship.] In the Allegorical sense of this verse, we may observe; That this world is like unto a Sea, Observe. and that in three regards; first, because in the sea, there is nothing but floods, tempests and storms, no safety but on shore: So in the sea of this present wicked world, there is no peace, no rest, no safety, but rather danger and distress. Secondly, in the sea, the greater fish devour and pray upon the less; so in this world, the rich oppress the poor, and the high the low. Thirdly, in the sea the Mariner is carried violently by the tempest, whether he should not: so in the world, by our headstrong and violent affections, we often are driven to the quicksands of destruction.  
§. 2. With Zebedee his Father:] Why was Sect. 2 their father with them?  
Chrysostome answers, Non ut adjuvaret eos, sed ut solarentur illum, not that he might help them, but that they might obey, and comfort him: And this their love, and care, and duty towards Quest. 1 their father is expressed here, by this our Evangelist for the imitation of children towards their parents. Answ. Obser.  
Why must children give obedience to their Quest. 2 parents?  
The first reason hereof is Temporal: children Answ. 1 are heirs of their father's estates: they labour for them: sic vos non vobis, parents take care and pains for their children, therefore there is great reason that children should obey, respect, and reverence their parents.  
The second reason is Natural, children have Answ. 2 from parents, their life, their light, their body, their meat and maintenance, their education and the like; and therefore they own all love, reverence and subjection unto them: yea they own themselves, and whatsoever is theirs.  
The third reason is Spiritual; and this is Answ. 3 twofold: First, because parents are the Image of God, the Lords substitutes and deputies. Secondly, because God commands children to obey their Parents, that is, both Father and Mother: Read Exod. 20.12. Levit. 19.3. and 23.22. Ephes. 6.1.2.  
What do children owe unto Parents? Quest. 3  
Four things, viz. First, Nutrimentum, Answ. sustenance, if fathers want it, and sons have it: Thus joseph took care to provide for his old Father, in the time of that long famine 
i Gen. 45.9.10. ; And therefore unnatural are those men, who being rich suffer their parents to want.  
Secondly, Amorem, love: children whether they or their parents be rich or poor, they must love, and tenderly endear their parents.  
Thirdly, Reverentiam, reverence and respect: Non vultu laedendi 
a Ambros. s. , children must not wound their parents with darts of discontented countenances: for Qui torvo visu, elatis oculis, meretur supplicium 
b Hierom. s. ; he that beholds his Parents with a proud look, or a stern and grim eye, deserves to be punished. Solomon, when a King, honours his Mother Bathsheba: and Hester, when a Queen, her Uncle Mardochee; who in stead of a Father had brought her up. Hest. 2.7.  
Fourthly, Obedientiam, obedience and duty: for this obedience, I. God commands. Colos. 3.20. II. God commends, where he finds it: as we see in the Rechabites. jerem. 35.18. and Prov. 15.20. III. the contrary hereunto God threatens. Deut. 21.20. and complains of. Ezech. 22.7. iv the obedient unto parents, God comforts. Prover. 13.1.  
Is the cause of disobedience towards Parents, Quest 4 always in the children?  
Certainly the fault may be in parents, Answ. and often is, And that either 

First, by education either 

By not educating them civilly, but rudely and unmannerly, as many do. Or  
By bringing them up unto drunkenness, gaming, sports, and the like. Or  
By pampering them too much, or by being too much indulgent over them, not crossing them in their wills or desires, nor correcting them for their faults. Or    
Secondly, by enriching themselves by wicked means, and so God in judgement giving them children, that shall prodigally scatter, what they impiously did gather: de malè quaesitis vix gaudet tertius haeres, evil gotten goods last not long; Fathers wickedly gather, and sons profusely spend, so that within a time, those goods are possessed and enjoyed by others.    
Now although Parents thus may be the occasion of their children's disobedience, yet this doth not excuse the undutifulness of the child, because their Fathers have not deserved it at their hands.  
Sect. 3 §. 3. Mending their nets:] Why did some mend Nets, and some fish?  
Quest. First, some (Chrysost. oper. imperf. s.) say, fortè it Answ. 1 may be, because the one were more industrious, the other more slothful: he dare not affirm this, no more will I, but barely leave it.  
Answ. 2 Secondly, some say, perhaps that Peter only fished, and john mended the Nets.  
Answ. 3 Thirdly, this plainly demonstrates unto us their poverty; they were enforced to mend their old nets, because they could not buy new (thus Chrysost verus. 
a Chrys. op. imp. sup.  sup.) to teach us, That God makes choice of the poor of this world 
b 1 Cor. 1.26. Obser. . And therefore those that are poor must not be dejected, as though they were less dear unto God: for first in Temporal things, they are more blessed, the little which the righteous man possesseth, being better than the riches of many wicked 
c Psal. 37.26. . And secondly, in Spiritual things they are nearer unto God; and therefore better is the poor, that walketh in his uprightness, than the perverse rich man 
d Pro. 28.6. : yea better is a poor and wise child, than an old and foolish King 
e Eccles. 4.13. . Wherefore poor men should not be discouraged nor dishartened, but remember that Christ for our sakes became poor 
f 2 Cor. 8.9. : and therefore none ought to think that they are less dear unto God, because they are not rich.   
VERS. 22. And they immediately left the ship, and their Father and followed him. Verse. 22 
Christ first calls, and then they follow, they enter not into the function of the Ministry, until they be called: Teaching us, Obser. that no calling (principally the Ecclesiastical vocation of the Ministry) should be undertaken, without a lawful and warrantable call thereunto from God.  
Why is no function to be undertaken without a calling? Quest.  
Because we can do nothing of ourselves, Answ. and therefore if we desire to be blessed, or to prosper in what we undergo, we had need have a warrant for it from God. For first, none are borne learned or skilful in any art or trade, and there is some skill required to the most inferior callings.  
Secondly, it is God that fits and prepares us, and that in inferior callings: he fits, and then calls Bezaleel, & Aholiah, for the cutting of stones, and the carving of timber, and engraving in gold and silver 
g Exod. 31.45. and 35.30.31. .  
Thirdly, hence we think those men to be called to the work of the Ministry, who are fitted for the discharging thereof, and enabled to divide the word aright.  
Some perhaps here will say, that this aptness unto, Object. or ability for the executing of the Ministerial function, doth not at all belong unto the time of our calling thereunto.  
To which we answer, that it doth altogether: for we have a double calling, the first is Internal, Answ. this is unknown and unperceived by itself, God not calling Ministers by name as Christ did here the Apostles, or suddenly inspiring them, and sending them then to preach, as he did the Prophets. The second calling is Externall, which is a certain fitness or ability thereunto, whether it be acquired by instruction, or study, or natural endowments, which are given by God, and are necessary to be had, before we undertak any calling: that is, we must be instructed, we must be taught, we must study, we must be made fit and able for the discharging of the calling, otherwise we are not called: for fitness and ability unto or for a calling is a negative rule of a calling; that is, they that are unfit for, and unable to discharge the work of a Minister, were never by God called unto the Ministry.   
VERS. 23. 
Verse. 23  And jesus went about all Galilee teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of diseases among the people. 
§. 1. And jesus went about all Galilee.] Why Sect. 1 is this history here added? Quest. 1  
For three causes, to wit, First for Christ's cause. Answ. 1 Secondly, for the Apostles cause. Thirdly, for our cause.  
First, this history is here inserted and expressed for Christ's own sake, that thereby he might show unto us, that he did not call Apostles, that himself might be idle; for notwithstanding this, he preacheth, and endeavoureth the salvation of our souls himself: Ministers can do nothing of themselves without Christ, and therefore he gives them a promise first of his own presence (behold I am present with you unto the end of the world 
h Matth. 28.20. .) And Secondly, of the presence of the Holy Ghost: I will send the comforter unto you, to lead you into all truth  
Answ. 2 Secondly, this History is here added, for the Apostles sake, to teach them, that they are not called unto wantonness, or feasting, or jollity, or ease; but to preach the Gospel, according to the present practice and example of their Master: Ministers being called to labour in their function, and not to be idle, Christ being no precedent therein unto them.  
Quest. 2 Wherein must we labour, or wherein doth a Minister's care and calling consist?  
Answ. Having amply elsewhere to handle this question, I resolve it therefore here briefly thus: A Ministers office is to attend unto all those that are under him; and to be careful of two things, viz. First, to know the lives and dispositions of all, who stand in need of counsel, who of comfort, who of reproof, who of instruction. And Secondly, to apply fit medicines to every malady, as for example. I. To the covetous, apply. 1 Tim. 6.8.9. That it is the root of all evil, yea, wounding and piercing deep the soul with many sorrows. II. To the libidinous apply, 1 Cor. 6.18. that the fornicator sins against his own body, III. To the prophaners of the Temple, and House of God, apply, 1 Cor. 3.17. if any pollute the Temple of God, him will God destroy, for the Temple of God is holy. iv To liars apply, Rev. 21.8. and 22.15. that out of heaven shall be shut all those, that love or tell lies. V In general to all sinners apply, 1 Cor. 6.9. and Ephes. 5.5.6. that no sinners shall inherit the kingdom of God, or of Christ.  
Answ. 3 Thirdly, this history was added for our sakes, that we might hence learn, Observe. that the preaching of the word of God is to be published and proclaimed through the whole world; carried successively from one Nation to another; that all mouths may be stopped, and all excuses taken away.  
Sect. 2 §. 2. Teaching in their Synagogues, and preaching. Quest.] How doth teaching and preaching differ?  
Answ. 1 Teaching signifies an instruction unto Moral Righteousness, and virtues, which are taught unto us by the Law and light of nature. Rom. 2.14.15. Preaching signifies the publishing of the righteousness of faith 
g Chrysos. imperf. .  
Object. What need was there for Christ, to teach them, what they know by the the light of Nature?  
Answ. 1 First, Christ did this for the manifestation, or clearing of some difficultyes, and obscurityes, that are in moral virtues, for so great is the corruption of our nature, that the knowledge of natural righteousness is much obscured in us.  
Secondly, Christ taught them, for the helping Answ. 2 of their memories, we being naturally so seduced and misled, and overcome by our pleasures, and delights, and profits, and the like; that the remembrance of natural righteousness, and moral virtues is almost wholly extinct in us.  
Thirdly, our Saviour did teach them, for the Answ. 3 exciting and stirring up of their hearts, and the inflaming of their affections, unto these moral virtues; because all should labour to abound in all virtues both theological and moral. And therefore from our Saviour's practice, we may learn, what is the work of preaching: Not only, First, to teach, and instruct in the truth; but also secondly, to excit, provoke, and persuade; and that in a threefold regard, to wit, First, in respect of the memory, because that is frail, and slippery, quickly losing that which is good; and therefore the memory is often to be rubbed up, and people frequently to be admonished with all gentle persuasions of their duties, both towards God and man 
h 2 Pet. 1.12.15. .  
Secondly, in respect of the affection, because therein are tares, and the foreskin of the flesh, yea a love unto, and a delight in every thing that is evil: Now preaching is a knife, to cut off this corrupt prepuce or foreskin, it is a weeding hook to root out these tares, yea a sword to subdue all rebellious lusts; and therefore it should frequently be performed with all meekness, and tenderness of spirit, by the mercy of God persuading men.  
Thirdly, in respect of the Impediments which from without hinder men from the practice of religion, which are many, and with the most prevail much; and therefore Ministers should be both careful and painful in reproving, admonishing, advising, persuading, and exciting men, to a , serious, sincere, and constant serving of God. Thus some (I say) show a difference between teaching, and preaching, referring teaching to moral virtues, or natural righteousness, and preaching to the righteousness of faith, and Evangelicall graces.  
Secondly, I rather think that these two Answ. 2 words, docens et praedicans, teaching, and preaching, are Synonyma, importing and signifying one and the same thing; Or at least are but thus to be distinguished; to teach, shows what he did in Galilee? To preach, signifies, how he taught, and what he taught: First, Quomoda, how he taught in Galilee; it was publicly: Secondly, quae, what he taught in Galilee, the Gospel and word of the New Testament.  
§. 3. In their Synagogues.] These Synagogues Sect. 3 were places of public meetings both amongst the 

Jews, and  
Samaritans.    
Why did Christ preach in the Synagogues? Quest. 1  
First, lest he should otherwise seem to contemn Answ. 1 and despise those holy places, which were consecrated, and dedicated unto the worship Observe. 1 and service of God, hereby teaching us, that the public worship of God in the Temple, is necessary, and not to be slighted or neglected.  
Quest. 2 God is every where present, and therefore what need we go to the Church to serve him at all; he sees our exercises, and hears our prayers at home; and therefore there seems to be no necessity of it to go to the Temple or visible house of God.  
Answ. 1 First, true it is, that God hears and sees the private duties, which we perform in our families, and the secret duties which in our private closerts are offered up unto him.  
Answ. 2 Secondly, yet this doth not excuse us from coming to Church, to serve God publicly with his congregation, as may appear by these particulars. viz.  
First, every religion of the world doth teach the worship of some power, yea and that publicly. All Heathens that worship any Gods, have solemn public places and days, separated and set apart for the worship of them; yea, all religions throughout the world, none excepted, have their public places for public worship; and therefore it were absurd for Christians to be without, or to neglect them. Secondly, the Church in all ages, places, and times, where and when the profession of religion was permitted, and not publicly persecuted, had their solemn places for public meetings: The Jews had the Temple and their Synagogues, which Christ here resorts unto to preach in; and which the Apostles also repair unto for the celebration of public worship, as we see in many places of the Acts.  
Again, they had their Synagogues in Antioch 
a Acts 13.15. , for this same purpose; yea, in every city there were some of these public places 
b Acts 15.21. , & therefore it is very unfitting for Christians to be destitute of them, or careless of the service of God in them.  
Thirdly, because Christ did not despise them, (whose action is our instruction and imitation) neither his Apostles after him; as we see in Capernaum, Christ and his Apostles being there on the Sabbath day, he enters (not ●nto a private house, but) into the Synagogue and preached 
c Mark. 1.21.  so also in his own country 
d Mar 6.1.2. , which he did not seldom, or some few times, but frequently, for as his custom was, he went into the Synagogue on the Sabbath day 
e Luke 4.16. , So Peter and john go up together to the temple to pray 
f Acts 3.1. . And therefore although we may & aught to pray at home, yet not upon the Lord's day, or in any other time of the celebration of the public ordinances, if we be able to come to Church.  
Quest. 3 What difference is there between prayers at home and at Church, that is public and private prayers, that we thus enforce this duty of assembling and conjoining ourselves unto the Congregation upon the Lord's day?  
They differ in three things; to wit, first, in power, Answ. strength, and efficacy; vis unita fertior; the more aid, the stronger force; those that pray at home, slighting the assemblies of the Saints are deprived of the help of their prayers, the joint cry of many quickly penetrates the heavens.  
Secondly, in the promise of being heard; where two or three are gathered together, there Christ hath promised to be present also 
g Mat. 18.20. , if in his name they be assembled; how much more graciously will he be then present, when many are gathered together, both upon his own day, & in his own house, for the celebration of his worship, and to pour forth prayers unto his Father in his own name and mediation.  
Thirdly, in the ordination of God, who by his Church hath appointed and ordained the Lords day for prayer, and reading, and preaching, and hearing, and meditating, and the like: and therefore faith is strong here, hoping assuredly that our prayers shall be heard. I. because God is merciful. II. because we pray in faith yea III. because we pray unto God upon that day, which is appointed for this and other holy duties, yea in that place which (by his providence) hath been set apart for his public worship and service: my house (saith our Saviour) shall be called a house of prayer. And therefore we must not neglect to join ourselves with the congregation of the Lord met together in his house, upon his day, for his worship, and service: And thus much for the first answer, or reason why our Saviour went into the Synagogue to preach.  
Secondly, Christ went into the Synagogue, Answ. 2 lest otherwise he should seem to have fled the light, or avoided the trial of what he taught, or to have been ashamed of his Doctrine, and those truths which in his sermons he uttered: Teaching Obser. 2 us hereby, that religion is openly to be professed, and held forth: thus Christ commands his Apostles, what I tell you in darkness, that speak you in light: and what ye hear in the ear, that preach ye upon the house top 
a Mat. 10.27. : yea our Saviour being examined by Cajaphas', answers, I spoke openly to the world, I ever taught in the Synagogue, and in the Temple, whether the jews always resort; and in secret have I said nothing 
b john 18.20. , And therefore both by our Saviour's precept, and practise, the word is not to be preached in corners, and unlawful conventicles, but publicly, in the temple, so long as the profession and preaching thereof is not persecuted: truth blusheth not, neither seeketh corners, but religion is truth, because Christ is truth 
c john 14.6. ; yea again, he feareth not man, that truly feareth God 
d john 12 42. , and therefore those that are called by God unto the work of the Ministry, must boldly preach the word of God, not fearing the frown or anger of any.  
What may we think of the meetings and secret Quest. 4 assemblies of the Anabaptists and Familists?  
They are neither to be liked, nor allowed of; Answer. for first, truth seeks no corners as they do, and therefore their desire of secrecy and privacy, doth argue falsehood and error in their opinions: nocte latent mendae, in the dark, gross faults are not perceived, and therefore those that do evil hate the light, lest their evil should be made manifest, whereas the truth refuseth not to be tried by the light.  
Secondly, their love of private assemblies, and contempt of public doth at the best ar●●● one of the worst vices, and first sins, that is pride; they hereby preferring their own tenets opinions, doctrines, assemblies, yea persons, before all others: And therefore these as both proud and erroneous we justly reject.  
Object. 1 The Fathers in time past had their private meetings and assemblies; yea sometimes in deserts, and in mountains, and in dens, and caves of the earth. Heb. 11.38. for which they are commended and rewarded by God, verse 39 and therefore this practice is not to be thus taxed, as proud and erroneous.  
Answ. 1 First, the reason is not alike, between them and these; for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruel persecution, when neither preachers nor professors escaped the fire; and therefore (like Elias that fled for his life) they were enforced to hid themselves, and privately to enjoy those comforts, and discharge those duties and exercises of religion, which they could not publicly be suffered to do: But the Anabaptists and Familists, may enjoy the reading and preaching of the word, and the benefits of Sacraments, and the assemblies of the Saints, and be made partakers of the prayers of the congregation; and will not.  
Object. 2 But the Fathers in the primitive and former times had their private meetings, when there was no persecution in those places wherein they lived; and therefore this practice is warranted by antiquity.  
Answ. 1 First, I might answer, that the Ancient practice is not our precedent in all things: but in this place I will not, because this custom of theirs is worthy of imitation.  
Answ. 2 Secondly, the Fathers in those first times and afterwards, did desire a double comfort and solace, viz. First, the unity of the hearts of the faithful, and members of the true Church, which they truly thought would soon be acquired and obtained by their mutual prayers, conversings, and private societies. Secondly, (which was the chief thing) they desired the worship and service of God, and delighted in those exercises of religion, whereby God was glorified and served; but they never neglected the public worship, or going to the public places of worship, when they might without danger of persecution, which these Separatists do; neither did they hid or palliate their religion, as these also do, who profess their religion only in corners and obscurity.  
Quest. 5 He taught in their Synagogues:] Why doth Christ teach and preach in a corrupt Synagogue? For as the Galileans were a mixed people, so their religion and worship was mixed, as was that of the Samaritans, as is largely declared 2 King. 17.32.34.41. where we read that they both worshipped God, as the Levites taught them; and served their Idols, as their own Priests taught them?  
Because the place was dedicated unto God, Answ. and set a part for the reading of the law; therefore Christ regards not, what is outwardly amiss, or their abuse of the place, but useth it well according to its true institution: Teaching us, that we must not abstain from good and religious Obser. 3, worship for some circumstances which are amiss: Christ and his Apostles never refused (that we read off) to go into any Synagogue to preach, though never so much abused by others: yea the Apostles preach in Solomon's porch 
a Acts 3.11 and 5.12. , yea preach and pray by a river's side. Acts 16.13.14. yea in Athens, Paul neither refuses to dispute in their Synagogues, nor in the market place, Acts 17.17. nor to preach upon Mars hit hill, verse 22. And that because the true zeal of the preaching of the word, and of the worship of God, will not be quenched or hindered by small impediments, no not by any that is not sinful or prohibited, either directly, or by a necessary consequent: Paul would rather have the word to be preached through strife and contention, than not at all. Phil. 1. yea rather than that should be letted, Timothy is willed to be circumcised. Quest. 6  
What shall we think of those, that give over the preaching of the word, & forsake their high callings, only for ceremonies, not only Anabaptists, and Separatists, but divers others? Answ.  
I answer fi●st, whatsoever is commanded by superiors which is evil and sin in itself, is not to be done; thou must die rather, for evil must not be done, that good may come of it 
b Rom. 3.8. . And therefore before thou give over thy calling, thou must consider, whether those things enjoined be sin or no? Secondly, if the things enjoined be not sin, but inconvenient, then distinguish between him that commands it and thyself: Judge not him, for that belongs unto God; but look unto thine own part, and give not over the care of thy flock, or thy preaching for a garment, or seeming inconvenience only, which is imposed upon thee by command. Thirdly, I judge no man but myself but let all those judge themselves, that for these outward laudable and ancient ●●ceremonies of our Church give over their callings, whether they want true zeal or not? or whether they more respect themselves, than they do the preaching of the word of God? remembering that Christ would preach in a Synagogue, which had been defiled by manifold superstitions, rather than not preach at all, that being the principal work for which he was sent, as it is ours who are his Messengers.  
§. 4. The Gospel of the Kingdom.] Why is Sect. 4 it called the Gospel of the Kingdom? Quest. 1  
In a double respect, viz. First, in respect of God. Secondly, in respect of us.  
First, it is called the Gospel of the Kingdom, in Answ. 1 respect of God, because we are exules, rebels, outlaws, and it is God only that of his infinite mercy and love calls us by the Gospel, unto his Kingdom, power, and Sovereignty: Teaching Observe. 1 us, that the end of preaching is to bring us unto the subjection and service of God: to draw the hearts of children to their Fathers 
c Malach. 4.6. ; we ought to be the Lords both by creation and election, and every way, both in body and soul; but by sin, and the malice of Satan, we are now none of Gods, neither have any part in him at all; but are wholly opposite unto him, both in hearts and lives, deprived of the glory of God 
a Rom. 3.24. , reprobate unto every good work, and polluted both in soul and body: wherefore our condition being thus desperately miserable in ourselves, the Lord in much mercy sends the Gospel unto us, his scope therein being, to reconcile us thereby unto himself.  
And therefore first, let us put off the works of darkness, and in our lives and conversations submit and subject ourselves unto the obedience of God, doing willingly and readily, that which he requires of us in the Gospel. And then secondly, we may be sure of remission and pardon of all our sins, of reconciliation unto our God in and through Christ, of protection and providence both spiritual and temporal; yea, of whatsoever is good here, and of eternal glory hereafter: for all these are promised by him that is faithful in his promises, to all those that truly obey the preaching of the Gospel of the kingdom.  
Answ. 2 Secondly, it is called the Gospel of the Kingdom, in respect of us, because it calleth us unto our Coronation, and to the enjoying of a Kingdom: not that every faithful person shall be made a King or Ruler over some one Nation or People: neither have a temporal Diadem set upon his head: But first, because the greatest things in this world are Kingdoms, therefore it is called, the Gospel of the kingdom; because it brings us unto that honour, pleasure, joy and felicity, which fare exceeds all temporal possessions, crowns, royalties, and Monarchies whatsoever. And secondly, because Kings are free, and subject unto none, therefore it is called the Gospel of the Kingdom, because thereby Obser. 2 we are made the free men of Jesus Christ, The holy Ghost by this phrase teaching us, that the joys of the faithful are greater, than all the joys that worldlings partake.  
Wherein doth the joy and felicity of the Quest. 2 children of God consist?  
In a full assurance, that they shall want nothing either spiritual or temporal, Answ. which may conduce unto the happiness of Soul and body, both in this life and the life to come. Or their happiness consists in a sure and certain confidence, that all those many and gracious promises, shall in the Lords apppointed time, be fulfilled, and made good unto them, which Christ hath made in the Gospel, both concerning temporal blessings, and spiritual graces, and eternal glory. More particularly,  
First, those that are obedient unto the Gospel, and word of God, have a promise of temporal blessings, to wit, that rather Lions shall hunger, and be destitute of a prey, than they want any good thing which they stand in need of 
a Psa. 34.10. , because they shall be like trees planted by the river's side, and whatsoever they do, it shall prosper 
b Psal. 1.3. and jerem. 17.7. ; yea, their seed shall be mighty upon earth: the generation of the upright shall be blessed; yea wealth and riches shall be in his house 
c Psal. 112 2.3. .  
Secondly, they have a promise of spiritual graces, to wit, first, protection against Satan, because although Satan be strong, yet Christ is stronger 
d Luk. 1● 22. , yea protection against sin, it shall not reign over them 
e Rom. ●. 14. , neither shall they sin unto death 
f 1 joh. 3.9. . Secondly, that they shall delight themselves in the works of holiness, in the ways of God, and in the exercises of Religion. Read to this purpose the whole 119. Psalm. Thirdly, they shall have peace of conscience 
g Phil. 4.7. . that being always quiet, excusing not accusing them: yea such a peace, that nothing can dismay them, or cause them to doubt, or fear, or to forsake their hold, that is, the Lord in whom they trust 
h job. 13.15. and Rom. 8.36 etc. .  
Thirdly, they have a promise of eternal glory, where first is life everlasting. Secondly, glorified bodies. Thirdly, absolute freedom. Fourthly, deliverance from all miseries, disasters, griefs whatsoever. Fiftly, the presence of God, the sight of whose face shall be our chiefest felicity; as follows in the next chapter. To sum up all, the child of God, I. Considers, who it is, that makes all these large promises in the Gospel, it is the Lord, who is faithful in his promises, they being all Yea and Amen unto the faithful in Christ Jesus; yea, it is the Lord, who is so true and certain in his word, that every word of his shall be accomplished, and heaven and earth shall rather pass away, than one jota, or tittle of his word shall fall to the ground unfulfilled. II. He considers, what God promises; A sufficiency in temporal things, security, safety, and joy in spiritual things; yea, unspeakable happiness in the kingdom of heaven, where his body shall neither be subject to death, nor corruption, nor captivity, nor sickness, nor misery, but shall live for ever, a glorified body, enjoying the fruition and sight of God in eternal bliss. Now the consideration of these two things, makes the child of God enjoy heaven upon earth, and a greater measure of comfort, than the possession of the whole world could afford unto him: the assurance of the accomplishment of these promises unto him, puts more gladness in his heart, than all the things and comforts of this life can in the heart of the worldling 
i Psal. 4.7. . And therefore aptly is the Gospel called the Gospel of the Kingdom, because it calls and invites us to greater joy, happiness, and glory, than the greatest Monarch enjoys.  
§. 5 Healing all manner of sicknesses, and all manner Sect. 5 of diseases.] Christ, we see, first teacheth them, and preacheth unto them, and then bestows corporal blessings upon them.  
Why doth our Saviour work miracles after Quest. 1 preaching?  
First, ob dignitatem, because of the excellency Answ. 1 of preaching; the word is preferred before miracles, as a more worthy thing, miracles being wrought for the praise and commendation of preaching.  
Secondly, ob utilitatem, because of the utility, Answ. 2 preaching is profitable without miracles; but miracles are altogether unprofitable unto us, until we be taught and instructed by the word, because they do not edify us any further, than only as they confirm the word unto us: thus the Apostles preach, and God confirms the word by them preached, with miracles and signs 
k Mark. 16.20. and Acts 4.16 .  
Answ. 3 Thirdly, ob instructionem, for our instruction, that we hence might learn, that temporal blessings are not to be expected, until we be instructed in the knowledge of spiritual graces: For the true order of mercy is, first to convert the soul, then to heal the body.  
Quest. 2 What is the Lords end in bestowing of temporal or corporal blessings?  
Answ. The end of God herein is threefold: First, Probare, to prove and try us: thus the Lord hedgeth about his vineyard, and pruneth it, to try if it will bring forth grapes 
l Esa 5.1.2 : thus he spares the tree one year longer, and digs about it, and dungs it, to see whether it will prove more fruitful, than it hath been heretofore 
m Luke 13 8. . And thus the Lord bestows temporal blessings, and corporal mercies upon us, to prove us, whether we will convert unto him, and serve him more faithfully, than formerly.  
Secondly, Damnare, to leave us without excuse, and for our greater judgement and condemnation: the Lord giveth the former and latter rain in his season unto us 
n jerem. 5.24. , and therefore great shall our punishment be, if we will not serve and obey him: we must render a reason at the last day, of our stewardship, and give account whether we have improved all his mercies and blessings, upon us bestowed, to his glory, and the benefit of our own souls.  
Thirdly, Coronare, to crown our obedience: God persuades us to fear, love, and serve him, and bids us try him, if he will not bless us 
o Malach. 3.13. , and therefore when we are obedient unto his call, he makes good his blessed promises unto us: If my people would (saith the Lord) have harkened unto me, and walked in my ways, I would thus have crowned & rewarded their obedience, I would have subdued their enemies, and avenged them upon their adversaries; I would have fed them with the finest of the wheat, and with honey out of the Rock have satisfied them 
p Psal. 81.13.15.16. . Thus we see the first end is uncertain, the second end is desperate, and it is only the third, that is sweet and comfortable, because it depends upon the promises of God. Read these places, Exod. 23.25. Levit. 26.3. Deut. 7.13. and 11.26. and 15.5. Prov. 10.6. Lam. 3.25. In all which places God promiseth to bless even with temporal blessings, those that serve him in singleness of heart: which promises he performeth: first for his truth's sake, because the word is gone out of his mouth, therefore he will make good what he hath said. Secondly, for his children's sake, in love unto them; he delights in them that delight in him, and his service; and therefore willingly performs with them the oath which he hath sworn. Thirdly, for the sake of others, that all may know, that God loves the righteous, that there is a reward for the righteous; 
Esai. 61.9.  and that what blessings God gives unto them, he gives in love; that by the experimental knowledge hereof, men may be alured to serve the Lord.  
Healing all manner of sicknesses, and all manner of diseases.] Why doth Christ rather these miracles Quest. 3 than others: he could, and might have wrought greater than these; he could have turned a Rod into a Serpent, or stones into bread, or have come down from the Cross, or have done things greater than these? Why doth he only these, to heal and cure corporal infirmities?  
Christ could indeed have wrought greater miracles, because all things were possible and facile unto him, Answ. but he chooseth rather to heal and cure, & feed, and do good, and that upon a threefold ground, viz. First, that he might show himself merciful. Secondly, that he might show, that temporal blessings come from him. Thirdly, that in a type he might show, that he only cures the maladies and diseases of the soul.  
First of all, Christ chooseth to heal and cure, and do good, rather than other miracles, that he might show himself to be a Minister of mercy, full of tender compassion. Omne tulit punctum, qui miscuit utile dulci: he teacheth profitable things for the soul, he works pleasing things unto the body; and all for this end principally, that he might gain and win them to embrace the Gospel: Teaching us, Observe. that God gives temporal blessings unto us, that he may the sooner draw us to spiritual graces: Hence he makes large and gracious promises unto us, of temporal things, if we will but render spiritual obedience unto him. Read Levit. 26. from vers. 1. to 15. and Deut. 28. from vers. 1. to 14. and Mark. 10.30. God doth not endue us with temporal blessings, that he might make us happy in this life (for then he would not afflict his children) but to try us, and if they lead us unto repentance, than they are truly good unto us, otherwise not. And therefore those that abuse the good temporal blessings, which God gives them, either to oppression, or revenge, or wrong, or covetousness, or drunkenness, or gluttony, or pride, or idleness, or lasciviousness, or prodigality, or to any profaneness at all, make them evil, not good; curses, not blessings unto them: and may assure themselves, that either God will deprive them of them, or if they remain, they shall be leanness unto their souls.  
Secondly, Christ chooseth to heal and cure, and the like, to show, that temporal things are to be expected from him, and to be desired of him: and hence he teacheth us to pray, Our Father which art in Heaven. Give us this day our daily bread 
q Mat. 6.11 .  
What temporal blessings come from God, or Quest. 4 are to be expected from him?  
First, in general, All, for he is the author and Answ. 1 fountain of every good gift, and every perfect being.  
Secondly, more particularly, many several Answ. 2 blessings doth the Scripture specify to come from God, as for example. First victory in battle from the Lord: When Moses prays then Israel prevails, when he ceaseth praying, Amaleck prevails 
a Exod. 17 11. .  
Secondly, preservation or deliverance from enemies and danger comes from the Lord; this was not unknown unto jacob, who being afraid of his brother, cries unto God, Deliver me I pray thee, from the hand of my brother, even from the hand of Esau; for I fear him, lest he will come and smite me 
b Gen. 32.11. .  
Thirdly, health, or recovery from sickness comes from the Lord, this made Hezekiah when he heard that he must die, to pray unto God to add some more days unto his life, and he was heard 
c 2 King. 20.2. , and Ahaziah is blamed for this, because he sought not unto God in his sickness, but to the Physicians 
d 2 King. 1.3. .  
Fourthly, offspring, and children come from the Lord; thus the Psalmist, Children are an heritage of the Lord; and the fruit of the womb is his reward 
e Psal. 127 3. , and it is he only that opens the womb, making the barren to bring forth; for which cause Anna repairs unto him, praying for a child 
f 1 Sam. 1 10. .  
Fiftly, Marriages are disposed by God, and a good wife comes from him 
g Prov. 19 14. ; and therefore Abraham's servant prays unto him so to direct his journey, that he may obtain a wife for his Master's son 
h Gen. 24.12. etc. and v. 50. .  
Sixtly, Food and Raiment comes from the Lord, and therefore jacob not knowing, what would become of him in the place to which he went, he desires God to provide him meat to eat, and  to put on 
i Gen. 28.20. .  
Seventhly, the Lord prospereth buildings, and therefore Nehemiah fearing, lest the work should be hindered, prayeth unto God, to prosper it, which he doth 
k Nehem. 4.9. .  
Eightly, Rain in time of drought comes from the Lord, and therefore Elias prays unto him for it 
l 1 King. 18.42. . Thus the Lord is our cornucopia, that affords unto us whatsoever is good, in him dwelling all fullness; and therefore in all our necessities let us repair unto him, begging from him what we stand in need of, observing these two cautions. I. In petendo, in thy supplications, crave first those things that are most worthy, and temporal things only in the second place 
m Mat. 6.33. . II. In sperando, in our hope to be heard, let us first labour to be converted from sin unto God, and then we have a promise to be heard 
n Malach. 3.10. , otherwise none 
o jerem. 5.25. .  
Thirdly, Christ chooseth to heal, cure, and the like, that in a type he might show, that he only cures the diseases, and maladies of the soul; but of this we have elsewhere amply to treat of, and therefore here I omit it.  
§. 6. Healing their sicknesses and Sect. 6 diseases.] How do these differ? Quest.  
First, some say, by sickness is meant the infirmities Answ. 1 of the body, but by diseases, the maladies of the soul: thus thinks Chrysost. (if it be his work) op. imperf. s.  
Answ. 2 Secondly, others think that they both are to be referred to the body, and are either Synonyma, both signifying one and the same thing, or that the one signifies great infirmities, and the other little.  
Thirdly, it is only to be understood of bodily Answ. 3 infirmities & griefs historically or literally, but typically it may imply spiritual diseases; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greater maladies and more grievous, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser and more easy to be borne; which is therefore added, to show that Christ cured the least as well as the greatest, or that he vouchsafed to help all that were in any sort distressed, that either came or were brought unto him, but of this in the next section.  
Omnes; all diseases, and all sicknesses.] How did Sect. 7 Christ heal all? Quest. 1  
Not collectiuè (as they say) as though he Answ. 1 left none sick in all Galilee, or in any place where he came, but distributiuè, that he cured some of all sorts of diseases: Thus answers Calvin.  
Secondly, I rather think that is to be understood Answ. 2 collectiuè then distributiuè, that is both, of persons, and maladies; that all persons whatsoever, and howsoever diseased that either came, or were brought unto him, were cured by him; no person or plague sent away without redress. Wherein two things are held forth unto our view, first, that nothing is impossible unto Christ; for he can cure all, and all manner of sicknesses and diseases. Secondly, that Christ cures all our sicknesses, and all our sores; or Christ perfectly cures all our sins.  
What sins doth Christ cure? Quest. 2  
All whatsoever; Answ. though our sins were as blood, yet they shall be clean washed away. Isai. 1.18. read Ezec. 18.22. jer. 50.20. Mich. 7.19. and 1 joh. 1.7. The blood of Christ purgeth us from all our sins.  
How doth this appear, that Christ purgeth us Quest. 3 from all sins?  
First, it appears robore agentis, by the omnipotency Answ. 1 of the workman, Christ doth nothing imperfectly.  
Secondly, this appears; valour pretij, by the Answ. 2 worth and value of the price paid by Christ, his blood was a satisfaction to the full, for all our sins.  
Thirdly, this appears, modo agendi, by the Answ. 3 manner of working: Non tollit ut non sint, sed ut non imputentur: He hath cured and healed all our sins, not so as that we have no sin inhering in us, but that none, we commit shall be imputed unto us: And therefore if we have Christ we have enough, we need not the merit of the Saints to bring us to heaven, as the Papists teach.  
But they object, Object. that they desire not the merits of the Saints to bring them to glory, but only the intercession of the Saints for them unto Christ, and some simple Papists think this to be all that they believe, or that their Church teacheth.  
First, suppose it were thus, yet there is no necessity Answ. 1 of this; for Christ is more full of mercy and love towards his, than either man, or Saint, or Angel can be, they dare avouch indeed, the Blessed Virgin to be more merciful than Christ, but this is no less than plain blasphemy, as shall elsewhere be showed. I say there is no need of any intercessors unto Christ, nay there ought to be none, because intercession is the office of Christ: And hence the Wise Men being instructed by the Holy Spirit (as was showed before) fall down before Christ, not before the Virgin, and worship him, not her.  
Answ. 2 Secondly, the objection is false, for besides their invocation of Saints; they do offer up the Merits of the Saints unto God, with manifold blasphemies, as for example.  
First, they offer unto God the Merits of the Saints; or more plainly, they pray unto God to hear them, for the Saints sake. Quaesumus domine, ut per merita Christoferi, Erasmi Thomae. etc. We beseech thee oh Lord to hear us, for the Merits of Saint Christopher, Erasmus, Thomas Becket, Damian, Hierome, Martha, Gertrude, etc. 
a Chemnit exam. p. 3. 154. . Yea most plainly, Supplicamus domine, ut meritis Rochae ab aeternà morte liberemur 
b Ibid. f. 153. b. b. . That is hear us good Lord, & by the Merits of Saint Roch deliver us from eternal death, and divers the like blasphemies 
c Lege f. 158. a. .  
Secondly, they desire protection and preservation from the Saints, they have a prayer unto Saint Andrew, O tuis meritis me a futurà irâ defendas: Oh holy Saint Andrew, defend me by thy merits from the wrath to come 
d Chem. p. 3. 157. b. , and the like request they make unto Saint james, O jacobe, tuis meritis, me ab ira ventura eripias, et in angelorum consortium, etc. Oh holy Saint, by thy merits deliver me from the anger of God, and bring me to the participation and fellowship of the blessed Angels 
e Id. f. 157 b. . They have the like prayer unto Saint Judas, O juda, tuis meritis a potentia damonum ad invisibiles potentias, etc. Oh blessed Saint, by thy merits free me from the power of Satan, and bring me unto the dominion and kingdom of God 
f 158. a. .  
Thirdly, they pray unto the Saints, for to impute their righteousness unto them, and by their merits to make them just: Thus they pray to Simon Zelotes, Sancte Simon Zelotes, a cogitationibus immundis, tuis meritis me emundes, & monita mihi tribuas, unde angelica celsitudo, admirabilem me videat & justum: That is, oh holy Saint Simon, by thy merits cleanse me from all my unclean thoughts, and give thou me such counsel and advice, and such ability to obey it, that I may appear to those blessed Saints and souls, and Angels who are in heaven, to be holy and righteous 
g f. 157. a sine. .  
Fourthly, the reason of these prayers made unto the Saints is, because God is severe, rigid, and austere, yea, and Christ also, but the Saints are mild and merciful 
h f. 183. b , hence they say, appellandum a justicia Dei ad misericordiam Mariae 
i f. 147. a. . We must appeal from the justice of God, to the mercy of the Virgin Mary. Again, Christus judex, nil inultum, ergo Deus providit advocatam mitem, suavem, saith Antoninus: That is Christ is so severe and exact a Judge, that he will spare no offenders, neither leave unpunished any offences; wherefore God hath provided a sweet and meek Advocatrix to mediate for us 
k f. 147 a. . He that desires to see more and worse examples of the point in hand, let him read, Chemnit exampar. 3. f. 183. b. and 147. a. and b. and Biel ●lect. 80. and Mort. Appeal. 240.  
Fiftly, hence it comes to pass, that their love to the Virgin Mary, doth fare exceed their love unto Christ, O Maria nescio ad quem fugiam, etc. 
l f 156. a.  Oh Blessed Virgin, whom can I fly unto with comfort, but only unto thee. Laus Deo, Virgini, & Christo 
m Mort. App. f. 240. l. . Glory and praise be given unto God the Father, unto the Virgin the Mother, and unto Christ the Son. Thus they can pray with more comfort unto the Virgin, then unto Christ, & therefore in their Magnificat they prefer and place the Virgin before Christ, rancking her with the Blessed Trinity, yea leaving out the Holy Ghost, to put her in.   
VERS. 24. 
Verse. 24  And his fame went through all Syria, and they brought unto him all sick people, that were taken with divers diseases and torments, and those which were possessed with Devils, and those which were lunatic, and that had the palsy, and he healed them. 
§. 1. And his fame went throughout all Syria.] Sect. 1 That is, the excellency of his doctrine, and the efficacy and power that was in him, to work miracles, was made known unto all Syria, both unto his glory, and the benefit and health of all such sick persons, as were brought unto him.  
What and where was this kingdom of Quest. 1 Syria?  
It was an ample and large kingdom, Answ. bounded thus: First, the West part thereof was closed in by the Mediterranean Sea: Secondly, the North part of it was shut in by Cilicia, and Armenia. Thirdly, the East end thereof was bounded and enclosed by Euphrates. Fourthly, the South side thereof was limited by the Deserts of Arabia and Egypt, and did not extend further, than thither.  
How many parts was there of this large kingdom Quest. 2 of Syria?  
Some make seven parts thereof 
a Tyrius l. 13. de bello sacro cap. 2. . I. Answ. The first whereof is Mesopotamia, which is encompassed with the rivers Tigris and Euphrates. II. The second is Caelesyria, whose Metropolis is Antiochia. III. The third is Phoenicia, which extends itself unto the dead Sea, and whose Metropolis is Tyre and Sidon. iv The fourth is both Arabia Felix, and Deserta. V The fift is Syria Sobal, which is Arabia Petraea. VI The sixth contains the three Palestinaes', that is, Judaeam, Philistaeam, and Scytopolitanum. VII. The seventh is Idumaea, that looks towards Egypt. And throughout all these regions the fame of Christ's Doctrine and Miracles was divulged.  
§. 2. And they brought unto him all sick people, Sect. 2 etc. and he healed them.  
What diseases or sicknesses did Christ heal? Quest. 1  
Some 
b Aretius' sup.  say, that he healed two several heaps, Answ. or sorts of maladies, whereof the first of these were, 

First, sick people,  
Secondly, taken with divers diseases.  
Thirdly, oppressed with torments.   Unto these answer, 

Fourthly, those that were possessed with Devils.  
Fiftly, those that were Lunatic.  
Sixthly, those that had the Palsy.    
But I omit the prosecuting of these, because they are more curious: this we may take notice of, that all the sicknesses and diseases mentioned here to be cured by Christ, were grievous maladies.  
Quest. 2 Why doth our Saviour here in Syria heal only grievous and extraordinary maladies, and not Fevers, or the like, as well as he doth in some other places?  
Answ. 1 First, although these be expressed, yet it is most likely, that he healed others besides these, both blind, and deaf, and dumb, and lame, and leprous, and the like.  
Answ. 2 Secondly, these only are here expressed, for their Allegories sake, or for the Allegorical sense that they may have, because they signify the nature of sin.  
Quest. 3 How may these with benefit, profit, and comfort be allegorized?  
Answ. 1 By a serious consideration of the several particulars here expressed, to wit, First, Malè habentes, all sick people; these are sinners, who although they would persuade either themselves or others, that they are not sick; yet the truth is, they are not well, and therefore if they be not cured by Christ, they can never recover, but will grow worse and worse: although their sins seem but small as yet.  
Answ. 2 Secondly, Morbis detent●s, those that were taken with diseases: these are they that are captives unto sin, taken prisoners of Satan, and must continue in those chains, until Christ free them.  
Answ. 3 Thirdly, Torminibus detentos, those that were taken with inward pains and torments: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Probationibus, Obser. with trials and temptations: Teaching us, that our torments and sicknesses, are probations and trials?  
Quest. 4 Are all sicknesses and diseases trials?  
Answ. First, sometimes they are for the punishment of sin: thus our Saviour saith to the diseased man, after he had cured him, Go thy way, and sin no more, lest a worse thing come unto thee 
d joh 5.14. , as if he would say, this long and heavy disease hath been inflicted upon thee for thy former sins, and therefore take heed of sinning hereafter. Thus the Apostle tells the Corinthians, that for their unreverent and unworthy receiving of the holy communion, many were sick and weak among them, and many slept: that is, many were sick, and many dead 
e 1 Cor. 11.31. .  
Secondly, sometimes sickness is inflicted upon us to curb and keep us bacl from sin: thus David was afflicted 
f Psa. 119 67.71. .  
Thirdly, sometimes to stop the mouths of others: thus David's child was stricken with sickness and death 
g 2 Sam. 12.14. .  
Fourthly, sometimes to teach others by their example, that are thus afflicted: thus the Lord daily lays sickness upon some for the instruction of others, and thus the Galileans were wounded 
h Luk. 13.3.5. .  
Fiftly, sometimes to glorify God, and that either 

By the miracle which is wrought: thus God was glorified by the blind man. 
i joh. 9.3. .  
By our patience; and thus job was afflicted with boils and sores.    
And hence they are called Trials: wherefore we must apply all our sicknesses, and griefs of body, to the comfort and advantage of the soul; learning therein, I. to increase in patience, II. to repent us of our sins, and III. to grow up in faith and confidence in God, in and through the only Physician of the Soul, Jesus Christ.  
Fourthly, Lunaticos, those that were lunatic: Answ. 4 some question there is about the meaning of this word. First, some 
a Aretius' sup.  say, that Lunatici signify Epileptic●s, either those that were sick of the falling sickness, or the Epilepsy, a disease which deprives one of the use of mind and sense together for a time: it is called by the Physicians, Morbus sacer, and Comitialis, and Herculeus. Secondly, I rather think, that Lunatici here signifies Maniacoes, those that are mad, brainsick, and deprived of common sense: and are called lunatic for divers causes, according to the opinion of divers. First, some think, because this disease is caused by the influence of the Moon 
b A retius sup. . Secondly, others think, because those only which are born directly at the change of the Moon, are afflicted with this disease. Thirdly, others think, they are so called, because this disease is bred in the brain, by the Aspect of the Moon with other Planets. Fourthly, because this evil doth increase and decrease according to the increase and decrease of the Moon: and in this sense it is a symbol of sin; for our hearts are dunghills, or noisome channels, and the more they are stirred, the more they smell; the more our affections are excited and provoked unto sin, the more mad we grow therein. And therefore none must think, that they are free from this lunacy of sin, because they are not excited; but if they be prone unto sin when they are provoked, or occasion is offered, certainly they are not in their right wits, or minds, or not rightly disposed in their souls: and therefore had need labour by Christ to be healed of this frenzy.  
Fiftly, Damoniacoes, those that are possessed of Answ. 5 Devils. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a Spirit, which first Plato and the Philosophers used for God: Secondly, or for the good and evil Genius: Or thirdly, for an evil Spirit, and thus the holy Scripture always useth it. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, a damone teneor, I am captivated or taken by the Devil: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsessus, besieged, or beset round about with the Devil. Thus by nature we are assaulted daily, by one Devil or other, which is in us: there is a Devil of pride, & of anger, and of envy, and of luxury, and of drunkenness, and of calumny, and of covetousness, and of treachery, and of blasphemy, and of profaneness, by which we are daily tempted, and therefore we must repair to the Physician of our souls for preservation from this internal foe.  
Answ. 6 Sixtly, Paralyticos, the Palsy; this is an ordinary disease in the Soul, when the Nerves are bound, and there is no power of moving: and therefore power and ability is to be begged at God's hands.  
Thus much for the second general answer, why our Saviour is said here to cure only great maladies.  
Answ. 3 Thirdly, others say, this was done, Propter Medicum, for the Physician's sake, these sicknesses that were more incurable unto others, he cures, but those that ordinary Physicians could help, he omits.  
Answ. 4 Fourthly, Christ cured all sorts of sicknesses, but these great diseases are only named, to show us, that nothing is incurable unto God: or that Christ cures and heals all our evils, and infirmities, both corporal and spiritual. This is the difference between Christ, and the best of Christians; they by the power of Christ, can do some things, but not others; as for example, the Apostles can restore the lame to their legs 
c Acts 3.16. , but they cannot cast out Devils always 
d Mat. 17.16. . Paul could recover some sick persons, by sending his handkerchief unto them 
e Act. 19.12. , but he cannot restore unto health Epaphroditus, that was so dear unto him 
f Phil. 2.27. . Peter's shadow could heal some, and his word destroy Ananias and his wife, but he could not deliver or free himself from prison, Acts 12, nor from the hands of Nero 
g Eusebius : But Christ can do all things whatsoever he will, & whensoever he will: and therefore in all our sickness and distress, and danger, let us have recourse only to Christ, unto whom no cure is hard.  
Quest. 5 Is there any (at least amongst Christians) that seek help in their sickness, at the hands of any other?  
Answ. Some seek help from Hell: Some from Earth: Some from Heaven.  
First, some forsake seeking unto Christ, and travel unto Hell, to be cured by the Devil. Thus Ahazia sendeth to Baalzebub the god (rather the Idol or Devil) of Ekron, (2 King. 1.2.3.) that by him he might be cured of his hurt: and thus many repair to witches and wizards in their sickness, as we shown before.  
Secondly, some neglecting Christ, seek help from the Earth: these are they who repair unto the Physicians, and trust in their skill. True it is, he is to be honoured, and used, and sought unto as a lawful remedy, as we may see in these places, Ecclesiasticus 10.11. and 18.10. and 38.1. and Genes. 50.2. and Ezech. 47.12. and Apoc 22.2. But we must neither trust in the Physician's help, nor despair of health, though we should be deprived of it; for this is blamed in these Scriptures; 2 Chron. 16.12. and jerem. 46.11. and Mark. 5.26.  
Thirdly, some neglecting the help of this heavenly Physician Christ, make choice of others in Heaven, to wit, the Saints: These are the Papists, who in their distress fly unto the glorified spirits for health, help, and succour, and they approve, and prove the efficacy of this practice, by many miracles, as true as the tenet itself: instead of many take one, they tell us a story of a woman, who was possessed with a devil, and by the direction or revelation of the Virgin Mary, she was brought to the Idol of Loretto; where the Priest's invocating and imploring the aid of God the Father, Son, and holy Ghost, the devil moved not at all, but when he sung the Litany of the Virgin Mary, the Devil raged, and stormed, and a wooden Image of the Ladies, being laid upon the Damosels head, the devil cried out in her: quid mihi caput conteris, oh woman, why dost thou break my head 
a Chem. exam. p. 3. f. 182. b. ?  
Hereunto we answer first, this, and the like, Answ. 1 are but old Wives Fables, and woe be to that Church, and religion, which cannot subsist without these, vide Melch. Can. Loc. 6.  
Secondly, suppose these Fables were truths, Answ. 2 yet thou knowest not, whether they be in Heaven, or no, unto whom thou prayest, for some may work miracles on earth, who shall never partake eternal bliss 
b Matth. 7.22. .  
Thirdly, how canst thou pray unto him in Answ. 3 whom thou neither canst nor oughtest to believe? Rom. 10.14.  
Fourthly, what need is there to seek help at Answ. 4 their hands, though they could help us, seeing that Christ in this verse can do all things whatsoever he will of himself, without any aid of others.   
VERS. 25. 
Verse. 25  And there followed him great multitudes of people, from Galilee, and from Decapolis, and from Jerusalem, and from judea, and from beyond jordan. 
There followed him great multitudes of people.] Why doth the Holy Ghost express this? Quest. 1  
To teach us that many are called, Answ. Observe. and but few chosen: many here follow him, but few persevere, yea, scarce any, for when the people cry crucify him, none (in a manner) abide with him, but leave and forsake him.  
Why do so many start aside from their stations, Quest. 2 or forsake their colours?  
First, by reason of persecution, thus our Saviour Answ. 1 saith, that when this fiery trial comes, many will departed from the faith.  
Secondly, by reason of the difficulty of obedience: Answ. 2 Many say, durus sermo, the way of the Lord is hard to walk in, and therefore they prove retrograde 
c joh. 6.60.66. .  
Thirdly, by reason of the tediousness and Answ. 3 wearisomeness of perseverance: Noviter conversi fervidi, 
d August.  they are fervent when newly converted unto the profession of Religion, but by and by grow lukewarm, and within a while stone cold, Zelus ruit mole sua, they begin in the Spirit, but end in the Flesh, their zeal declining and falling by his own weight: Nullum violentum est diuturnum: No extremes hold long, and the buildings upon the sand cannot long endure. Thus many begin well, hearing the word of God with joy (Mat. 13d) but for want of depth of earth quickly whither and die.  
Quest. 3 What must we do that we may persevere unto the end?  
Answ. 1 First, do not presume that thou shalt stand for ever because thou art called; many are called, who finally, and totally fall away, and therefore let him that thinks he stands take heed lest he fall: be not high minded but fear, and perfect thy salvation with trembling 
e Phil. 2, 12. , Certè plures occidit gula, quam gladius, & praesumptio quam desperatio: Intemperance slays more than the sword, and presumption than desperation, we being naturally too prone hereunto: hast thou a mind enlightened, thy affections inflamed with the love of God, and virtue; a sense of thy duty towards God and man, a conscience of thy sins committed both against the first and second table; yet measure not thyself by these. Are thy neighbours worse than thou art (Ne te quaesiveris extra) yet measure not thyself by them; go not out into the streets to seek for thyself: but measure what thou art by these rules: First, by thy own sins which thou dost commit, this will make thee blush, and be ashamed of thyself. Secondly, by those bright shining lamps of the primitive Church, who lived on earth like Saints indeed, truly mortified in their carnal affections, truly crucified unto the world, truly quickened by the Spirit, giving themselves wholly unto the Lord, and the Lords work, being frequent in contemplation, and fervent in practice: this will make thee seem unto thyself more deformed, than Thersites.  
Thirdly, measure thyself by the purity of God and his Law, consider how undefiled the Law of the Lord is, and how infinitely pure the Lord of this Law is; and then thou wilt be like the Dove, that could find no place to rest her foot upon; thou wilt see nothing in thee, which thou canst approve of, or like, but abhor thyself in dust and ashes.  
Fourthly, examine thyself by thy debility and weakness of perseverance, consider thy impotency and insufficiency, to persevere and continue in the ways, and work of the Lord, unto the end of thy life, and this will show thee (as in a glass) that thou art more brittle and frail than the finest glass. Thus let us meditate of these things, and take heed of presuming.  
Secondly, examine, and search daily thy heart, trying and examining therein these particulars. First, hast thou any faith at all? Secondly, Answ. 2 is thy faith true, not false; built upon a sure, not a sandy foundation.  
How may we know, whether our faith be true Quest. 4 or not?  
By these marks, First dost thou love God, Answ. 1 Faith works by love (Gal. 5.6.) and where there is no love, there is no faith; and where no true love, no true faith; and therefore examine, whether thou lovest God, or not: and that not only lightly in word, but solidly in heart.  
Quest. How shall I know this, whether my Quest. 5 love unto my Lord be cordial and real, or oral and verbal?  
Answ. By these two things, viz. First, by the Answ. 1 Obedience of God, both affirmative and negative: dost thou nothing, which he forbids thee neither omit any thing which he requires of thee, certainly, where there is true love, there is a  desire, and a serious endeavour to obey. Secondly, this may be known by thy reverence; dost thou never think of God, never name him or mention him in thy speeches, but with love and hope conjoined with a godly fear and awful reverence: hypocrites and wicked men approach unto God too familiarly, but the faithful with the greatest respect they can possibly, and therefore try, whether we love the Lord unfeignedly or not, by our willing obeying of him, and our reverend respect unto him.  
Secondly, we may know whether our faith be true or not, by this, do we perform the Answ. 2 works of love, not only in word, but in deed also, that is by a renewed, changed, and purified life and conversation; we now labouring I. To obey God otherwise then we were accustomed, that is in sincerity and singleness of heart, by an universal and continual obedience, with love and delight therein: II. We labouring now to find out all the relics of sin and pollution, and to approve and allow of none, but to condemn and relinquish all: And therefore we must examine these things, whether our sins are hated, our affections changed, our lives purged, and our conversations framed to the will of God.  
Thirdly, we may try the truth of our faith, by the truth of our actions; do we all these things above mentioned out of a true heart; not as hypocrites Answ. 3 that desire to please men, but in very deed, because we both love the Lord with our whole heart, and also desire to obey him, and delight in his service more than in the pleasures of sin for a season.    

CHAPTER V.  
Verse. 1 VERS. 1. And seeing the multitudes, he went up into a Mountain: and when he was set, his Disciples came unto him. 
OUR Saviour in this Verse begins his Sermon upon the Mount, which continues unto the end of the Seventh Chapter, it is without question the best Sermon, that ever was Preached, and therefore I have enlarged my Meditations more upon it, then upon any of the four former Chapters, or shall upon any of the following Chapters. This Sermon contains most Divine and Heavenly lessons of instruction and direction, for the ordering of the lives and conversations of all sorts of men, so long as they continue in this life, if they desire so to live here, that they may live with their Christ for ever hereafter; and therefore let not the Christian Reader (who reads to learn) grieve at the large handling of these three Chapters, for the matter contained in them doth so abundantly overflow the banks of humane understanding, that a man may see some thing, but not any one man possibly perceive all the divine truths aimed at, and taught therein.  
Sect. 1 §. 1. And seeing the multitude, he went up into a mountain.]  
Quest. Why did Christ go up to the Mount to preach the Gospel?  
Answ. 1 First, that he might be the more quiet, and the less disturbed by the people: thus sometimes he goes into the desert, Luke 4.42. and sometimes into a ship thrust off a little from the land, Luke 5.3. that he might not be troubled with the thronging of the rude multitude.  
Answ. 2 Secondly, some say (Chrysost. imperf. s.) he went up into the mountain, that he might fulfil the prophecy and prediction of the Prophet Esaiah Chap. 40.9. who saith oh Zion, that bringest good tidings, get thee up into the high mountains; oh jerusalem that bringest good tidings, lift up thy voice.  
Answ. 3 Thirdly, some (oper. imperf. s.) say, that this was done Tropologically, the mount signifies the Church, and therefore he ascends into the Mount to preach, to teach us, where the preaching of Christ is to be sought? to wit, in the Church.  
Answ. 4 Fourthly, some say, he went up into the Mountain to preach, that the multitude might not hear him; but this is not so, for he taught them as well, as his Disciples, a follows afterwards.  
Answ. 5 Fiftly, some say, Christ goes us to the top of the Mount, when he was to preach, to show, that the preachers of the word of God ought to strive to climb up to the top of virtue, and religion, and to be second to none in piety 
a Carthus. sup. .  
Sixtly, some say, Christ ascended, that he might pray, Luke 6.12. he sat, that he might Answ. 6 make choice of his Disciples, Luke 6.13. he descended and stood, that he might teach the people, Luke. 6.17. 
b Muscul. sup. ; but Calvin thinks, that Saint Luke in that 6. Chapter conjoins together two histories of a divers time.  
Seventhly, Gualther. sup. shows that there Answ. 7 were four causes, why Christ went up into the Mountain, when he went about to preach: to wit,  
First, that he might be heard the better of all his auditors. Secondly, that hereby he might the more lively demonstrate unto us, that he taught sublime, high, and spiritual mysteries.  
Thirdly, that he might answer to the type of the law in the Mount 

God gave the law with terror.  
Christ gave the Gospel with comfort.    
Fourthly, that hereby he might teach us to lift up our hearts, and to have our conversations in heaven, our affections being set upon those things which are above. Colos. 3.2. Phil. 3.20. Ascendit ut turbas ad altiora trahat 
c Hier. s. , he ascends in person to the top of the mountain, that he might teach the people to ascend in their affections, from temporal, to spiritual things.  
§. 2. And when he was set;] Why did Christ Sect. 2 sit, while he preached unto the multitude? Quest.  
First, some say, that he might the better hid Answ. 1 and conceal his Deity; he doth not stand and preach, but sits, because they were not able to take up, comprehend, or understand, what he should teach them in power, as God 
d Hier. s. .  
Secondly, some say Christ sat for the dignity Answ. 2 of the Preacher, they that were taught were but men, but he which taught them, was more, he was God and Man, and therefore he sits, when he preacheth unto them 
e Aug. de S. D. in Monte. .  
Thirdly, the true reason thereof was this, because Answ. 3 it was the manner and custom to preach sitting, thus elsewhere Christ taught the People sitting. Mat. 13.1.2. Mark. 4.1. Luk. 5.3. joh. 8.2. and most plainly, Luke 4.20. he reads a Chapter, and then sits down and preacheth. So Mat. 26.55. Thus the Jews were accustomed to sit and teach, whence they were said to sit in Moses seat 
f Mat. 23.2. . And after Christ, the Apostles practised this same custom, sitting and preaching 
g Acts 16.13. .  
§. 3. His Disciples came unto him.] Why did Sect. 3 the Disciples of Christ come unto him? Quest. 1  
First, some think these words are here inserted, Answ. 1 because he left the multitude, that he might the more conveniently teach his Disciples 
h Aretius' s. . But he went not into the Mount, that he might be rid of the common people, but that all might hear him with the greater facility 
i Gualt. s. . Ne opineris solis Discipulis locutum, sed et caeteris: We must not think, that Christ spoke here only to his Apostles but to the rest also, saith Chrysostome. sup. et Hom. 6.  
Answ. 2 Secondly, some think that the Disciples came unto Christ, that they might be assistant unto him, or joint associates with him in this office, as it is said, They shall sit with Christ at the day of judgement. Mat 19.28. Luk. 22.30. Certainly, The faithful shall judge the world, 1 Cor. 6.2. But this is not the meaning of this place, for the Apostles here were taught by Christ, as well as the rest.  
Answ. 3 Thirdly, the Disciples came unto Christ, that they might be nearer unto him then the rest, and that for two causes. First, that they might be eare-witnesses of the truth, which afterwards they were either to write or preach (Bullinger s.) Secondly, because they were more obedient, ut essent corpore viciniores, quia animo praeceptis appropinquabant 
a Aug. de S. D. in Monte. Observe. , that they might be nearer to his person in body, as they were nearer to his precepts in mind: Teaching us, that the more obedient any man is unto God, the nearer Christ will draw him unto himself; and hence come those phrases, If ye obey me, ye shall be my friends, and my brethren. Mark. 3.34. joh. 14.6.  
They came unto him.] If any man desire to be Quest. 2 made partaker of Christ, he must (as the Apostles do here) come unto Christ. But it may be asked, how must we come?  
First, not negligently, or remissely, we must Answ. 1 not seek Christ in our beds, nor come slowly unto him.  
Answ. 2 Secondly, we must not come unto him, with a bare external profession only Matthew 7.21.  
Answ. 3 Thirdly, but we must come with a longing and hungry affection after him: If any man thirst (saith Christ) then let him come unto me 
b joh. 7.37 . We must be so sensible of the want of Christ, that we desire nothing in comparison of him. And therefore let us not come unto Christ with idle desires, or sluggish endeavours, (vult & non vult piger) but with longing desires, and labourous endeavours, until we have found him, whom our soul loves, and are made partakers of him.  
Object. We can do nothing of ourselves, we can neither fervently desire Christ, nor faithfully labour to approach and draw near unto him, and therefore in vain is this exhortation.  
Answ. Certainly without the Divine assistance of the Spirit of God, we can do nothing, that good is; but when God gives, posse & velle, good desires, and ability and power to effect that which is good, than we must endeavour to perfect and finish it; we must not sit still, and cry God help us, but use those means which the Lord commands, and endeavour to perform what he prescribes, and conanti aderit Deus, he will certainly bless those our endeavours, and assist us by his grace to work, out thoroughly the work of our salvation 
c Phil. 2.12.13. .  
What is required on our part, for the obtaining Quest. 3 and enjoying of Christ?  
First, thou must take up thy cross; patiently undergoing whatsoever the Lord lays upon thee to bear. Answ. 1  
Secondly, thou must deny thyself Mat. 16.24. Answ. 2 that is, thy own works, thy own merits, thy own desires, yea thy own affections; thou must put off the old man with his old garments, and put on Christ, by faith and new obedience, not making provision for the flesh, to fulfil the lusts thereof, but labouring to fulfil and obey the will of God 
d Rom. 13 13.14. , casting away from us (though never so dear unto us) whatsoever may hinder us from approaching near unto Christ; blind Bartimeus threw away his cloak, because it was an impediment unto him, when Christ called him; he Traveller, and Soldier cast away, whatsoever may hinder them in their journey, or warefare, and thus must we, if w●●esire (with the disciples here) to come unto Christ, we must cast off those sins that hang so fast on, and cleave so fast too, and run cheerfully unto Christ 
e Heb. 12.1. .   
VERS. 2. And he opened his mouth, Verse. 24 and taught them saying. 
§. 1. And he opened his mouth.] Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution, or needless phrase, Quest. can any speak without opening of his mouth?  
First, it is an Hebraisme, he opened his mouth, that is, exorsus loqui (Calvin. s.) he begun to Answ. 1 speak: thus Saint Peter (when he had heard why and upon what occasion Cornelius sent for him) opened his mouth and said 
f Act. 10. ● 34. , that is, begun to preach unto them: True it is the Jews did not always use this phrase of opening the mouth, when they meant to express the beginning of a speech, but only when they were to speak of some serious and weighty things; thus the Psalmist, I will open my mouth in a parable, I will utter dark say of old 
g Psal. 78.2. . And thus Solomon, Open thy mouth for the dumb; yea open thy mouth and judge righteously. That is, be careful to speak and plead the poor man's cause which is oppressed 
h Pro. 31.8.9. . Thus Gualther sup. thinks that the Hebrews only used this phrase in such cases of moment, but Beza thinks, it is not universally true.  
Secondly, this phrase is here used to show the original of the Prophecies, and predictions of the Answ. 2 Prophets, that it was Christ, who opened their mouths, as if he would say, Christ now opened his own mouth, who of old opened the mouths of the Prophets: Thus August. S. Dom. in monte.  
Thirdly, or this phrase may here be used, to show that Christ taught some, and sometimes Answ. 3 without the opening of his mouth, and that either by internal revelations or inspirations, or visions, or by his works and external miracles; thus Chrysost. sup.  
Fourthly, or this phrase doth show, that Christ Answ. 4 was wont to keep his mouth shut; and to open it but, when there was need: as David saith, The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement 
i Psal. 37.30. . And Solomon; the mouth of a righteous man is a well of life, yea the mouth of the just bringeth forth wisdom 
k Pro. 10.11.31.  Teaching us hereby two things, to wit, First, that we ought to set a watch over our mouths, and keep Obser, 3 our tongues as with a bridle. Secondly, that we ought liberally and freely to open our mouths to preach the Gospel of Christ, and the word of God.   
VERS. 3. Blessed are the poor in Spirit, Verse. 3 for theirs is the kingdom of heaven. 
Blessed.] There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount, the first whereof is the Preparation, laid down in the two first verses of this Chapter: the second is the Sermon itself, beginning at this verse, and continuing unto the Chapter 7. vers. 28. The third is the Conclusion in that 28. verse.  
This Sermon doth either 

Prepare the Apostles; and that 

By comforting them, Chap. 5. vers. 11.12.  
By counselling and advising of them, chap 5. vers. 13.    
Teach the Prophets what is to be 

Known, to wit, two things, 

First, true happiness, wherein 

First generally, he recites 8 several beatitudes.  
Secondly, particularly he applies the 8th to his Apostles, vers. 11.    
Secondly, the exposition of the Law, wherein 

First, he speaks of the Interpreters thereof, the Ministers, vers. 13. etc.  
Secondly, of the interpretation thereof, vers. 17. etc.      
Done, viz. holiness of life, where he removes the Remoraes' and that both in 

The sixth chapter, wherein he names, 

Hypocrisy, vers. 1. etc.  
Care of this world, chap. 6. vers. 19 etc.    
The seventh chapter, wherein he takes away many and sundry impediments, vers. 1. etc.        
Blessed.] The Fathers 
l Aug. S. Dom, Thom. 1 a 2 ae. q. 69. Anton. p. 4. Titul. 7. cap. 7.  and Schoolmen much addicted, and the latter too much doting upon the number of seven, do observe only seven beatitudes mentioned in this chapter, to wit 

1. Poverty of Spirit, vers. 3.  
2. Meekness and Humility, vers. 5.  
3. Mourning, vers. 4.  
4. Hungering and thirsting after Righteousness vers. 6.  
5. mercifulness, vers. 7.  
6. Purity of Heart, vers. 8.  
7. Peacemakers, vers. 9    
Quest. 1 Admitting of these seven beatitudes, how may we apply it with any benefit unto ourselves?  
Answ. 1 First, these sevenfold blessings may be fitted, squared, and applied unto the seven ages of man: which are these, I. Infantia, Infancy, which is from the birth until the age of seven years old. II. Pueritia, Childhood, from seven to fourteen. III. Adolescentia, Adolescency, from fourteen to twenty eight. iv Inventus, Youth, from twenty eight to forty. V Virilitas, Strength, from forty to fifty six. VI Veneranda Senectus, reverend old age, from about fifty six to seventy. VII. Decrepita Senectus, Decrepit, and much decayed old age; from seventy to death.  
First, man's first age is Infancy; this must be regulated by the first beatitude, Poverty of Spirit, we must be like Infants, who are humble and lowly, or we cannot come to heaven.  
The second age is Childhood: this must be ordered by Meekness and gentleness; not obstinacy, perverseness, & stubbornness: that is, we must be of humble & lowly spirits towards men, and meek and gentle towards God, willing to be taught and instructed, and directed by him in all things, not opposing his will in any thing.  
The third age is Adolescency; and is to be kerbed by Mourning, and godly sorrow: this age is subject to many temptations, both of the Flesh, Devil, 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 work, and needful (although a very hard one for that age) and shall be rewarded with Blessedness.  
The fourth age is Youth, which is prone to covetousness, 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 righteousness, the fourth Beatitude.  
The fifth age is Strength, or the perfection of a man; at which a man's strength begins to decline: this must be moderated by the fifth Beatitude, Mercy, charity, liberality, hospitality, and the like.  
The sixth age is Venerable old age, this is principally to be squared by Purity of heart; old men must labour that their hearts may be free from all fraud, or love of sin, and filled with holy thoughts, and meditations, and longing desires of their journeys end 
m Anton. part. 4. Titul. 7. cap. 5. sect. 6. .  
The seventh is Decrepit old Age: in which a man must study 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 we must learn to be poor in spirit.  
The second age fell by the height of Nimrods' ambition, who would have built Babel: and therefore we must learn, and labour to be meek and humble.  
The third age fell, because they would not suffer adversity and want in the wilderness, patiently and contentedly; but placed their happiness in earthly things: and therefore we should esteem this world a vale of misery, and not grieve for any temporal thing, we lack herein, but rather mourn, that we ourselves are so long herein; being separated from the full fruition of our Christ, so long as we are present in the body; because blessed are they that thus mourn.  
The fourth age was ruined, because righteousness was contemned, and equity trampled under feet; and therefore we must hunger and thirst after righteousness: for so we shall be blessed.  
The fift age perished through cruelty, murder, bloodshed, and discord, as we may see in the Maccabees; and therefore we must learn to be merciful, and so we shall find mercy, and not perish.  
The sixth age brought forth Christ, who was a Lamb without spot: teaching us to endeavour, as the fellow members of Christ, to be pure and clean in heart, soul and spirit.  
The seventh age hitherto hath been, and shall be full of wars, broils, and seditious strifes; and therefore if in this age we desire to be blessed, we must be keepers, lovers, and makers of peace 
n Anton. part. 4. Tibul. 7. cap. 5. sect. 7. .  
Which is the first blessedness pronounced by our Saviour?  
This in this verse, to wit, Poverty 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? Blessedness.  
Qui, Who are blessed? The poor.  
Quatenus, What poor? In Spirit.    
The reason, because theirs is the kingdom of heaven, to wit, both the kingdom of 

Grace, the preaching of the Gospel,  
Glory, eternal 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 Poverty 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 happiness: and therefore our Saviour herewith begins, that his doctrine and Sermon might be the better liked, and more gratefully accepted of all.  
Answ. 3 Thirdly, because all men almost err in this subject, some placing felicity in one thing, some in another, all misplacing it; our Saviour therefore doth here correct all the vulgar errors, showing truly, wherein true happiness doth consist.  
Answ. 4 Fourthly, Christ begins this Sermon with the Beatitudes, because the end of his preaching is to bring us to felicity, and true blessedness.  
Quest. 5 Why doth not our Saviour rather command us to be poor in Spirit, and to mourn, and be meek, and merciful, and peacemakers, etc. than thus only to pronounce such blessed and happy?  
Answ. 1 First, because it is a certain exclamation; or a more emphatical phrase: our Saviour by pronouncing the poor in spirit to be blessed, doth intimate the excellency of this virtue of poverty of spirit.  
Answ. 2 Secondly, because the vulgar error of felicity and infelicity, blessedness and misery, is the chiefest let and impediment unto faith: our Saviour therefore, that he may take it out of the way, doth in these beatitudes, show these two things: First, that Blessedness doth not consist in the plenty, fullness, and abundant fruition of peace, or temporal possessions. Secondly, that afflictions do not hinder a man from being truly happy. The scope therefore of our Saviour here, is, to teach us what is true happiness, and wherein it consists.  
What is true happiness according to Christ's Quest. 6 doctrine and meaning, and how did the Ancients err herein?  
First, the Philosophers erred heavens breadth Answ. 1 from Christ's opinion concerning true happiness: for first, some of them placed it in pleasure; thus the Epicures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Xenophon says. Secondly (for I will but name these, having to speak of them more largely elsewhere) some 
o Quaestuosis.  place it in riches. Thirdly, some 
p Politici.  in honours. Fourthly, some in Fame, credit, and reputation; thus Pindarus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have a good name, or to hear others report well of us, is a great happiness. Fifthly, some 
q Stoici.  place it in virtue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or virtuous quality: honestum judico foelicem, 
r Pindar.  injustum miserum. I count the honest man an happy man, and him that is dishonest, truly miserable, said Plato 
s Plato Gorg. : and again, Foelices possessione justitia & temperantia, infalices miseriae: he whose heart abounds, and life shows forth the works of righteousness and equity, and temperance, is a happy man; but he is wretched, whose inward man is overflowen with the gall of bitterness and hatred. Sixtly, Aristotle adds, 
t Plato ib  that bliss consists in a perfect life. Seventhly, we might add, that it consists in a faithful and religious purpose: Mihi adharere Deo, bonum est, said one 
u Plotinus. , my happiness is to stick close to the obedience of God.  
Secondly, true felicity, is something more than all these, for it is Praemium virtutis, ergo Answ. 2 virtute major 
v Rhod. 18.14. , the reward of virtue, and therefore more than virtue itself? Yea it is bonum ex omnibus bonis compositum 
w Plato def. Phi. , a good, compounded out of every good thing; or the quintessence of all things that are good: it is Reditus uniuscujusque rei, ad principia 
x Mirand. in Genes. , the returning of a thing unto his proper object, from which it hath been separated, and therefore it is conjunctio cum Deo 
y Plotinus , an union and communion with the Lord of our life, and the God of our hope.  
Answ. 3 Thirdly, true happiness is threefold, first, it consists, in fortunis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the external good things of this life: This felicity is neither promised unto the faithful, nor denied: and hence it is, that we see some of God's children abound in all temporal blessings, as did Solomon; some want many necessary things, as did Lazarus. Secondly, it consists, In ment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the endowments of the mind and inward man, and this happiness is twofold, to wit, either first, Philosophical, consisting in an ample measure of wisdom, knowledge, learning, and the like: Or, Secondly, Thelogicall, consisting in the knowledge of God, and the Cross of Christ, the former of these two is given but to few (not many wise according to the flesh being called 
z 1 Cor. 1 26. ) but this latter is promised and given unto all the children of God in some measure: This is life eternal (saith Christ) to know thee, and him whom thou hast sent 
a joh. 17.13. , and therefore the Lord will so enlighten the understanding of his children, that they shall have a taste of this saving knowledge. Paul tells us for our imitation, that he desires to know nothing save Christ and him crucified 
b Gal. 6. ●6. ; and certainly those for whom Christ efficaciously died, shall be in time made partakers of this knowledge.  
Thirdly, the last and most perfect happiness, consists in aeternitate vitae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in eternal life and glory, and this is the happiness which is pronounced and promised in all these 9 verses. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, belong unto this life, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the life to come, and as the second exceeds and excels the first, so the third the second: for there are three sorts of men, in the world. First, Terreni, mere earth worms, giving themselves wholly up unto pleasures, and the profits of the world. Secondly, Caelestes, who are more refined, their minds being more sublime, seeking after learning, literature, and knowledge.  
Thirdly, Divini, whose studies, desires, and endeavours, are after piety, purity, and integrity of life; and these are truly the happy men; they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessed, either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rejoice and be exceeding glad 
c Arist. Ethic. 7. cap. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Eustathius. , because they are no more subject either to misfortune, fate, danger, distress, or death, and this happiness Christ brings those Sect. 2 unto, who are poor in Spirit  
Quest. 1 §. 2. Are the poor.] Why doth not our Saviour say, Blessed are the righteous, and those that fear the Lord, but blessed are the poor?  
Answ. 1 This he did first, that he might correct the error of those, who placed Felicity in Riches.  
Secondly, to teach us that the poor are nearer Answ. 2 to happiness and blessedness than the rich: God hath chosen (saith Saint james) the poor of this world, to be heirs of his Kingdom 
e jam. 2.5. .  
It will be here objected, Object. Christ speaks not in this place of poverty, but of humility only.  
First, it appears plainly by Saint Luke, that Answ. 1 the poor are here meant: for Luke 6.20. Christ saith to his Apostles, Blessed are ye poor: and on the contrary, vers. 24. he saith, Woe unto you, that are rich.  
Secondly, our Saviour here blesseth the poor, Answ. 2 that the people might learn not to contemn and despise the poor Apostles (Chrysost. de varijs loc.)  
Thirdly, Christ pronounceth the poor blessed, Answ. 3 that his Disciples might be encouraged the better to endure and undergo poverty, and thus it evidently appears, that our Saviour speaks not here only of humility, but also of poverty.  
Wherein are the poor more happy than the Quest. 2 rich?  
They want the temptations and trials, Answ. and impediments which rich men frequently meet withal, and are incident unto; the way to heaven is much straighter and sharper to a rich man then to the poor, and therefore the poor is more happy than the rich: As for example.  
First, those that abound in the wealth of this world, are much more prone to the love of the world, than those that are deprived of that affluence: Mel qui non gustavit, nescit, he that never tasted honey, knows not how sweet it is; and he that never tasted of the sugared baits of the world, cannot so love them, as they do, who are bewitched with them.  
Secondly, poor Lazarus is free from that heart-breaking care of getting, keeping, spending, and leaving of riches; which rich Dives grows lean and old withal; cura facit canos, for this care makes the head quickly grey. Thirdly, the Rich Man is tempted in the acquiring of riches (which so insatiably he desires) unto deceit, and theft, and lying, and perjury, and oppression, etc. All which temptations, the poor man is less frequently assaulted withal. Fourthly, in the enjoying of riches, the rich man is tempted unto Contentions, and Suits, and Pride, and Intemperancy, and Pleasure, and Unchastity, and that because he is rich, and his money will supply him in all these, and procure him, whatsoever his wicked heart may long and lust after, but the poor man, to whom this fuel is wanting must needs be more cold, and less forward unto any of these, than the rich man is: And therefore in these regards we may safely say, blessed are the poor.  
§. 3. The poor in spirit.] What is meant here Sect. 3 by Spirit? Quest. 1  
First, some understand the Spirit of God; and Answ. 1 give this sense, Blessed are the poor in spirit, that is, blessed are they who are poor for the Holy Ghost; or who are made (or become) poor in will, for the Holy Spirit 
h Hierom. ss. . Hence Bellarmine collects the vow of poverty, but yet doth not so understand this word spirit.  
Answ. 2 Secondly, some understand the humane spirit; and this is the truth.  
It is hence doubted, whether by the humane spirit, be meant the will or the cogitations?  
This will the more clearly appear, by the exposition Quest. 2 position and interpretation of this word Poor. Answ.  
Poverty in Scripture is threefold, viz. either 

Affliction, thus David saith, I am desolate and poor, that is afflicted 
i Psal. 25.16. .  
Want, and this is threefold, either in 

Act, but not affection, which is poverty by necessity:  
Affection, but not in act, which is poverty by will, not poverty indeed.  
Both, Affection and Act 
k Bellar. de Monac. lib. 2. c. 20. .    
Humility.    
Hence there are three expositions of the word, some First, expounding it of Affliction. Secondly, some of want and poverty. Thirdly, and some of humility.  
First, some by poor understand the afflicted, thus Calvine s. expounds the word, but Bellarmine altogether rejects this, because this verse than would be one and the same, either with vers. 4. or 11. that is, if by poor, were meant afflicted men, than it is the same with those, that mourn, vers. 4. or those that are persecuted, vers. 11.  
Secondly, some understand this word, de egestate, want or poverty in temporal possessions, and this exposition only delights the Cardinal Bellarmine: who yet takes it neither for poverty in act only, or in affection only, but in both; adding over and above these two things, viz.  
First, Affection is twofold. 

Of Truth, this is natural affection, and is without any heart of zeal 
l è Bern. Serm. de festo omn. Sanct. .  
Of Charity, this is a spiritual affection for the love of Christ; and this he means here.    
Secondly, hence he collects, that poverty is not only to be brooked and borne, but also to be vowed: this collection was gathered with the left hand, for many things please God, ipso imponente, when he lays them upon us, which please him not, te assument, when men undertake them of themselves without either his imposition or injunction: It is pleasing unto God, when men are patiented and contented in their poverty, the Lord laying it upon them, to exercise and try them thereby; but it displeaseth the Lord when men impose poverty or misery upon themselves, the Lord not requiring it at their hands, but blessiing them in temporal things.  
Object. 1 But Bellarmine gives us a triple reason (that we may take our choice) for the confirming of his deduction.  
First, because our Saviour means only such in this place; blessed are the poor in spirit, that is such, as willingly make themselves poor.  
Answ. 1 It is evident that Christ speaketh not of outward poverty, but of the humility of the mind, First, because it is so expressed, Blessed are the poor in spirit. Secondly, the Prophet David in the same sense, saith, I am poor 
m Psa. 25.16. , yet was he a King and abounded in riches. Thirdly, our Saviour our saith, The poor receive the Gospel 
n Mat. 11.5. , yet were they not all poor in substance that received Christ; as we may see in Nicodemus, joseph of Arimathaea, and Zacheus: But if this reason please not, the Cardinal hath provided us a second, and that is.  
Because poor here is opposed to rich Luke Object. 2 6.24.  
To this we answer First, although Christ Answ. 1 saith, Woe unto the rich, yet he meaneth not all rich men, but such as trusted in their riches: for such only are excluded the Kingdom of Heaven 
o Mark. 10 24. .  
Secondly, although it be true, that Christ opposeth Answ. 2 poor and rich men, yet the vow of poverty doth necessarily follow from hence; for there is a deep difference beweene these two, to endure poverty, and to vow poverty: But Bellarmine gives us a third reason, which is this.  
Our Saviour Christ was poor both in action Object. 3 and affection, practising himself, what he taught unto others, and therefore both poverty in action and affection is here meant.  
To this we reply First, that Christ was not Answ. 1 poor, that is, no beggar; and this their own Cajetane affirms, giving these two true reasons to prove it.  
To wit, 

First, because he bought necessary things.  
Secondly, because he gave unto the poor.   john 13.  
Secondly, it is untrue, that Christ did profess Answ. 2 voluntary poverty; for we never read that ever he vowed poverty; yea their own extravagant hath decreed, that it is an heresy so to affirm: Christ having both money, and a bag for the alms of the poor, joann. 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Papists overslip this place: Stapleton in his antidote mentions it not, Canisius, that rakes up all the places and proofs he can, for devoted poverty, doth yet not cite this verse, & Alphonsus de castro, in this head of poverty, Haeres. 3. doth plainly deny this to be the meaning of this place; and gives this reason for it, because than it would follow, that only poor men should come into the Kingdom of Heaven; which was the heresy of those that called themselves Apostolici. Ib. Haeres. 1.  
Thirdly, some understand this place, de humilitate, of humility, Blessed are the poor in spirit, that is, blessed are the humble: now if it be meant of humility, not of poverty, then necessarily the Spirit doth signify the cogitation, not the will: and this exposition Bellarmine cannot deny (because it is Chrysostom's and Augustine's) but he prefers his own exposition of vowed poverty before this. Non de paupertate, quia non per se laudabilis 
p Chrys. de variis loc. . By poor in spirit is not meant poor in substance, that not being a thing praiseworthy in itself; but contriti cord, the broken and humble in heart (Chrysost. s. et op. imperf.) qui non magna sapit de se (Id. Ibid.) sed factus ut puer. (Ib.) Who hath no high thoughts or conceits of himself, but is lowly in his own eyes, as a young child: So Saint August. blessed are the poor in spirit, that is, Non habentes inflantem spiritum, who hath no lofty or puffed up spirit. Humilia spirantes, conscijindignitatis sua 
q Hilar. s.  the poor in spirit are those, that are lowly, being truly conscious of their own unworthiness.  
Quest. 3 Are not these words then understood of poverty at all?  
Answ. They are, as we shown before: But I. Not at all of the vow of poverty. Nor II. Of the action, Nor III. Of the affection, But iv of the state only of those who are poor.  
Quest. 4 Do not they then that are rich in estate and substance come unto the Kingdom of Heaven?  
Answ. 1 Yes, if they be poor in spirit; otherwise their portion is woe (Luke 6.24) Abraham, job, Solomon, joseph of Arimathaea, were rich in substance, and poor in spirit, and therefore are now blessed Saints in heaven.  
Secondly, this word (poor) is added exceptiuè, Answ. 2 as though our Saviour should say, blessed are the humble, be they never so poor, for their poverty shall be no bar or let unto their felicity.  
Quest. 5 Why doth our Saviour speak this unto his Disciples, they were proud of nothing, being of the inferior sort of the people, and therefore it rather seems to be spoken of poverty then of humility?  
Answ. 1 First, this was spoken unto all; and therefore hereby are taught the rest of the people, as well as the Apostles.  
Answ. 2 Secondly, this was spoken unto the Disciples in regard of the time to come: Christ knew, that afterwards they were to be endued with many singular graces and the gift of miracles, and therefore he doth preadmonish them, not to be proud of any thing that hereafter may be imparted, or bestowed upon them.  
Answ. 3 Thirdly, this was spoken unto the Apostles, in regard of the present time and occasion, for they seeing their Master thus magnified, and followed, and flocked unto, and that they only were suffered to approach unto him, might perhaps be proud of this; and therefore to prevent it, our Saviour thus speaks unto them, blessed are the poor in spirit.  
Answ. 4 Fourthly, I may add, that the Disciples were proud indeed; as well as poor and mean, and therefore the excellency and felicity of humility, was as seasonable a doctrine unto them, as the blessedness of poverty. We read of the pride that was in james and john, the sons of Zebedee, that the one might sit on his right hand, and the other on his left, in his glory 
r Mark. 10.35.36. . Yea we see a great deal of pride in the rest, who in their Master's company, dispute among themselves, who should be the greatest 
s Mark. 9.34. .  
Why is this blessedness first pronounced, for Quest. 6 some of the following virtues, as of hungering after righteousness, and purity of life, seem to excel humility?  
First, this was because the beginning of all misery Answ. 1 and perdition both in Heaven and Earth came from pride, for that was the sin, that threw Lucifer and his proud train out of heaven, and that was the sin that cast Adam out of Paradise, and brought so much misery and wretchedness upon the earth 
t Chrysos. imperf. .  
Secondly, because the Prophet had foretold, Answ. 2 that the Messiah should come unto a people, that were humble, lowly, and should tremble at his word. (Esa. 66.2.) Therefore our Saviour doth first pronounce this beatitude 
u Hilar. s. , from this which hath been spoken. Concerning the sense and meaning of these words, we may gather a threefold observation, Observe. 1 viz. First, poverty describes a right spirit, or, no spirit is liked, allowed, and approved by Christ, but only the poor and humble spirit. There are covetous spirits, and crafty spirits, and impure, or unclean spirits, and factious, contentious, unquiet and brawling spirits, and bloody or cruel spirits, and murmuring, repining, discontented, and impatient spirits, yea scoffing, mocking, and deriding spirits: All these Christ rejects, and none of these are pronounced by him blessed and happy, because these are not poor, nor humble spirits.  
Secondly, we may learn hence, that the poor Obser. 2 in temporal substance or estate, are not blessed, except they be poor in spirit also: Solomon tells us, that a poor proud man is an abomination unto the Lord; whence we may see, that a man may be poor and proud, & although he be poor, yet if he be proud, he is so fare from being one of the blessed of the Lord, that he is abominable in his sight.  
How shall we know, whether poverty be Quest. 7 good or evil; or how may a poor man know whether his poverty be such, as Christ commends or no?  
Poverty is known and discerned to be evil 3. Answ. manner of ways, viz. First, if it were wickedly occasioned. Secondly, if it be the cause of wickedness. Thirdly, if it be accompanied with evil.  
First, poverty is evil, if it be evilly procured, or were occasioned by some sin; that is, first, if thou hast prodigally, and profusely wasted thy estate, by idleness or negligence in thy calling, or by drunkenness, or gluttony, or gaming, or whoring, and the like: Or Secondly, if thou hast provoked God to punish thee with poverty, for some of these sins: to wit, because the riches that now thou art deprived off, were acquired, either by fraud, or deceit, or oppression, or rapine, or theft, or by undermining of others, or by wronging the fatherless and widows: If thus thy poverty were occasioned, than it is mala paupertas, not commended by Christ.  
Secondly, poverty is evil, if it cause evil, that is, If because thou art poor, thou wilt therefore lie, and steal, and pilfer, and injure thy neighbours; then thy poverty is not beata paupertas, pronounced blessed unto thee, but rather condemned.  
Thirdly, if thy poverty be accompanied with evils, or in thy poverty thou dost accompany thyself with evil men, as with wand'ring beggars (amongst whom is the cave and den of all impiety) or drunkards, or harlots, or thiefs, or cheaters, or liars, or idle persons, or murmurers; then thou art none of those poor, which Christ here pronounceth blessed.  
The third observation, that arises from these Obser. 3 words, is, That the poor in spirit are humble; Or it is only humility that is pleasing unto God, and here commended by Christ: but of this we shall treat in another place. Sect. 4  
§. 4. For theirs is the Kingdom of Heaven.] Quest. 1 What is here meant by Kingdom?  
Answ. Kingdom is twofold, to wit, 

First, there is an earthly Kingdom,  
Secondly, there is an heavenly Kingdom, which is taken three ways, 

Either for the Kingdom of Grace: Or,  
For the Kingdom of glory: Or  
For both the Kingdom of Grace and Glory.      
And thus the Kingdom of Heaven is taken in this place: First, for the Kingdom of Grace. Secondly, for the Kingdom of Glory.  
First, by Kingdom of heaven is here meant, the Kingdom of Grace, that is, the preaching of the Gospel 
w Aretius' s. : Because it was thus foretell of Christ by the Prophet, that he should preach the Gospel unto the poor 
x Esa. 61.1. . And Christ bidding john's Disciples, to tell their Master, what they had seen, reckons up this amongst the rest, that the poor receive the Gospel 
y Matth. 11.5. . And hence it is called the Kingdom of heaven, both by john Baptist, Matth. 3.2. and Christ himself, Matth. 4 17. The sense therefore of these words, is, that the preaching of the word is sent unto the humble.  
Object. 1 It may against this be objected, that the Gospel is not sent only unto the humble.  
Answ. 1 First, it comes unto many others, but it is sent only unto the humble; many are made partakers of the sound, and preaching of the word; but it is principally directed by God, unto the poor in Spirit.  
Answ. 2 Secondly, or we may grant, that it is sent unto others; but it is only profitable and fruitful unto them.  
Quest. 2 Why is the Gospel sent rather unto the humble, than unto others?  
Answ. 1 First, because pride hinders us from the hearing of the word: It is the poor, not the proud man, that receives the Gospel, Matth. 11.5.  
Answ. 2 Secondly, because the humble are more apt & fit to receive consolation, proud men stand not in such need of comfort, as poor men do.  
Secondly, by the Kingdom of heaven is Quest. 3 here meant the Kingdom of Glory. Hence it may be asked, Do none come unto Heaven, and eternal happiness, but only the humble? do not the godly, and chaste, and liberal, and merciful come thither as well as they?  
Answ. 1 First, some say, that certainly all these shall be made partakers of the Kingdom of Glory, but principally those that are humble, Chrysost. Imperf.  
Answ. 2 Secondly, no virtue, or grace Theological can be separated from humility; and therefore it is here said, for theirs is the Kingdom of Heaven, because none can come into the Kingdom of heaven, who are not humble, or without humility: God resists the proud, but gives Grace unto the humble 
z Pro. 29, 23. .  
And therefore humility must go before honour, and pride before destruction 
a Pro. 18.12. . For there is no gap or gate open at all, whereby any proud man may have access or ingress into heaven; wherefore those that desire admission into the Kingdom of glory, must take heed of proud religion, or religious pride.  
What is religious pride? or how manifold Quest. 4 is it?  
It is threefold, viz First, Answ. there is superbia de religione, a pride of Religion, that is, when a man waxeth proud of those religious duties, which he performs; thus the Pharisee was puffed up, because he was (in his own opinion) more careful in the outward observance of religious duties than others were 
b Luk. 18.11. . Secondly, there is superbia in religione, a pride in th● performance of religion▪ when religious duties are proudly perfomed: thus some will come into the Church on the Lord's day in the afternoon sometimes, when they will, but they will not be compelled. Thus great ones often applaud the practice of religion, and religious practices; but themselves are very slack, remiss, and negliligent in the performance of such duties; yea, when they do perform them, it is (as it were) voluntary, for they think not themselves obliged and bound thereunto. Here there is indeed pride in religion. Thirdly, there is superbia cum religione, pride conjoined with religion, and that is, when those that are professors of religion, are men of proud lives, arrogant spirits, and will endure no reproof, but advance themselves above all others, crying, stand fare from me, I am more righteous than thou art. None of these three, being poor in spirit, have any right unto, or hope of the Kingdom of heaven, for that is the reward of humility. Thus Christ first humbled himself, than God exalted him unto the height of honour and felicity 
c Phil. ●. 7.9.10, . And thus we shall be crowned with glory in heaven, if with Christ we be humble on earth. There is a double world, to wit, this world, and the world to come; whereof the first is Gods, the second is ours, that is, he that here neglects himself, and addicts himself wholly (in the humility of his soul) unto the service and obedience of God, shall be eternally happy and blessed in the kingdom of heaven, according to our Saviour's promise in this place.  
Quest. 5 Why doth our Saviour make this promise of eternal happiness unto the poor?  
Answ. To show, that he doth not expect from us, or of us, that stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be without any feeling of our estates in temporal things; but that we might mitigate the sense of our earthly Poverty, by the hope of celestial joy and glory, although we be not rewarded at all in this life.  
Quest. 6 May not those that are humble and poor in spirit expect a reward of riches and honour in this world?  
Answ. No: For their reward is in hope, their life is hid with God, their crown is in heaven.  
Object. 2 But God hath promised unto such an hundred fold, Luke 18.30.  
Answ. This is meant in spiritual things, in peace of conscience, internal joy, and the like, saith Hierom. s. And it cannot be meant of temporal things, 1. because these temporal blessings are not given unto many of the children of God. 2. because it were absurd to think, that he which foregoes one wife for Christ's sake, should have a hundred wives given unto him, according unto the letter of that promise: and thus saith Hilarius upon these words.  
Object. 3 But job patiently and humbly bearing his losses and crosses, was rewarded twofold into his bosom, even in temporal things (job. 42.) Therefore the humble and poor in spirit may expect a reward even here on earth.  
Answ. A particularibus ad universalia; non valet consequentia. General rules follow not from particular instances. Socrates was very wise, therefore every man is very wise, is no very wise argument. Christ saved one thief, therefore Christ will save every thief, follows not: so here, God rewards job twofold in this life therefore he will do so unto all, that fear God as job did, or bear their afflictions and losses patiently, as he did, is an unwarrantable consequence; and proved false by that undeniable instance, Daily experience.  
Why may we not expect a temporal reward Quest. 7 to be given unto us, although it be not always granted?  
Answ. 1 First, because God requires of us to suffer with Christ (Rom. 8.17.) who was not temporally rewarded in this life: and therefore, if we desire to be rewarded, we must endure unto the end, expecting that celestial glory with Christ: Datur pati, it is given unto us to suffer 
d Phil. 1.29. , and we are called thereunto, and therefore we must endure, and undergo afflictions, losses, poverty, injuries, slanders, and whatsoever the Lord shall please to exercise us withal, expecting our reward only in heaven.  
Answ. 2 Secondly, our life consists not in earthly and temporal blessings, and therefore we must not expect so to be rewarded: our life is hid with God (Coloss. 3.3.) and consisteth not in the abundance of earthly possessions (Luk. 12.15.) Life eternal only being absolutely called Life Wherefore we must await for our Crown, and recompense, until we come thither.  
Thirdly, prosperity in temporal things seldom Answ. 3 proves good (at least often proves hurtful) for us, in regard of our spiritual estate and condition; as appears by these two particulars: First, Prosperity doth often take off, and abate the edge of our affections unto God; making us say, as Peter did: bonum est esse hîc, It is good for us to stay here 
e Matth. 17.4. , or as another said, Haec faciunt nos invitos mori, we unwillingly depart from these, although it be to go unto God. Thus Prosperity in worldly things, bewitcheth us with the love thereof; but adversity and poverty weaneth us from the world, and maketh us weary of it. Secondly, Prosperity draws us into sin; hence Adam was easily seduced in Paradise; and David when he was quietly seated in his throne, and Solomon, when silver was as plentiful as the stones in the streets: very few there are that can rightly bear themselves in an equal and just balance, in the time of plenty and abundance: yea many there are, who can carry themselves fairly, soberly, modestly, and unblamably in poverty, and a low estate, who run headlong to destruction by some sin or other, when they are great or rich: And therefore they err and decline, â recto, from the truth, who being poor, serve God, that they may be made rich: for this should not be done, neither should great things be expected in this life 
f jerem. 45.5. , because we know not, how baneful riches may prove unto us: we must be content with those general promises that God hath made unto us, that we shall have food and raiment; and that we shall want nothing, that the Lord sees and knows will be good for us, and unto us: and that he will lay nothing upon us, but what he will enable us to bear: yea that all things shall work together for the best unto us in this life, and we shall be made eternally blessed in the life to come.   
VERS. 4. Blessed are they that mourn, Verse. 4 for they shall be comforted. 
Blessed are they that mourn, etc.] Peccata Ingentibus, non solum peccata remittit, & panas, sed & solationem retribuit Deus 
g Chrysos. variis. . To those that mourn for their sins, God doth not only grant remission of the guilt and punishment, but also comfort and consolation.  
If this promise be true, how comes it to pass, Quest. 1 that the faithful, and godly, cannot draw joy and comfort from it in the time of their mourning?  
The causes why the children of God do often not conclude true and  consolation unto themselves, from hence in the day of sorrow, Answer. are these. First, sometimes some strong and powerful temptation, that doth so strongly and frequently assault them, that they cannot enjoy the comfortable sight, and light of the Sun, for that thick cloud, that thus doth interpose itself.  
Secondly, sometimes the remainders of infidelity, which abide in the faithful, hinder them from laying hold upon this saving comfort, by a sure and certain faith.  
Thirdly, the conscience of our own proper indignity, and unworthiness of this comfort, principally after the committing of some grievous sin: David and Peter weep, and that bitterly, but cannot (for this cause) speedily apply comfort unto themselves.  
Quest. 2 How is this promise of comfort accomplished unto those that mourn for their sins?  
Answ. It is fulfilled, and performed four manner of ways. First, when God tempers, and allays the sorrows and afflictions of those that mourn, according to the measure of their strength; that is, lays no more upon them, than they are able to bear 
h 1 Cor. 10.13. .  
Secondly, when God removes the grief, with the causes thereof: Thus he comforted Manasses, by delivering him out of the hands of the King of Assyria, and bringing him again to Jerusalem into his kingdom 
i 2 Chro. 33.13. .  
Thirdly, when God gives inward comfort to the heart & conscience, by his word, or by his Spirit, making his children even to rejoice in tribulation 
k Rom. 5.3. . Thus Saint Paul saith, that in Asia, he was pressed out of measure, above strength, insomuch that he despaired of life 2 Cor. 1.8. yet God comforted him in his tribulation, that he might be able to comfort them which were in any trouble, by the comfort, wherewith he himself was comforted of God, 2 Cor. 1.4. yea as the sufferings of Christ did abound in him, so his consolation also abounded by Christ. 2 Cor. 1.5.  
Fourthly, this promise of comfort is accomplished, when God by death puts an end to all the miseries of his children, bringing their souls to eternal life. Thus was Lazarus comforted 
l Luk. 16.25.  and daily many of God's dearest Saints, who are only by death freed from the miseries of this life.  
Quest. 3 How must we so mourn, that we may be sure to be comforted?  
Answ. If we desire this, two things are to be regarded of us: the first in our persons, the second in our actions, or in our mourning.  
First, in personis, in our persons, we must labour that we may be made Christians, such as God hath promised to comfort: Christ speaking unto his Apostles, saith, ye shall be sorrowful, but your sorrow shall be turned into joy 
m joh. 16.20. , as if he would say, it is not every one that mourns that shall be comforted, but only the members of Christ, wicked and righteous men may sorrow with the same sorrow, but for a divers end, as both David and Cain mourn for their sins, but the end of cain's tears, is the punishment that he hath incurred, David's sorrow being rather for the sin then for the punishment: and therefore we must endeavour to be made the righteous and holy members of Christ, and children of God, if we desire to be assured of comfort in the time of mourning.  
Secondly, In rebus, in the things sorrowed for, or in the cause of our mourning; for many sorrow for that, which is not to be sorrowed for. As for example, First some mourn, invidé out of envy, thus 1. some grieve for the prosperity of others, (as David had almost done, Psal. 73.2.) some for the piety of others, wishing that the righteous man may be taken away, as not being profitable unto them: or rather because his glory doth obscure their pride, and therefore they are offended with him, and sorrow for his presence: These mourners have no promise of comfort.  
Secondly, some sorrow Avidè, covetously, either, I. Because they have not riches in abundance, whereby they might be more able to satisfy their lusts 
n Iam: 1.5 , or follow sin with more eagerness, freeness, and liberty, which they cannot do by reason of their poverty. Or II. because although they have enough in regard of necessary things (that is, sufficient for food and raiment) yet they are not content, but with an unsatiable desire, wish for more, and grieve for the want thereof: The mourning of these shall not be turned into mirth neither.  
Thirdly, some mourn and grieve Carnaliter; these are they who sorrow for the punishment; but not for the sin, as Pharaoh, Cain, and judas did: and therefore shall be no more comforted than they.  
Fourthly, some sorrow Impiè, wickedly: these are they who mourn, because it is not lawful for them to sin freely, and without any punishment, either humane or divine. Many grieve, that there are laws forbidding drunkenness, fornication, stealing, and the like, and wish, that there were no sins forbidden, or duties enjoined, because than they might live merrily, whereas now they mourn by reason of restraining laws. This is a most infallible token of a wicked man, and therefore such mourners have neither promise of blessedness nor of comfort.  
Fiftly, some sorrow Diabolicè, with a Devilish sorrow, these are they who grieve unto the death, that is unto desperation, thus Achitophel grieves that his counsel is not followed, and to put an end thereunto, puts an end unto himself; thus judas mourns, that he hath betrayed his innocent Master, and in his agony hangs himself: These mourners are utterly deprived of all comfort, both here and hereafter. Sixtly, but we must do thus if we desire consolation in our sorrow, to wit I. lament our own sins, and the sins of the Church, land, and commonwealth wherein we live, II. let us hope for mercy, upon the condition of true and unfeigned repentance, III. and then it is lawful for us to weep and mourn for our afflictions, which we groan under, because they are the fruits of sin, and occasioned thereby, and blessed are they that thus mourn: for they shall be comforted  
What comfort or consolation is it, that shall Quest. 4 be imparted unto these mourners?  
First, the world hath many solaces for those Answ. 1 that are in distress: to wit, honour, riches, pleasure, security, false counsel, vain comfort, feigned freedom, and the like, which I omit to enlarge, because these are not the comforts here promised.  
Secondly, the comfort of these blessed ones Answ. 2 doth consist, in the Holy Spirit, that true comforter.  
What comfort or consolation doth this Paracletus or Comforter give unto these mourners? Quest. 5  
Answ. Three viz. First, Temporal. Secondly, Spiritual. Thirdly, Eternal. First, the Holy Ghost gives unto the mourners in Zion Temporale solamen, temporal comforts, first, Providence; he will so provide for them, that they shall want nothing; although it be with them, as Bias said, Omnia mea mecum porto, that they carry all they have about them, as Hagar and jacob, who had no more than the  upon their backs, and the water in their bottles, yet when those are spent and gone, he will provide more. Secondly, Protection and Deliverance: he will protect, defend, and deliver them from all evil, as carefully, as he doth provide for them, what is good: Many are the afflictions of the righteous, but the Lord delivers him out of all, that is, either 1. takes away the affliction wholly, or 2. takes away the sting thereof, as he did unto Paul, giving him sufficient grace to endure the temptation, though he took not the buffet from him, and therefore let us place all our hope and confidence upon God; let us depend first, upon him, for whatsoever good temporal blessing we stand in need of: And secondly, for deliverance, either from the affliction (if the Lord may see it good for us) or from the evil of the affliction.  
Quest. 6 These are ordinary, and general things, What particular temporal comforts doth this Blessed Comforter afford unto these true mourners?  
Answ. The Lord hath particular consolations, First, for all men: Secondly, for all dangers.  
First, for all sorts of men the Lord hath sundry sorts of comfort; as we may instance in some few, to wit, Ministers, Magistrates, Poor men, Godly men, Professors.  
First, the Lord hath comfort in store, or store of comforts for Ministers, who are painful and faithful in their calling, notwithstanding those many discouragements, that they meet withal therein; as for example. First, few will believe their doctrine; this is irksome unto them, and makes them in the anguish of their heart cry out, Lord who hath believed our report, and to whom is the arm of the Lord revealed 
o Esa. 53.1 . Secondly, they are made a spectacle unto the world, and to Angels, and to men 
p 1 Cor 4.9. . Thirdly, sin (which by their preaching they labour to beat down) doth grow up, and abound more and more. Fourthly, hence they grow weary of their lives, as we see in Elias, who desires that he may die, because of the wickedness of the world 
q 1 King. 19.4. , so holy jeremiah cries out, Woe is me, my Mother, that thou hast borne me a man of strife, and a man of contention to the whole earth 
r jerem. 15 10. . Yet let them lift up their heads, and listen unto the comforts pronounced unto them: For First, God saith to Moses and Samuel (and under them to all his Prophets) and Christ to his Apostles (and under them to all faithful preachers) They have not despised you, but me. Secondly, the Lord saith unto them, fear not, I am with you 
s jerem. 1.8. .  
Thirdly, their labour shall not be altogether in vain, in regard of others, for some shall be still converted, wheresoever the Gospel is preached 
t Acts 17.34. . Fourthly, their pains shall not be at all in vain, in regard of themselves, for they shall be crowned. Thus the Lord is pleased to comfort the sad hearts, and lift up the drooping, and hanging down heads of his faithful Ministers.  
Secondly, Magistrates they watch, when subjects, and inferiors sleep; they take care for all, and yet though they be thus faithful and zealous, they are not respected, but rather disobeyed, hated, and slighted by the vulgar sort of the sons of Beliall. This is enough to make them mourn, and a just cause of sorrow, and therefore to comfort them, the Lord bids them not to fear, for he will be with them 
u Iosh. 1.5, 9 , and their work shall be rewarded.  
Thirdly, poor men want in a manner all necessary things, which makes them grieve, but for these (if good) the Lord hath these comforts, that 1. he will give them needful things (though not superfluous) to the supplying of their wants, though not of their desires: and 2. those things, that he withholds from them, he detains, because he sees them to be poison, and hurtful unto them.  
Fourthly, Godly and pious men dare not lie, nor defraud, nor cousin, by false weights, or false measures. and therefore their gains and means is very small: but here is their comfort, God will provide for them.  
Secondly, the Lord hath comforts and consolations, for all perils and dangers and griefs whatsoever, as for example. First, if thou be in any temporal danger; then here is thy comfort, that all things shall work together for the best unto thee 
x Rom. 8.28. . Secondly, if thou be derided for the profession of religion, the holy Comforter will afford internal consolation unto thee. Thirdly, dost thou mourn for the sins of others, and art in fear for them; then here is thy comfort, viz. 1. If they be righteous men who have sinned, and for whose sins thou art troubled, thou must remember, they stand or fall to their own Master 
y Rom. 14.4. . 2. If they be wicked men, for whose sins thou mournest, and whose persons thou art afraid of, in regard of their sins, yet thou mayst be comforted through hope.  
What hope can we have in bewailing the sins Quest. 7 of the world, and of wicked men? Chrysost. imperf?  
First, it may be, that by thy prayers, tears, counsel, Answ. 1 & advice, some may be converted; although the Apostle fears the worst, and hears bad enough of those unto whom he writes, yet he hopes the best (Heb. 6.9.)  
Secondly, the audaciousness and boldness of Answ. 2 the wicked in sinning shall not be perpetual, for Christ will come to judge the world, and therefore hence we may have some comfort in our mourning, for the sins of the wicked.  
Thirdly, God will glorify himself, either by Answ. 3 converting them from sin, or by confounding them for sin: Wherefore in regard of God's glory, we are not utterly deprived of comfort in our sorrow for their sins.  
Answ. 4 Fourthly, at least, when we see apparently that they belong not unto God, we then mourn no more; that is, if we see them die in their sins, as they lived in their iniquities, than we are to cease our mourning for them; and therefore in bewailing the sins of the world, we have this hope, that either our mourning shall be turned into mirth by their amending, or shall be brought to end by their death.  
Fourthly, if thou grievest for thy own sins committed against thy God; thou mayst hearken what the Lord saith, and he will speak peace unto thee, he will tell thee, he desires not the death of a sinner, but rather that he should turn from his sins and live; He will tell thee, that the sacrifices of God are a broken and contrite heart, and such a sacrifice he will not despise 
z Psa. 51.17. . Yea thy Christ will tell thee, that if thou feel thy sins to be a burden unto thee, that he will ease thy shoulders of that load, if thou wilt but come unto him 
a Mat. 11.28. . Thus the Lord hath particular comforts, for all the griefs of his children, or whatsoever their causes of mourning be. And thus we have seen the first consolation, which we have from this Blessed Comforter, and that is, temporal. Secondly, the Holy Spirit gives unto all holy mourners, spiritual solace, and that two ways, first, by mitigating their affliction by inward comfort; hence they can rejoice in tribulation 
b Rom. 5.3  yea hence they can cheerfully endure death 
c Rom. 8.36. , as we see in Paul (Acts 20.) and in the other Saints, Heb. 11.35. etc. And in the Apostles, who rejoice, that God is pleased to think them worthy to suffer for Christ's sake 
d Acts 5.41. . Secondly, by giving unto them internal peace of conscience, both with themselves, and with their God 
e Phil. 4.7. , insomuch as they become thereby more than conquerors, in their greatest afflictions and trials 
f Rom. 8.31.37. and 2 Cor. 1.4. . Thirdly, this Paracletus will give unto these mourners in Zion, eternal consolation in the new Jerusalem which is above: where and when Death shall be swallowed up in victory, and all tears wiped from off their faces 
g Esa. 25.8. and Apoc. 7.17. , Revel. 21.4. And their temporal mourning changed into eternal mirth, as Abraham saith to Dives, of Lazarus, he in his life time received pains, therefore now he is comforted 
h Luk. 16.25. , and hence it is called everlasting consolation 
i 2 Thess. 2.16. , yea joy and comfort which the heart of a mortal man is not able to conceive off 
k 1 Cor. 2.9.10. .  
Quest. 8 How many degrees are there of this Eternal Consolation?  
Answ. Two, to wit, First, from death, when the spirit returns unto God that gave it, and the soul is carried by the Angels into heaven, to enjoy the joys of that celestial paradise, with Christ for ever and ever. The second is, from the resurrection, when the body being united into the soul, both are made partakers of that eternal bliss; when we can see God with these same eyes 
l job. 19.26. , having put on immortality as a garment, and our corruptible bodies being made incorruptible. And therefore from the consideration hereof, we may see how blessed a thing it is to mourn, and to want comfort for a while here on earth; and how wide they shoot, that think those happy that laugh and rejoice here on earth: Extrema gaudij luctus occupat, the end of temporal joy is eternal sorrow, as we see in Dives, thou in thy life time receivedst pleasure (saith Abraham) therefore now thou art tormented 
m Luk. 16 25. . We see worldlings rejoice, and expose themselves wholly to profuse laughter and mirth, according to that of the Prophet, The harp and the viol, the tabret, and pipe, and wine are in their feasts 
n Esa. 5.12 , with joy and gladness slaying Oxen, & kill sheep, eating flesh, and drinking wine 
o Esa. 22.13.  in bowls, chanting to the sound of the viol, inventing instruments of music, and anointing themselves with the chief ointments 
p Amos 6, 5.6. . But all this jollity doth not argue felicity, the lives of worldlings being merely tragical, that is merry in the beginning, but the Catastrophe, death and misery; Balthasar feasts, but by and by trembles, and within few hours is slain, Dan. 5.5. And many more like him, spend their days in good things, and in a moment go down into the pit 
q job. 21.13. . And therefore let us remember, how vain all the joys of this world are, and not place our felicity in them, or think ourselves happy because we enjoy them, but rath r think, blessed are they that mourn.  
What comforts may we be supported withal Quest. 9 in the time of our sorrow? What consolations may we propound unto ourselves in our distress, that we may the more patiently bear and undergo it?  
Ruminate in the day of mourning, and time of grief, of these five things Remember first, Answ. that affliction is common with thee unto all the faithful; and therefore thou mayest the better bear it 
r Heb. 12.8. .  
Secondly, remember affliction may be grievous to the body, but it is joyous to the soul: our Saviour saith, Fear not him (nor that) which can kill the body; but fear him (and that) which can cast body and soul into hell fire: And therefore we should not fear affliction, because it can but kill the body, it cannot destroy the soul  
Thirdly, remember the pleasures of sin are but for a season, & wicked delights and joy may be pleasing unto us a while; but the end thereof is death: and therefore we had better be clothed with mourning, than girded with this mirth.  
Fourthly, remember thy sorrow and mourning shall not long last, it shall but endure for a night; thou shalt not be long under the Chyrurgians sharp instrument; and therefore bear patiently thy momentany pain.  
Fiftly, remember, most undoubtedly thy sorrow shall end in eternal joy and glory; For if thou patiently suffer with Christ, and for Christ, than thou shalt be glorified with him 
s Rom, 8.17. , when and where all grief and cause of sorrow shall be taken away; as our Saviour saith in this verse, Blessed are they, that mourn: for they shall be comforted.   
VERS. 5. Blessed are the meek: Verse. 5 for they shall inherit the earth. 
§. 1. Blessed are the meek.] The Fathers and Sect. 1 Schoolmen, (as was showed before, vers. 3. Quest.) do only observe here seven Beatitudes; and some of the Fathers, and most of the Papists, do make Poverty in Spirit the first beatitude, and Meekness the second, and Mourning the third, etc.  
Whence they propound this question, Why is meekness put after poverty of spirit?  
Answ. 1 First, those that are humble and poor, are ordinarily contemned, and usually injured, and subject to much hard and harsh measure upon the earth; and therefore they stand principally in need of meekness, lest otherwise they should be provoked unto anger and impatience, and desire of revenge.  
Answ. 2 Secondly, Meekness is put after Humility, and poverty of Spirit, because the humble and poor are disposed, and more apt unto meekness; as proud and great rich men are more prone unto anger 
t Charthus. s. .  
Sect. 2 §. 2. For they shall inherit the earth.]. What Quest. 1 is the meaning of these words?  
Answ. 1 First, some understand this of a sensible or an intelligible earth-these Chrysost. s. & Imperf. doth reject.  
Answ. 2 Secondly, some understand our glorified bodies as David saith, My portion is in the land of the living 
u Psal. 27.13. , as if he would say, our bodies while we live here are the land of the dead, but are called the land of the living, when they are glorified. (Chrysost. imperf.)  
Answ. 3 Thirdly, some understand this of the body of Christ, that 'tis of the glory of his clarified body. Thus Saint Hilary upon these words understands them.  
Answ. 4 Fourthly, by earth, some understand eternity, to wit, either first, the heaven of the blessed, which is called earth, in respect of the imperial heaven; or the court, in respect of the throne of God, and the Temple of the most high. Or Secondly, by eternity is meant that new earth, which Saint Peter mentioneth (2 Pet. 3.) and which is called earth, in respect of heaven. (Chrysost. imperf.)  
Answ. 5 Fiftly, some understand this literally of this world, they shall inherit the earth, that is, the world: and thus (almost) all our late divines expound it.  
Answ. 6 Sixtly, some conjoin them both, understanding both earth and heaven, the life present and to come: Non de futura solum sed etiam de praesenti. Chrys. s. And thus I take the words indeed to be understood; but yet for a more methodical & orderly handling of them, we will severally observe a double sense, viz. First, they are to be understood of this life present. Secondly, of the life to come.  
First, by Earth is meant the life present: Meek men are thought to be deprived of the riches, and possessions of this world, by worldlings; but Christ shows here the contrary, that they shall possess the earth 
v Chrys s. & de variis. . Or more plainly, that although God give unto the meek eternal life, and would have them to expect it and hope for it, yet over and above he doth also give them earthly possessions: the promise of future blessings doth not take away the hope of present, for holiness hath a promise both of this life, and the life to come 
w 1 Tim. 4.8. . which promise is principally and particularly confirmed and made unto the meek, both by our Saviour here, and also by the Prophet David. Psal. 27, 9.11.22.  
How doth God give the earth, in this sense Quest. 2 unto the meek, for we see them often poor, persecuted, afflicted, destitute of food, raiment, habitation, flying from place to place, for the safeguard of their lives, as meek Moses was constrained to do?  
First, some understand this of the men of the Answ. 1 world, as if our Saviour should say, blessed are the meek, upon the earth, for they shall have many friends in the world: And therefore those that desire amity, and not enmity, let them embrace meekness; what benefit is it to be opposed by all? it were certainly much better to be beloved of all; We hate proud men, we avoid the company, and society of angry men, those that are cruel (though great) men, we wish in their graves, now meek, gentle, and humblemen are free from that hatred, these wishes, and consequently gain much love and friendship amongst men.  
Secondly, some understand this, of the fruition Answ. 2 of their part or portion in earthly things, as if our Saviour would say, blessed are the meek, for others are so troubled, turmoiled, molested, and disquieted, that they have no comfort in any thing they enjoy, but are (in regard of any comfortable use thereof) deprived as well of those things, which they have, as which they have not; but they shall enjoy what they possess with joy and comfort; yea although they be as having nothing, 
x 2 Cor. 6.10.  yet they shall possess all things.  
Thirdly, some understand this of the affairs Answ. 3 and employments of this world, because meekness is profitable unto us in every estate and condition of life: As for example.  
First, meekness is very profitable unto those, that have undertaken the state of Matrimony, for so the Husband shall win his Wife, and the Wife the Husband: Plato tells us, that if a man clap his hands together, being both open, or if one be shut, & the other open, he takes no harm at all by the blow, but if the fists be both bend, he will hurt his hands: So if both husband and wife be mild and meek, or if the one be always gentle, patiented, and forbearing, the bond of conjugal love doth long continue entire, but if both be proud, or furious, or angry, or hasty, or revengeful, than the Matrimonial knot of love is quickly loosed; and therefore meekness is profitable for the married couple, if they desire long to continue in mutual love.  
Secondly, meekness is very necessary and behooveful both unto children and servants, that is, Masters and Fathers, by being meek and gentle unto them, shall gain more love, respect, service, and obedience of them, then by being proud, harsh, and cruel unto them: Parents and Governors must not be remiss and negligent, but meek and gentle in their places; they must not provoke their youth unto wrath 
y Ephes. 6.4 6 , lest they say, as he doth 
z Terent. Adelph. . Illum colunt, at me mortuum cupiunt: If we had meek and courteous Ma●ters, we would reverence, love, and obey them; but we have such currish and harsh masters, that we wish they were dead.  
Thirdly, meekness is good among neighbours; Mollis lucratur amorem, the mild & gentle man is loved wheresoever he comes; because quiet and meek answers do quench the sparks of strife and contention, which often are occasionally kindled amongst adjoining neighbours.  
Fourthly, meekness is good in Magistrates: and therefore the old experienced Counsellors give advice unto Rehoboam, to be a servant unto the people one day, and in answering them, to speak good words unto them, and then they would serve him for ever 
a 1 King. 12.7 : that is, speak them fair, be affable, gentle and courteous unto them, show thyself meeeke towards them, and one that loves and desires their good: and then thou shalt knit them unto thee for ever. The excellency of this counsel appears by the sequel: for Rehoboam answering them with proud and threatening language, ten of the twelve Tribes fell from him. The common people are like untamed (yea wild) beasts; and therefore must not too rigidly be governed, but domanda popismis, are to be tamed with clapping, and soft and gentle handling; which if Pertinax the Emperor had done, he had not been slain.  
Fiftly, if we be expulsed, or expelled, or banished out of our native home, than Meekness is profitable in exile, for omne solum miti patria, a mild man is never out of his country, every nation being to him wheresoever he is, as his own. The earth is the Lords, and the fullness thereof 
b Psal: 24.1. . And therefore he will fulfil his promise made by Christ, unto the meek, in every land and place.  
Sixtly, if we should descend to lower and more inferior persons, estates, or particulars, we may evidently see, how good and profitable a thing it is to be meek and gentle: as first, if we have any thing to buy, we desire rather to go to that shop where there are quiet, courteous, and gentle Shopkeepers, than to those that are peevish, froward, and hasty. Secondly, if we lack servants, men or maids, we rather covet those that are meek and quiet (though worse, for that employment we have) than those that are so proud, that they will not be reproved, or so turbulent, and of such unbridled tongues and tempers, that the family is continually disquieted by them. Thirdly, yea when we travel, we love that feigned & counterfeited meekness and courtesy which we meet withal in our Inns. And therefore we should accustom ourselves unto meekness, that so we might be beloved of all persons, lovingly entertained in all places, and happy and blessed in all estates and conditions. Substantia perire potest, affabilitatem furari nemo potest 
c Gualt. s. . Riches may be lost, and may become unprofitable unto us; but affability, courtesy, gentleness, and meekness, is a virtue, which none can take from us, and which we may (with benefit and comfort unto ourselves) exercise and practise in all places, and in all employments. Thus much may suffice for the third answer.  
Fourthly, some understand by the inheriting Answ 4 of the earth,. the good blessings of this life, and that either, first, because what they enjoy, shall not decrease. Or secondly, because it shall truly increase.  
First, the possessions of the meek shall not decrease, but continue with him, as appears thus;  
First, he himself will not consume them, either in law, or suits, or contentions, or pride, or vain ostentation, or by ambition, as many do. Secondly, neither are others provoked by them. Many a man hath been utterly undone, and impoverished by incensing and exasperating of others, by proud, scandalous, and uncourteous words: But the meek man provokes none; and therefore as he doth not sue others, so he is not sued by others. Thirdly, neither is the anger of the Lord kindled against him. Many gather riches wickedly, and the Lord scatters them justly; many by oppression join house to house, and land to land, and the Lord curseth them for it 
d Esa. 5.8. . Now the meek man is free from this danger, because he doth not so desire riches, or temporal possessions, that he will acquire them by any wicked means, or ways.  
Secondly, that which the meek man possesseth, shall truly increase, because the Lord will prosper him, as he did joseph, this being the very thing which is promised in this place, that the meek shall be blessed in temporal things.  
Fiftly, some understand long life to be the Answ. 5 blessing here promised: David saith, Bloody and cruel men shall not live out half their days: therefore by the rule of contraries, mild and meek men shall multiply their days, and be crowned with the crown of old age. Wherefore I conclude the first sense and exposition of this verse, with the saying of the Psalmist; Wha● man is th' re that desires to live long, and see good days? let him learn and labour to be mild and gentle: for so blessed are the meek in this life, that they shall inherit the earth.  
Secondly, the words, for they shall inherit the earth, are to be understood of the life to come, and not only confined to this present life: as if our Saviour would say, Blessed are the meek: for they shall be crowned with eternal glory; as the Father 
e Basil. s. Psa. 33.  said, The celestial Jerusalem is not the spoil or conquest of bloody Soldiers, Sed spes mansuetorum, but the hope and reward of those that are meek.   
VERS. 6. 
Verse. 6  Blessed are they that hunger and thirst after righteousness: for they shall be filled. 
Blessed are they that hunger, etc.] This verse contains the fourth beatitude, wherein I shall but only propound one general question, and that is this;  
What is meant here by hungering and thirsting? Quest. 1  
It may either be taken Literally, or Morally, Answ. or Spiritually.  
First, hunger and thirst may here be taken Literaliter, for natural hunger and thirst; And thus Saint Luke seems to mean (Luk. 6.21.) when he saith, Blessed are ye which now hunger, that is, which through poverty hunger and thirst in the world: thus Saint Paul saith, even unto this present hour we both hunger and thirst 
f 1 Cor. 4.11. .  
Some 
g Staplet. Antid.  vehemently inveigh against this exposition, thinking it not enough to say, that this is not the principal thing that is aimed at, or understood in these words; but this is not meant at all in this place. And they bring these three reasons, or arguments, for the confirming of their assertion, and dislike of our present interpretation. The first is this.  
Object. 1 The poor, who are hungry and thirsty in the world, are not filled, or satisfied; and therefore a natural hunger and thirst cannot here be meant.  
Answ 1 First, the Antecedent is false: for we see sometimes the hungry are filled, and the poor plentifully relieved, as might be instanced in jacob, joseph, and job: yea there is a direct general promise made unto the faithful, both in this life, and the life to come 
h 1 Tim. 4.8. ; and a special particular promise of the point in controversy: Behold (saith the Lord) my servants shall eat, and ye shall be hungry, my servants shall drink, and ye shall be thirsty, &c 
i Esa 65.13. .  
Answ. 2 Secondly, it is an absurd argument, The poor that hunger, are not now filled; therefore they never shall be, The poor are oppressed; therefore they never shall be delivered: There are no stars seen at twelve of the clock at noon; therefore there shall none be seen, at twelve of the clock at night. How absurd this argument is, let every novice judge.  
Answ. 3 Thirdly, Calvin (whom Stapleton here opposeth) doth not say, jam saturandos, but posthàc, not they that now hunger and thirst, shall instantly be filled, but hereafter: to wit, either first, by allaying and abating the appetite, as a Martyr said, If his enemies took from him bread, God would take from him hunger. Or secondly, by peace of conscience, affording them such internal joy and comfort, that their poverty and hunger pincheth them not. Or thirdly, by the crown of eternal life bestowed upon them; and thus the hunger of Lazarus was satisfied.  
Object. 2 Secondly, he argues, All these promises pronounced by Christ, are spiritual, therefore literal hunger cannot here be understood.  
Answ. This reasoning is as absurd as the former: the reward is not temporal, therefore it is not given temporally to the poor, this follows not.  
Object. 3 Thirdly, he objects again, Esurientes (appetentes) temporalia, non beati, miseri potius: Those that hunger after (that is desire) temporal things, are not blessed, but rather miserable; and therefore by hunger and thirst a literal lack cannot be understood.  
Answ. 1 First, he doth grossly abuse & corrupt Calvin, who doth not speak, de appetentibus, of those that desire temporal things; but de carentibus, of those that want and stand in need of temporal things.  
Answ. 2 Secondly, I give one general answer more unto the thing objected; that is, that this place may be understood of a literal hunger & thirst, which appears evidently by comparing two verses together: Saint Luke (chap. 6.21 verse) saith, Blessed are ye that hunger now: and by an Antithesis, vers. 25. saith, Woe unto you that are full: What is the meaning of this? Doth our Saviour denounce a woe against them that are full of the works of righteousness? Certainly no such thing, but those that abound in temporal possessions: for there is a double Fullness, the first terrene and earthly in this life; the second spiritual, in the life to come: Woe be unto those (saith Christ) that seek the first, for they shall lose the second (vers. 25.) and blessed are those that have not the first, for they shall have the second (vers. 21.) and howsoever they may (by reason of their poverty and want) seem miserable unto others, yet they are nothing less, they being indeed truly blessed.  
Are all blessed that are pinched with poverty Quest. 2 in this life?  
No, but only those, Answ. who hunger and thirst for righteousness sake; there are many men, that are miserably poor, and poor miserable men, who hunger and thirst for want, but not for righteousness, being impoverished, either by idleness, or wastfulnesse, and therefore have no promise at all of blessedness: But happiness is pronounced and promised to the righteous man, who will not unjustly enrich himself; who will not for wealth forsake his God, to run after the world, or the devil, by the use of wicked means, but will rather be as poor, as Lazarus. Certainly, the poor man that walketh, and thus continueth in his integrity is a happy and a blessed man 
k Pro. 19.1. . And thus much for the literal interpretation of these words.  
Secondly, by hungering and thirsting may be meant a moral hunger and thirst, which is, when men hunger for just judgement to be executed, they being unjustly injured or scandalised 
l Muscul. s , and cannot obtain justice, according to the equity of their cause: To these our Saviour saith, Blessed are thy that hunger and thirst after righteousness, that is, blessed are those, that by wrongs and injuries, are deprived of their right in this life, and so are constrained to hunger and thirst after that which is their own, waiting with patience to obtain the same. Now this moral hunger after righteousness is twofold, viz. Either for ourselves, or for others. First, the moral hunger after righteousness, is when being injuried and wronged, we desire to be justly dealt withal; or if we be slandered, that the truth may be brought to light, that so we may be acquitted of the crime laid unto our charge. Secondly, the moral hunger after righteousness may, and aught to be for our brethren as well as ourselves; for we should be zealous for others, when we see them oppressed in their estates, or punished in their bodies, or wronged in their good names, for righteousness sake, as that holy Prophet out of his godly zeal unto those who were oppressed, cries out unto God, Oh Lord, how long shall I cry, yea cry out unto thee of violence, and thou wilt not save; wherefore holdest thou thy tongue, when the wicked devoureth the man, that is more righteous than himself 
m Habak. 1.2 13. .  
Quest. 3 Why should we thus zealously hunger, that just judgement may be executed for the relief of others, is it not enough for us that we are not wronged?  
Answ. 1 First, Christians ought so to put on the bowels of compassion, that they might be as sensible of their brethren's miseries, as though they were their own: we are taught to weep with those that weep, and to rejoice with them, that do rejoice 
n Rom. 12 15. , yea to remember them that are in bonds, as though we were bound with them, and them that suffer adversity, as though we were under the rod 
o Heb. 13 3. .  
Answ. 2 Secondly, our love unto those that suffer for righteousness sake (that is for God's sake, and in a good cause) is an argument of our love unto God, 1 Joh. 4.20. And without this love unto them, we cannot love God, and therefore by all means we should express our zealous love and affection unto them.  
Quest. 4 How fare must this zeal of ours be extended in the behalf of the righteous, who are unjustly wronged and injured?  
Answ. 1 First, if thou be a public man, that is a Magistrate, than thou must avenge their cause, and help them against their oppressors, and punish their backbiters and slanderers.  
Answ. 2 Secondly, if thou be a private man, then ne ultra crepidam, thou must go no further, than thy calling will warrant thee; that is, first thou must grieve in thy heart for their wrongs, and oppressions. Secondly, thou must pray for them unto God, that he would arise to defend them, and to plead their cause, against all their enemies. Thirdly, thou must show thy zealous love and affection unto them, by thy words, that is by speaking for them when they are abused or scandalised, and by urging the Magistrate with all modest importunity, to execute just judgement for them upon their enemies. And thus much for the Moral sense of these words.  
Thirdly, there is Fames spiritualis, a spiritual hunger and thirst: having elsewhere to handle this, I here will but only touch it: Blessed are they that hunger and thirst after righteousness: First, these words may spiritually be expounded thus: Blessed are those that are grieved with the iniquities of the times, and mourn for the sins of the world, and withal do in heart and soul long for the amendment and reformation thereof. Secondly, by righteousness we may well in the first place understand the righteousness of Faith, whereby a sinner is justified through faith in Christ, and so stands righteous before God, having the pardon of all his sins sealed unto him: We may in the second place by righteousness understand righteousness of works, whereby a man is sanctified and made holy, having God's Image renewed in him by the Spirit of grace, which was lost by the fall of our first parents: And this appears by these places. Isa. 55.1. 1 Joh. 7.37. Rev. 21.6. All which places are one in substance, for by waters we must understand righteousness, which is that spiritual grace of God, the fountain of all blessings, whereby sinners are justified and sanctified 
p Perkins. s. .   
VERS. 7. Blessed are the merciful, Verse. 7 for they shall obtain mercy. 
In this verse we have these two parts, to wit, 

The blessedness promised, wherein are these two things, 

First, in general, who are blessed, the Merciful.  
Secondly, in particular, what mercy, and how manifold it is, which is here required unto this blessedness.    
The reason of the blessedness, or promise thereof, wherein are these two things, viz, 

First, in general, why are the merciful blessed; because they shall obtain mercy.  
Secondly, in particular, what mercy this is, which the merciful shall obtain.      
First, in general, we see here, who they are that shall obtain mercy; only the merciful: Observe. 1 Teaching us that those who would find mercy, must exercise mercy: He hath showed thee O man (saith the Prophet) what is good; and what doth the Lord require of thee, but to do justly, and to love mercy 
q Micah 6.8. .  
Quest. 1 Why must we be thus careful to show mercy unto others?  
Answ. 1 First, because Mercy is a virtue taught us by nature; or, because by the light of nature we are taught to be merciful one towards another. For first, nature teacheth, Nemo sibi natus 
r Cicero. . No man is borne or brought into the world only for himself, but to do good unto others, as well as unto himself. Secondly, Nature teacheth that we must not be cruel, or revengeful against our own flesh: No man ever hated his own body, but nourisheth and cherisheth it (saith the Apostle) that is, by the light of nature we are taught to do good unto ourselves, and those that are of our own flesh and blood: And therefore we should be merciful unto all, because we are all children of one Father, and creatures of one and the same species, or kind.  
Thirdly, Nature teacheth us, that vindictae brevis voluptas, misericordia perpetua, the pleasure that a man hath in revenge is very short, but the delight which a man finds in showing mercy is of great continuance: and therefore we should be merciful.  
Secondly, mercy pleaseth God, and therefore Answ. 2 we should be merciful; that the Lord is pleased herewith, appears thus. First, he loves and delights himself to show mercy; hence it is said, The earth is full of his mercy (Psal. 33.5.) Yea his mercy reacheth unto the clouds (Psal. 36.6. and 108.4.) and is perpetual, enduring for ever (Psal. 100.5. and 106.1. and 107.1. and 136.) yea, all his ways are mercy and truth (Psal. 25.10.) this being his nature, to be merciful and gracious, slow to anger, and of great kindness, Psalm. 86.5.15. Exod. 34.6. Secondly, the Lord hath proposed this his mercy unto us for our imitation; Be merciful as your Father in heaven is merciful 
s Luk. 6.36. , and do good unto all, as he doth, who causeth his Sun to shine, and his rain to rain both upon the good and bad 
t Mat. 5.45. : and therefore when we follow the Lord herein, certainly we please him. Thirdly, the Lord to assure us hereof, hath plainly told us, that mercy is very acceptable and grateful unto him: I will have mercy, and not sacrifice, saith the Lord and his Christ. Ose. 6.6. Matth. 9.13. and 12.7. And Solomon, a type of Christ, saith, that the merciful man doth lend upon usury unto God 
v Prov. 19.17. : yea our Saviour describing the general judgement, doth show how graciously the Lord accepts works of mercy, wherein we have first, God's acceptation, In as much as ye have done it to them, ye have done it unto me. Secondly, his enumeration, When I was hungry ye fed me, when I was thirsty ye gave me drink, etc. Thirdly, his remuneration, therefore come ye blessed into everlasting joy 
u Mat. 25.40. etc. . And therefore we may safely say, that God is pleased with mercy, and that it is our part to be merciful, if we desire to please him.  
Answ. 3 Thirdly, God hath threatened to punish the cruel and unmerciful man: and hath promised to reward the merciful; and therefore if we desire to be made partakers of mercy, or to be freed from misery, we ought to be merciful. First, the cruel and unmerciful man shall find no mercy: Behold (saith the Lord) this was the iniquity of thy sister Sodom, she did not strengthen the hand of the poor and needy: therefore I took her away as I saw good 
w Ezek. 16.49. etc. . And thus Solomon threatens, that whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard 
x Pro. 21.13. . And shall have judgement without mercy, because he shown no mercy 
y James 2.13. . Secondly, the merciful man hath from God a promise of mercy: This will further appear in the second part of this verse, and therefore I now leave it.  
Answ. 4 Fourthly, it is our duty, as we are Christians, to be merciful; as thus appears, by these dependant particulars: First, we are all one body: Thus saith the Apostle, We being many, are one body in Christ, and every one members one of another 
z Ro. 12.5. . Read for this purpose, 1 Corinth. 12.12. and 10.17. and Ephes. 4.4.15.16. Secondly, never any man hated his own flesh 
a Ephe. 5.29. . Thirdly, hence came that mutual communicating of riches, which we read of, Acts 2.44. and 4.32. that no man esteemed any thing his own which he possessed; but those that had, communicated unto the necessities of those that had not. This made Theophrastus say of two friends, Cur ergo alter dives, alter pauper? If you be such a pair of friends as you make the world believe, then how comes it to pass, that the one of you is rich, and the other poor? As if he would say, one friend should not see another lack, so long as he hath to supply his want. Fourthly, hence God leaves poor amongst us, to try, whether we will communicate unto their necessities, or not; The poor shall never cease out of thy land; therefore thou shalt open thy hand wide unto thy brother, to thy poor, and to the needy in the land 
b Deut. 15 11. . Fiftly, from hence mercy is made an evident token of a righteous man, and such as the Lord will acquit and justify. Read job 31.16.17.18.19. and Luke 10.30. And therefore if we desire to discharge our duties either to God or man, it is necessarily required that we should be merciful.  
In the first answer to the former question, we Quest. 2 affirmed, that nature taught us to be merciful; whence it may be demanded, if this be universally true, or not?  
It is not, Answ. some holding the contrary in opinion: some in practice.  
First, some are herein contrary minded, not in their judgement approving of Mercy: and these are either the common people, or the Philosophers. First, the common sort of people think merciful men to be Polypragmones, too pragmatical, and meddling; yea indeed no better than fools, who not being content with their own afflictions, and proper miseries, will trouble themselves with the distresses of others. Secondly, the Stoics, a Sect amongst the Phisophers, had a double sinister opinion concerning this virtue of Mercy: First, they thought merciful men twice miserable men, because they were afflicted, I. with their own misery: and, II. with others misery. Secondly, they thought merciful men to be very weak men; and pitiful men to be passionate men; because they would have men to be subject neither to mercy, nor envy, nor any other passion 
c Cicero Tuscul. 3. . Wherein we may see, I. the foolish wisdom of the flesh, even in the Philosophers, and how corrupt carnal reason is. II. We may hence see also their absurd consequence, it is an infirmity and weakness to be subject to vice; therefore also to virtue: we must not be subject to the passion of envy, therefore not of mercy. The one is forbidden, the other is commanded: the one is pleasing unto God, the other is displeasing: by the one (Envy) we imitate Satan: by the other (Mercy) we imitate God. And therefore this opinion is to be exploded.  
Secondly, some are contrary hereunto in their practice, being cruel, hard, uncharitable, and of flinty hearts: And therefore the Apostle (utterly disliking this amongst Christians) doth earnestly desire them, as the elect, holy, and beloved children of God, to put on the bowels of mercy and kindness 
d Col. 3.12. . But here hardhearted men will object many things.  
First, from carnal reason, or natural wisdom, Object. 1 they object thus: First, he hurts two, that gives relief to a poor man in misery; quia & perdit, & prolongat vitam admiseriam 
e Plaut. , that is, first, he wrongs himself, because he loses what he gives: secondly, he hurts the other, because by his present relief, he doth prolong the miserable life of the poor man. Secondly, for the most part, the poor are most unthankful people, and therefore as the proverb is, all the liquor is lost, that is put in a cracked dish.  
First, thou knowest not what a day may Answ. 1 bring forth; and therefore help him for the present, who stands in need, and it may be, the Lord will take care to provide for him for the time to come. Thou must not say, he is miserably poor, and will certainly be famished one time or other; and therefore I may as well let him die now, as hereafter: but thou must now relieve him, as God requires, and for the time to come, leave that unto the Lord.  
Secondly, thou must not neglect to show Answ. 2 mercy the unto poor, because they are an ungrateful generation: for that which thou dost unto them, is grateful unto the Lord, and shall be rewarded by him, although the poor forget to be thankful.  
Secondly, they object from equity and justice Object. 2 thus: The poor and miserable people suffer but the punishment which they have deserved; and therefore it is an unjust thing to relieve them, and little better than to take by force, a thief and malefactor out of the hands of the Justice, or Judge. They have been idle, or drunken, or prodigal, wasting their substance with riotous living; and therefore it were not just to help them, but to let them pinch for their pains.  
First, what they are, or have been, is nothing Answ. 1 unto us, we must leave them to the judgement of God: yea, consider our own deserts, if we by our sins have not deserved, that the Lord should make us as miserable as now they are; and therefore their former sins should not cause us to shut the door of our compassion against them. Thus the Apostle exhorts us, not to disdain and scorn those that have sinned, but consider ourselves that we have sinned, and may sinne as grievously as they; and therefore we should restore them with the Spirit of meekness 
f Gal. 6.1. .  
Answ. 2 Secondly, we must learn to distinguish between Divine and humane punishments: first, there is a certain law of humane punishments; and therefore they are not to be hindered: yea, the Judge is here charged to discharge justly his place, Ye shall do no unrighteousness in judgement, thou shalt not respect the person of the poor, nor of the mighty: but in righteousness shalt thou judge thy neighbour 
g Levit. 19.15. , whether poor or rich. Indeed it is required, that Mercy should be mixed with justice in judgement, but not that justice should be altogether omitted. Secondly, Divine punishments are not inflicted by one and the same rule, or way: for sometimes God afflicts for sin, sometimes for trial; and therefore wheresoever we see the hand of God lie, we may there assent in our hearts unto the Lord, that he is righteous in all his ways, and just in all his judgements: but yet with our helping hands, we should commiserate, pity, and (to our ability) ease and lessen the burden of the afflicted.  
Object. 3 Thirdly, they object again from Religion: First, charity begins at home; now by relieving them, we neglect ourselves; by imparting unto their necessities, we impair our own estates; and therefore in religious equity it is not required of us.  
I answer, we must do as we would be done Answ. 1 unto: yea, we must give a good example unto others: we should labour that others might follow us by equal steps in charity and bounty towards the poor, and that by our example others might be provoked.  
Secondly, they say, it is not only iniquum, an unjust thing; but it is also impium, a wicked and ungodly thing: for by this means they injure their children; and he that provides not for his family, is worse than an Infidel.  
I answer, we must prefer neither the riches Answ. 2 of our children, nor our own pleasure before the life of our brother. And therefore although the flesh be prone to murmur in this kind, yet let us remember these things: First, it is not actus elicitus, sed imperatus, not a free and voluntary action, but a thing commanded and enjoined by God, and therefore we are obliged thereunto in duty towards God. Secondly, remember, we and the poor are but one flesh. Thirdly, that which we do unto them, we do unto God. Fourthly, if we be hardhearted towards the poor, we provoke the wrath of God without mercy. Fiftly, Merrcie being a Divine work, shall certainly be rewarded. And thus much for the first branch of the first part, who they are that are blessed.  
Secondly, what mercy is this which is required Quest. 3 unto this blessedness?  
Mercy may be defined thus, Answ. Alienae miseriae in cord compassio. (August. de Civit. Dei, 9.13.) A commiserating of another man's misery in our heart: Or aegritudo ex aliena miseria (Cicer. Tuscul. 3.) A sorrow for another man's distress. Or, Dolour pro aliena miseria, ex voluntate & charitate. (Gualt.) A hearty grieving for another man's grief, arising out of an unfeigned love unto the party afflicted. Or more plainly thus, Mercy is a pitying of another man's misery, with a desire and endeavour to help him to the uttermost of our ability. And therefore unto mercy is required, First, a sorrow: Secondly, sorrow for our brother's affliction, not for our own. Thirdly, a cordial, not a counterfeit sorrow. Fourthly, not a a bare sorrow of the heart, but a grief accompanied with a helping hand.  
How manifold is this mercy, to which is made Quest. 4 this promise of blessedness?  
First, some divide it into Temporal and Spiritual, Answ. 1 in general: but more particularly into these seven branches. First, to have a care of Orphans and Widows. Secondly, to plead the cause of the oppressed. Thirdly, to protect and defend the life of him that is in danger, whether it be by shipwreck, or pursuit of enemies, or false witness, or the like. Fourthly, to redeem captives. Fiftly, to reduce those into the right way who stray and err from it. Sixtly, to advise and admonish a man of that danger which we see approaching unto him. Seventhly, to defend and maintain the reputation and credit of those that are scandalised. I grant these are good works of mercy: but this division is imperfect, many things being omitted therein (as follows by and by) and therefore I pass by, and from this.  
Secondly others (Stapleton Luk. 6.37.3 S.) say, Answ. 2 that mercy is exercised either first in judgement; or secondly, in alms; or thirdly, in pardoning of offenders. And this partition is consonant to Scripture.  
Answ. 3 Thirdly, mercy is either 

Towards thyself; not spoken of in this place;  
Towards. others, viz. 

Either towards Cattles: Or  
Towards Men, which is either 

Internal; Or  
Externall; which is showed either 

By giving, Or  
Forgiving.          
Answ. 4 Fourthly, in mercy three things are to be considered; to wit, 

First, quibus, to whom mercy is to be showed, 

To all men.  
To Beasts.    
Secondly, in quibus? wherein? to wit, 

In Heart.  
In work, and that both 

By not repaying injuries and wrongs, that is evil with evil.  
By giving good things, 

Either spiritual: as for example, I. Instruction if the party be ignorant or erroneous. II. Reprehension, if he have sinned. III. Consolation, if his conscience be pressed with the sense of sin. iv Prayer for him in all these, and all other his afflictions.  
Or external: as for example, I. To preserve him whose life is in danger. II. To advise and counsel him for his health, who is sick. III. To preserve the good name of our brother. iv To give meat and drink unto the hungry and thirsty. V To entertain those who are weary through travel. VI To cloth the naked. VII. To visit and comfort those who are in prison. VIII. To give counsel to our neighbour in his affairs. IX. To bury the bodies of the dead.        
Thirdly, quomodo? & quatenus? how fare, and how mercy is to be showed? to wit, 

1. With a pious intention.  
2. Prudently, to all, but principally to the godly.  
3. Plentifully.  
4. Quickly, without delay.  
5. Cheerfully.  
6. Frequently and often.      
First, mercy is to be showed to all men; or the object of mercy are all those who stand in need; thus our elder Brother exhorts us. Give to every one that asks 
h Luke 6.30. . And thus our heavenly Father doth, He causeth his sun to shine, and his rain to fall upon all men 
i Matth. 5.45. .  
Quest. 5 Why must we be merciful and charitable unto all, both good and bad?  
Answ. 1 First, because we have the Lord to be our precedent herein, who doth good unto those that are evil; yea shown mercy (and that extraordinary) unto us, when we were his enemies, giving his only begotten Son to die for us 
k Rom. 5.6.7. .  
Answ. 2 Secondly, those who are to be loved, are to be helped; but all men are to be loved, therefore charity and mercy are to be extended unto all. Every one is our Brother either in the Lord, or for the Lord, and therefore every one is to be loved and helped. Again all men are linked together by one of these chains, viz. Either first, by the bond of the Spirit, as all the religious and godly are united together: Or secondly, by Hope; thus all the elect are linked together, and although for the present some be saul's and enemies, yet we hope they may become Paul's and friends, and therefore we love them: Or thirdly, by the bond of the flesh, as all those who have any carnal relation unto us at all, whether by affinity, or consanguinity, or cohabitation, or the like: Or Fourthly, by creation, and thus all men in the world are our brethren, and therefore are to be loved, and helped by us in their necessities.  
Secondly, mercy is to be showed, to beasts, or to be exercised towards them.  
What mercy is to be showed to unreasonable Quest. 6 creatures?  
First, if they wander or stray, thou must bring Answ. 1 them home Exodus 23.4. Deuteronomie 22.1.2.  
Secondly, if they fall, down in the way, thou Answ. 2 must help to lift them up again. Deuteronomie 22.4.  
Thirdly, thou must give them rest upon Answ. 3 the Sabbath day, not working them therein Exod. 20.  
Fourthly, thou must regard the life of thy Answ. 4 beast, and not over-worke them, or over-load them. Prov. 12.10.  
Fiftly, thou must not delight, to exercise cruelty Answ. 5 upon any creature whatsoever. Having briefly showed. Quibus: To whom mercy is to Quest. 7 be showed, it remains in the next place to show In quibus, wherein mercy is to be showed. First, Answ. 1 Cord, in the heart. Secondly, Ore, in the mouth. Thirdly, Opere, in works. First, mercy is to be showed to our brother, in and with our heart, two manner of ways. viz.  
First, Orando, by praying hearty for them, we must pray for all the Saints Ephes. 6.18. yea for all men. 1 Tim. 2.1. we must pray one for another, because the prayer of the faithful avails much 
l james 5.16. . And therefore this kind of mercy is to be extended unto all, because thus we may help King, and State, and Church, and all that are in any distress, by praying fervently for them. Secondly, Compatiendo, by being fellow-feelers of their misery: and this is the root of the work of charity. For when we truly commiserate their estates, we do then relieve and help them as much as we can: yea true mercy is to be founded upon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cordis, the bowels of compassion; we must be touched with a sense of their misery, as though we ourselves were in the like case 
m Heb. 13 3. , we all are but one body, and one member suffering, all the members suffer with it 
n 1 Cor. 12.26. . And therefore the works of charity (Alms) without the compassion of the heart, are not acceptable unto God.  
Quest. 8 Who give alms with the hand, and not with the heart?  
Answ. 1 First, hypocrites, that do it to be seen of men, and to be praised by men, Matth. 6.  
Answ. 2 Secondly, superstitious persons, that do it out of a mere custom, and otherwise would not do it.  
Answ. 3 Thirdly, those who give alms coldly (of which afterwards) None of these in their works of mercy please God, because they do not proceed from love.  
Secondly, mercy is to be showed unto our brethren, with our Mouth, and that also two several ways, viz. First, solando, by comforting them. Secondly, consulendo, by counselling them.  
First, we must comfort those that mourn: Or true mercy is to comfort those that are sick in mind, this being the oil that the Samaritarie poured into the wounds of the half-dead man: 
o Luk. 10.30.  yea, for this end the Lord giving the spirit of consolation unto some, that they might comfort others 
p 2 Cor. 1.4. . And therefore we must remember, that every mourning man is an object of mercy, and aught to be comforted; whether he be overwhelmed, First by some spiritual sorrow, as shaken by the strength of temptation, or assaulted unto desperation. Or secondly, by some civil grief, whether sickness, imprisonment, loss, death of friends, or the like.  
Secondly, mercy is to be showed, by counselling and advising those that stand in need of direction; thus the servants of Naaman counsel their master unto his health and profit. 2 Kin. 5. And it is the office of mercy to reduce by counsel our brother from every unprofitable path.  
Quest. 9 Why must we be thus careful to advise and admonish our brethren?  
Answ. 1 First, because it is an honest and good thing, by admonition and counsel to preserve or deliver our brethren from the jaws of hell; yea this is a more excellent work of charity, then to relieve the outward necessities of those that stand in need: for as the soul is more precious than the body, so he that admonisheth and adviseth his brother for the benefit of the inward man, is more charitable than he that gives of his substance for the refreshing of the outward.  
Secondly, because it is very profitable for us Answ. 2 to counsel and advise others, and that in many regards; First, our brother whom we thus admonish will love us at the last, better than if we had flattered him 
q Pro. 2●. 23. . Secondly, we teach ourselves while we advise and instruct our brother. Thirdly, we shall be saved, if we thus discharge our duty towards our brother, though he will not be persuaded by us. Fourthly, and if we can prevail with him and by our counsel reduce him from his wicked ways, we shall shine in heaven as the stars in the firmament 
r Dan. 12.2. and jam. 5.19. .  
How must we counsel and advise our brethren? Quest. 10  
First, in civil and temporal things, and in his Answ. 1 external affairs, thou must teach him and show him what may be most profitable and advantageous unto him; and reprove those things which are hurtful for his estate or body, or good name.  
Secondly, so also in spiritual things thou Answ. 2 must 1. teach him his duty both towards God and man: Thus the Apostle exhorts us to admonish one another. (Rom. 15.14.) to edify and build up one another (1 Thes. 5.11.) to exhort and instruct one another (Heb. 3.13.) 2. Thou must reprove the errors of his life: Warning those that are unruly (1 Thes. 5.14.) rebuking thy neighbour, and not suffering him to sin (Leu. 19.17.) for therein thou shalt have delight (Prov. 24.25.) And therefore first, Ministers must teach and reprehend (1 Tim. 5.20.) And secondly, all men, according to their place, rank, quality, and calling. Ministers Autoritative, other men Charitative.  
Thirdly, mercy is to be showed to our brother, in our deeds, and that two manner of ways: First, negatively, we must not repay evil with evil; mercy doth not avenge herself but pardon, and otherwise there is no mercy to be expected from God, neither have we any warrant to pray for it 
s Mat. 6.14. and 18.35. .  
Secondly, affirmatively, we must do good unto those that stand in need, that is give bread unto the hungry, take into house those that are cast out, & cover the naked 
t Esa. 58.7. , that thus we may make us friends by our riches 
u Luk. 16, 9 , and show that the religion which we profess is a pure and holy religion 
v jam. 1.27. .  
Why must we thus give good things to those Quest. 11 who want?  
First, in regard of ourselves, because otherwise Answ. 1 we cannot hope to obtain any thing that we want at the hands of the Lord, who hath made no promise of mercy to those, who will show none.  
Secondly, in regard of God, wherein there are Answ. 2 three things to be observed, 

To wit, 

First, who requires charity, and mercy at our hands? the Lord and his Christ, and therefore our Saviour saith, when I was hungry you fed mea, etc. Mat. 25.41.  
Secondly, what doth God demand of us? his own, nothing but what he hath lo●t us, hence saith job, God gave, and God hath taken away, as if he would say, he hath taken away from me nothing, but his own 
w job. 1.21. . So David, Oh Lord God, all this store that we have, cometh of thine hand, and is all thine own 
x 1 Chro. 29.16.   
Thirdly, how doth God require of us his own? unto Usury, although it be his, yet he graciously promiseth to reward it sevenfold, yea a hundred fold into our bosom. And therefore seeing it is God that bids us give, who requires of us nothing but his own, and yet faithfully promises to reward our works of mercy; there is great reason, that we should be careful to abound in good works.      
What works of mercy must we abound Quest. 12 in?  
Answ. Good works are twofold, to wit, either 

Extraordinary.  
Ordinary, and those either towards our brother's 

Fame, Reputation, and good name, Person, three ways, Dead body. 

First, by hospitality.  
Secondly, by visiting of him.  
Thirdly, by almesdeeds.        
First, there are extraordinary good deeds, which are occasionally offered unto us: As for example.  
First, to admonish our brother, of what danger we know, and which he is likely to incur without our admonishing of him. Secondly, to reduce into the right path him, whom we know doth err 
y Esa. ●8. 7. and Ezech. 34.4. , as a certain man did by joseph, when he wandered up and down, and could not find his brethren 
z Gen. 37.15. . Thirdly, to defend those that are oppressed, to take part with the widow, fatherless, and afflicted. Thus jonathan pleads for David (1 Sam. 20.) and job, the poor and him who had no helper 
a job. 29.12.13. . Fourthly, to redeem those who are in captivity. Fiftly, to help those, whose lives we see are in jeopardy, either by poison, sword, shipwreck, deceit, false witness, or the like? All these are extraordinary, but when occasion offers any of them unto us, we must lay hold upon them.  
Secondly, there are Ordinary works of mercy, which are threefold, viz. First, towards the good name of our brother: Here some 
b Staplet. s. Matth. 6. ●.  observe two things. I. We must not calumniate and slander our brother. II. We must not reproach or insult over the infirmities of our brethren; reciting them to their disgrace, wheresoever we come, as the manner of some is; and this is that which is meant in this place: Charity covers a multitude of sins 
c Prov. 10.12 and 1. Pet. 4.8. , and therefore those are strangers to this work of mercy, who have itching tongues, and itching ears, to which no talk is pleasing, but that which tends to the disgrace, and dispraise of their neighbour. Secondly, there are ordinary works of mercy to be exercised towards our brother's person, and these are three. First, Hospitality, whereunto we must be prone; according to the advice of the two principal Apostles, Saint Paul, and Saint Peter, the first exhorting us to be given to hospitality 
d Rom 12.13. , and the second, to use it one to another without grudging 
e 1 Pet 4. ●. .  
Quest. 13 Why must we be thus careful to be hospitable?  
Answ. 1 First, because the Lord loveth the stranger, and therefore we should love him, and thus express our love unto him, by entertaining him lovingly.  
Answ. 2 Secondly, because we may prove strangers in a strange land, and therefore if we desire that others may be hospitable unto us, we must use hospitality unto others 
f Deut 10 18.19. .  
Thirdly, because some, by being given unto Answ. 3 hospitality, have received Angels into their houses. Gen. 18. and 19 and Heb. 13.2 Yea thus we may come to entertain Christ, who hath said, he that receiveth you receiveth me 
g Mat. 10.40. .  
What hospitality is it, that we must be given Quest. 14 unto?  
There is a threefold hospitality, to wit First, Answ. Civil, when a man generally keeps a good house, giving kind welcome, and loving entertainment to any that comes to his table; this is lawful, but this is not that blessed mercy which our Saviour here speaks off.  
Secondly, there is a Prohibited and unlawful hospitality; which is showed to lewd wand'ring beggars.  
Thirdly, there is a Religious hospitality, which is I. lawful, and II. exercised towards the poor, who are not able to recompense him that entertains them; and III. blessed, according to that of our Saviour, When thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed, for they cannot recompense thee 
b Luk. 14.13.14. .  
Secondly, the next ordinary work of mercy, which is to be performed towards the person of our brother, is visitation, whether he be sick, or in prison: viz. Those whom either necessity doth p●nch, or the cruelty of men do detain in hold, not suffering them to enjoy their liberty.  
Thirdly, the last ordinary work of mercy to be exercised towards the person of our brethren, is Alms, or a real relieving of their wants & necessities, whether it be by giving meat to the hungry, or drink to the thirsty, or lodging to him that is destitute thereof, or  to the naked, or money to him that lacks, and the like, whereof we shall speak in the next Chapter, and by and by.  
The third ordinary work of mercy is to be showed to the dead body of our brother, that is, by interring it with a Christian burial; this duty is much commended in Scripture, which for our imitation doth express the religious care that was taken for the burial of (Gen. 23.19.) of jacob (Gen 49.29.) of joseph (50.25.) and of Saul and jonathan (2 Sam. 2.5.) Quest. 15  
Why must we perform the duty of Christian Answ. 1 burial unto the dead?  
First, for the Body or Carcases sake, yea for our own sake, lest it should putrify and send Answ. 2 forth an unsavoury stench.  
Secondly, for civility and humanity's sake; because it were a very barbarous thing not to afford burial unto the dead, but let them lie like dead dogs in the streets, fields, or highways.  
Answ. 3 Thirdly, we are enjoined this office of burial, in regard of the resurrection: we believe that the dead shall rise again with the same bodies they had here on earth; and therefore we lay them (being dead) into their Sepulchers, that they may there be reserved, until God summon Answ. 4 them to appear at the last day.  
Fourthly, Augustine (De Civit. Dei. 13.) adds a fourth answer, and that is, the memory of the party deceased: Simo anonymous, vestem, supellectilem amatis, quia patris fuit, cur non cadaver fratris Christiani? If thou love dear, and keep carefully a ring, or some garment, or jewel, or piece of householdstuff, because it was once why father's: then why not the dead body of thy dear deceased christian brother.  
Quest. 16 Having considered Quibus, to whom we must be merciful, and in quibus, in what or wherein we must show our mercy; I come now to the Third and last particular of the first part of this verse, and that is Quomodo & Quatenus? How our works of Mercy are to be performed, Answ. and how fare to be extended?  
The rules for the direction of our charity and mercy, do either respect first the hand, or secondly the affection, or thirdly, the judgement.  
First, in respect of the Hand, there are two rules: Sit eleemosyna 

Plena manu.  
Continuatâ manu.    
First, our Alms must be given with an open fist, and liberal hand: for if they be sparing, it is not a work of mercy: Thus David describes the merciful man, He hath dispersed, he hath given to the poor 
i Psal. 1 12 9 & 2 cor. 9.9. , that is, largely, and liberally. Thus Solomon describes the liberal woman, She stretcheth out her hand to the poor: yea she stretcheth forth her hand unto the needy 
k Prover. 31.20. : yea, this is the Lords command, If there be a poor man among you, thou shalt not shut thy hand from him, but thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth 
l Deut. 15.7 8. .  
Quest. 17 If Parsimonious alms be not Mercy, than what is the measure of Mercy?  
Answ. 1 First negatively, the measure of mercy is not our covetous mind and will; But  
Answ. 2 Secondly, the Mercy of God. Dicit; da mihi ex eo quod dedi tibi. August. s. Psal 103. God saith, give me part of that which I have given unto thee; and let my bounty showed towards thee, be thy rule to direct thee in showing mercy towards others.  
Answ. 3 Thirdly, the measure of our mercy is our brother's misery; our alms must be according to our brother's want, Deut. 15.8.  
Fourthly, another measure of mercy, is our own hand, that is our ability and power: Non solum quantum, sed de quanto (Ambros. s. Corinth) Answ. 4 God doth not so much look at that which thou givest, as at that which thou hast to give: And therefore the Holy Ghost doth neither condemn the Disciples, because they gave but little, nor commend them because they gave much, but praiseth them for this, That every one of them according to his ability, sent relief unto the brethren which dwelled in judea 
m Acts 11, 29. .  
Fiftly, sometimes the Lord doth prescribe unto some a particular measure of mercy, which Answ. 5 is to be observed: as for example.  
First, the Lord did appoint unto the poor all the fruit, that sprang up or grew the seventh year 
n Exod. 23.11. . Secondly, some remainder and glean every year. Deut. 24.19. Thirdly, sometimes half of that which we possess; thus Christ commands the people 
o Luk. 3.11. , and thus doth Zacheus 
p Luk. 15 8. . Fourthly, sometimes God commands us to sell all and give unto the poor, Matthew 19.21. Luke 12.33. Fiftly, sometimes we are commanded, if we have for the present nothing to give, to labour, that we may be able to help others. Acts 20.35 Ephes. 4.28.  
Who offend against this rule?  
First, those that labour hard in their callings, Quest. 18 not that they may be enabled to give alms, but Answ. 1 that they may have enough to satisfy their greedy appetites of gluttony or drunkenness.  
Secondly, those that give sparingly unto the Answ. 2 poor: I speak not here of those who give little, because they have not much (for certainly the widow's mite shall be accepted) but of those who have much, and yet give but little: The Apostles assertion is general, For if there be first a willing mind, it is then accepted according to that which a man hath, not according to that which he hath not 
q 2 Cor. 8.12. : where he most plainly lays down two rules of charity; the first is, whatsoever we give, whether little or much, it must be given willingly: the second is, that we must give proportionably unto that which we possess, that is, if we have but little God will accept then of a little: but if we abound in estate we must abound in good works.  
Thirdly, those err from this rule, that spend Answ. 3 and give much for other things, and in regard of that but little unto the poor; it is no alms or true work of mercy, to give a piece of bread or a penny unto a poor man, when in the mean time we spend much other ways; either 1. upon our lust or pleasure; as many spend much for the sight of Stage Plays, much upon Hawks, much upon Hounds, much at Dice and Cards, yea, much upon Harlots: or 2. when we wast and consume much by drunkenness, or 3. by feasting frequently great men. Certainly we are no almoners, except we bestow, distribute, and disperse a greater part of that which we possess upon the poor, then upon our pleasures and lusts; and our sentence is this, if we sow sparingly we shall reap sparingly, and if we sow plentifully, we shall reap plentifully 
r 2 Cor. 9.7. . Secondly, our alms must be given with a continued hand, true mercy is not sometimes to be done, but to be habituated by a frequent and daily practice: Give (saith Solomon) a portion to seven and also to eight 
s Eccles. 11.2. , and Saint Paul would have the Corinthians to lay by some thing in store every Lord's day 
t 1 Cor. 16 2. , and dissuades all men from being weary of this duty of charity 
u Gal. 6.19. , or of forgetting the works of mercy 
v Heb. 13 16. .  
Quest. 19 Why must we be thus constant in the works of mercy and charity?  
Answ. 1 First, because there is daily need of the exercise thereof: the belly of the poor man will still cry for meat; yea new poor people will daily spring up, the Lord hereby proving and trying us, whether we will continue in the works of mercy, or be weary of well-doing 
w 2 Thes. 3.13. .  
Answ. 2 Secondly, because otherwise we shall have no reward: It is not enough to begin well, except we continue in well doing, for without perseverance there is no blessedness.  
Answ. 3 Thirdly, because constancy in the works of mercy, is recited unto the praise of such, and imitation of others, by the Holy Spirit. Thus we read of the daily distribution of the Church 
x Act. 6.1 , and of Cornelius his constant course of prayer and alms 
y Act. 10.2. , that we might learn to imitate them in this virtue so lauded by the Lord.  
Quest. 20 How long must we continue in giving alms?  
Answ. 1 First, we must give so long as we see any stand in need; and when none wants then we may retain unto ourselves what we enjoy, but that will be never, and therefore we must never cease to give.  
Answ. 2 Secondly, we must give until we have satisfied the mercies of Christ; we must do good unto the poor members of Christ, until we have done as much for them as Christ did for us, but this will be never, as that liberal Almoner said 
z john Elecmosynarius. Leontius vita.  unto a poor brother, Nondum sanguinem pro te, etc. I have not yet shed my blood for thee, as Christ did for me, and therefore I must not yet give over doing good unto thee. And thus we must continue liberal so long as we continue in life, and ability to do good.  
Having showed how the rules of Almsdeeds do respect the hand; it follows in the second place, to consider how they respect the affections: wherein we have also two rules diligently to observe, viz. 

Dandum hilariter.  
Dandum cito.    
First, what we give, must be given willingly and cheerfully: or true mercy gives with a willing mind: whence the Apostle exhorts the Romans, to give cheerfully 
a Rom. 12.8. ; and assures the Corinthians, that God loves a cheerful giver 
b 2 Cor. 9.7. : and unto them exceedingly commends the Macedonians, who prayed him with much entreaty to receive their gifts 
c 2 Cor. 8.4. . And therefore it is not enough to give, except we give willingly and cheerfully, because the Lord only rewards such givers.  
Secondly, as we must give willingly, so we must give speedily: true mercy being always prepared to do good: We must not say unto our neighbour, Go, and come again, and tomorrow I will give, when thou hast it by thee 
d Pro 3.28. : yea we must be so ready to give, that we may not stay until we be asked; for than it is not given willingly, neither is so praiseworthy with God, because the original and ground thereof is not within thee, but without thee, proceeding not from thy affection and desire to give, but from him that begged it at thy hands. Hence we read; how God saw the prodigal son, while he was yet a fare off, and runs unto him, Luke 15.20. And Christ saw the widow whose some was dead, Luke 7.13. and the people that were hungry, john 6.5. and the blind man, john 9.1. And the Samaritane saw the wounded man, Luke 10.34. All which examples teach us, that we must be ready to do good; Observe. that we must not wait till occasion seek us, but we must seek occasions of showing mercy: for this is acceptable unto God. The honey and oil that flows and distils willingly from the comb & tree, is much sweeter than that which is pressed, and more pure, the other being more full of Lees. And therefore the eye must not wait upon the ears, we must not neglect to do good until we hear some begging of us; but our hand must attend upon our eye, we must be looking continually abroad for some occasion of showing mercy; and when our eye is once fixed upon such an object, than our hand must be ready to extend itself to relieve. Good Christians should be like covetous usurers, who inquire and seek, where they may put out their money to their best advantage: for it is only such givers that lend upon usury unto the Lord, and whom the Lord hath promised to repay a hundred fold.  
Who transgress or err from this rule? Quest. 21  
First, those that avoid and decline occasions of doing good, seeking how to shun them, Answ. 1 when they are offered.  
Secondly, those that will give no more Answ. 2 unto any good use, or work, than they are forced and constrained to give.  
Thirdly, those that never give, but when they Answ. 3 are asked; for this is not true mercy, as may appear thus. First many are ashamed to ask, and blush to beg, who for the most part, are, I. the more ingenuous poor, and II. stand in most need; wherefore he that never gives but when he is asked, doth never exercise his charity towards the best, and those that are in greatest want. Secondly, the more impudent and bawling beggars will go away with all, if we give not, but when we are asked; and therefore this is no true mercy. Thirdly, our reward shall be so much the less (if we have any reward at all) if we do good only when we are desired: and on the contrary, our recompense shall be so much the greater, if we inquire out those who lack, and are ashamed to ask; for thus the soul of the poor will bless thee and thy willing work. And therefore we should send messengers into the streets. (Matth. 22.) that is, our eyes, our ears, our tongues (by enquiring) that so we may find out who they are that are truly indigent. Thus we have seen how the rules of mercy and almesdeeds respect the Hand, and Quest. 22 the Affection: It now last remains to show how they respect the judgement.  
Here also two rules are to be well marked: viz. 

Answ. Dandum prudenter, we must give prudently.  
Dandum piè, we must give piously.    
First, the works of mercy are to be distributed and bestowed prudently, with judgement, not with a blind mind; where two things are carefully to be observed: to wit,  
First in general, thou must give to none but to those who want and stand in need: Cave ne Christi substantiam imprudenter, rem pauperum non pauperibus, etc. 
e Hier. ad Paul. . Take heed thou dost not disperse, Observe. 1 scatter and consume Christ's treasure foolishly, or give the poor men's substance to those who are not poor. Alms are the inheritance of the poor, according to the ordinance of God; and therefore not to be given but to them alone. God left poor men amongst his people 
f Deut. 15 11. , to try their charity; implying plainly hereby, that charity is to be extended towards the poor.  
Quest. 23 Who sin against this rule?  
First, they offend here that beg and want Answ. 1 not; that is, I. Those that go from door to door, for alms, and yet need not. II. Those that demand and sue for a part of that money, which is collected only for the relief of the poor, when in the mean time, they are in no want. III. Those that seek and sue to be admitted into Almshouses, and Hospitals, which are founded only for aged or impotent people, when they themselves have healrh, strength, and a competency to live upon of themselves. Certainly, all these are no better than thiefs who rob the spittle, and steal from the poor.  
Answ. 2 Secondly, they sinne here, who being in place, prefer their own friends only to these stipends, that is, Masters of Companies, or Hospitals, or the like, are not to prefer those that are near unto them, because near, unto those pensions and places that they are betrusted to bestow and dispose of; but those who are impotent, aged, and indigent.  
Answ. 3 Thirdly, they transgress here, that (being able) refuse to relieve their own: thus rich children are to relieve their poor parents; and contrarily, rich parents poor children. This Saint Paul doth very fully urge in his directions sent unto Timothy: If any widow have children, or nephews, let them learn first to show piety at home, and to requite their parents. And again, If any provide not for his own, and especially for those of his own house, he hath denied the faith. Besides, If any man or woman that believeth, hath widows, let them relieve them, and let not the Church be charged with them 
g 1 Tim. 5. ch. 4.8.16. verse. . Where we see plainly, that those who are rich, are enjoined to provide for their poor kindred, and not to suffer them to live of the poors stock. And thus much for the first observation.  
Secondly, in particular, there is an order to Obser. 2 be observed in giving: For first, although it be most certain, that all poor people are to be helped, according to our Saviour, Give to every one that asks; yet secondly, there is a difference to be put, and some indigent persons are to be preferred before others. Aliquando melius negatur quam datur 
h August. Epist. 48. , because sometimes it is better to say some persons nay, than to give unto them. And therefore before we give, we should examine two impediments, to wit, First, Legis of the Law, doth not the law forbidden thee to give to such and such? that is, to wand'ring beggars, who will not keep at home, where the Law provides, they should be provided for. Religion doth not teach us to despise just laws, as their lewd practices show they do. These laws are founded upon religion, and Christian Prudence, because we cannot truly know the want of those, whose persons and habitations we know not; and therefore all poor are to make their wants known unto that parish and people, that know both them and their necessities. And those who will not do thus, but contrary to all law and government, wander abroad, are either not to be relieved at all, or if we relieve them, we should procure, that they may be corrected withal, either by stocks or whip. Thus the just prohibition of the law may hinder our alms.  
Secondly, Conscientiae, of conscience, we must do good, especially to the household of faith, (Galath. 6.10.) for his soul will bless us, and God will hear his prayers for us; but he will not hear the prayers of the wicked; and therefore our Saviour saith, that which is given to a Disciple (nomine Discipuli) in the name of a Disciple, shall be accepted, and rewarded 
i Mat. 10.42. . And therefore before we give, we should examine both the persons poverty, and his religion.  
May we not then give relief unto wicked Quest. 24 poor men?  
Certainly we may, observing these cautions, Answer. or upon these conditions: viz. First, if thou dost not know him to be wicked. Secondly, if by thy alms thou dost not nourish him in his sin, or supply his necessity for the satisfying of his lewdness. Thirdly, if necessity urge, thou mayst then relieve him; that is although he be wicked, yet if he be like to perish, thou must help and secure him by thy charity. Fourthly, if thy alms given unto him, do not hinder thee from giving unto better than he is, than thou mayst give, but if the case should thus fall out with thee, that if thou give unto him, thou canst not give unto such an one, who is as poor, but a much better man than he, thou art then to withhold thy hand from. Fiftly, if thou be'st able to afford relief to both; then thou mayst give unto both.  
Secondly, we must give our alms piously as well as prudently; that is, mercy towards others, is not accepted of God, except it be joined with piety in ourselves: Thus the Lord saith, that if a just man shall give bread to the hungry, it shall be rewarded 
k Ezech. 18.5. etc. . Audistis peccata redimi eleemosynis (Dan. 4.24.) ne intelligite perversè: prosunt si mores mutaveris, sin in malis perseveraveris, non corrumpes judicium Dei eleemosynis tuis 
l Aug lib. hom. 50. hom. 19 . It may be (saith the Father) thou observest Daniel to exhort the King to redeem his sins by giving of alms, but thou must dexterously understand this, thus, alms profit a man if he change his life, but if he persevere in his perverseness, he cannot then by all his alms bribe the Judge of all the world, neither find any favour at all in judgement: And thus Saint james doth plainly clear the point in hand, in saying, Pure and undefiled religion is to visit and relieve the fatherless and widows, and (immaculatum se servare) to keep himself unspotted 
m jam. 1.27. . True charity is a fruit of Repentance, and is an approbation or trial of our faith.  
Quest. 25 Who sin against this rule?  
First, those who give alms è malè partis of evil Answ. 1 gotten goods. Honour God with thy substance, got by thy just labours (saith Solomon) not by thy injustice, or Usury, or oppression, or lying, or fraud.  
Answ. 2 Secondly, those who give malo animo, out of an evil mind, that is, either out of hypocrisy, that they may be seen and praised (Mat 6.2. etc.) of men, now this is not acceptable unto God, as the Father said, Ingrata Deo non quae videtur, sed quae fit ideò, ut videatur: The Lord never is pleased with those alms, which are therefore done that men may see them; but with those that (although men see them, yet) proceed from a mind truly merciful and charitable 
n Chrysos. s. .  
Answ. 3 Thirdly, they do not give piè, holily, that live impiè, ungodly: many are bountiful unto the poor, but wicked in their lives, wherefore their alms is not grateful unto God. Qui egenti dat, & animam non custodit, Rem tribuit Deo, & Se peccato 
o Greg. mor. 19 . He that gives food to the poor but hunger-starves his own poor soul, gives his substance to God, and himself to sin. And therefore he that desires to have his alms accepted, must first endeavour to have his life purged. Thus much may suffice for the first part of this verse, wherein we have showed who are blessed, the merciful; what mercy it is that shall be rewarded with blessedness; and the division thereof. I come now unto the second part: For they shall obtain mercy.  
There are two things here considerable, 1. Illatio, the Inference. 2. Positio vel Ratio.  
First, the Inference is employed in this word, Name, For, as if our Saviour would say, those that obtain mercy at God's hands, are blessed; but these men who are merciful shall obtain mercy at God's hands, therefore they are blessed.  
Obser. 2 It is worth our observation, that Christ saith not, the merciful men are blessed, because they have deserved the love or Kingdom of God, or have merited Heaven and happiness; but because habebunt misericordiam, they shall have (or obtain) grace and mercy from God.  
Quest. 26 Doth not Blessedness proceed from our merits?  
No, but from the mere mercy of God. Answ. Saint Paul disputes this question, Rom. 4.5.6. etc. from Psal. 32.1. etc. and concludes that blessedness proceeds not of debt but of grace: So Zacharias being filled with the Holy Ghost, prophesieth thus of his son john Baptist, that he was sent to give knowledge of salvation unto his people, by the remission of their sins, through the tender mercy of our God 
p Luke 1.67.77.78. . Where most evidently we see that remission of sins, and eternal salvation do flow unto us, not from our merits, but God's tender mercies.  
Why may we not be made happy and blessed Quest. 27 by our own works and deserts?  
First, because all our strength is but weakness. Answ. 1  
Secondly, because it is the Lord that works Answ. 2 in us whatsoever is good: He converts us Lam. 5.21. of his own good will, he regenerates us, jam. 1.18. he gives both posse and velle, power to will and do what is good, Phil. 2.13. And therefore he is said to have mercy upon us, Rom. 11.32.  
Thirdly, the Lord having converted, regenerated, Answ. 3 and justified us, then only are we able to bring forth good works.  
When once Christ hath redeemed us, then by Christ we are enabled to serve God in righteousness and true holiness 
q Luke 1.75. , but not until then. When the Lord infuseth grace in our hearts, then are we by his grace enabled to deny all ungodliness and worldly lusts, and to serve him all our days 
r Tit. 2.11. . And from this ground it is, that the Apostle Saint Paul doth so stiffly deny justification by works, Rom. 3.20. etc. unto vers. 28. and 2. Tim. 1.9. and Titus 3.5. etc. holding them like two incompatible qualities, that cannot stand together. Rom. 11.6.  
Are all good works like an unnecessary garment Quest. 28 to be laid aside?  
We do not deny Opera, but Operum merita, we find no fault with good works, Answ. but only blame the merit that Papists put into them.  
Why may we not ascribe some merit unto our works? Quest. 29  
Because this were to arrogate unto ourselves, both against Christ precept, and Paul's precedent; Answ. our Saviour commandeth us, when we have done all we can, to say, we are but unprofitable servants, and therefore have deserved nothing 
s Luk. 17.10. . S. Paul is so afraid to ascribe any thing unto himself, that he desires, when his hand is to be held up at the bar of God's Tribunal at the last day, he may be found, not having his own righteousness of works, but that which is through the faith of Christ, the righteousness which is of God by faith 
t Phil. 3.9 . And thus much for the inference.  
The second particle of the second part of this verse, is the Position or Reason why the merciful are blessed; because Misericordiam habebunt, they shall obtain mercy.  
Shall every true merciful man find Mercy? Quest. 31  
Certes no truly merciful man shall lose his reward: Answ. for such an one doth good to his own soul, Prov. 11.17. And therefore he is happy, Prov. 14.21. and he shall be blessed, Prov. 22.9.  
Quest. 32 Why is this mercy and blessedness promised unto the merciful man?  
Answ. 1 First, because he honours God, as Solomon hath it, he that hath mercy on the poor, honours his maker, Prov. 14.31. and therefore God will honour him, as he said unto Samuel concerning Elimine  
Secondly, because herein he imitates God, Answ. 2 and shows himself to be a child of God, he being merciful, yea the Father of mercies Psal. 103.8.9.13. and 145.8.9. And therefore let the certainty of the reward be a means to induce us to be merciful.  
Quest. 33 What reward shall be given to him that is truly merciful?  
Answ. Saint Luke (Chap. 6. verse, 38.) saith, there shall be given unto him, good measure, pressed down, shaken together, and running over; from whence Stapleton observes four degrees of this reward: viz.  
First, there shall be given him good measure, In temporalibus, pressed down, in naturalibus, shaken together, in spiritualibus, and running over, in aeternis. Particularly, First, there are but three sorts of Rewards, Temporal, Spiritual, and Eternal, wherefore I will comprehend all the blessings promised unto the merciful man under one of these, beginning with the first, to wit, temporal blessings, for he that gives to the poor, 
a Prov. 19.17.  lends to the Lord ᵇ.  
Quest. 34 What temporal blessings is the merciful man promised to enjoy?  
Answ. 1 First, all shall bless him; and on the contrary the unmerciful man shall be cursed, thus saith Solomon, He that withholdeth corn, the people shall curse him, but blessing shall be upon the head of him that selleth it 
b Pro. 11.26. . If he that selleth unto the poor be blessed, then much more he that giveth; on the other side if he be cursed that denies to sell, so is also he that refuses to give in the time of need: but elsewhere the Kingly Preacher hath it more plainly in these words, he that hideth his eyes from the poor shall have many a curse . 
c Pro. 28.27.  Indeed sometimes the curse of the poor, is vain and idle, because it is pronounced sine causà, without just cause, but when it is provoked by the cruelty or covetousness of men, it is then most powerful and prevalent, and doth pierce the clouds: and on the contrary, blessed is he whom the soul of the poor man blesseth, and therefore by mercy and charity, we should procure their prayers.  
Answ. 2 Secondly, he shall be freed and delivered from his miseries and dangers; and that one of these two ways: First, it may be the Lord himself will deliver thee, as David saith, Blessed is he that considereth the poor, the Lord will deliver him in the time of trouble 
d Ps. 42.1. , we have examples hereof, 1. in Rahab, who was saved from destruction with all her household, for her mercy and hospitality extended unto the Spies, Josh. 2.12. and 6.23.2. in Ebedmelech the Ethiopian, who was delivered for his compassion showed unto jeremy f. 3. in a Citizen of Antioch 
e Jer. 39.16.17. , whose History is this. Under the the Emperor Mauritius the City of Antioch, was shaken with a terrible Earthquake, after this manner. There was a certain Citizen so given to bountifulnsse to the poor, that he would neither sup nor dine unless he had one poor man to be with him at his table. Upon a certain evening seeking for such a guest, and finding none, a grave old man met him in the market place, clothed in white, with two companions with him; whom he entreated to sup with him, but the old man answered that he had more need to pray against the destruction of the City; and presently shaken his Handkerchief against one part of the City, and then against another; and being hardly entreated, forbore the rest. Which he had no sooner done, but those two parts of the City, terribly shaken with an Earthquake, were thrown to the ground, and thousands of men slain. Which this good Citizen seeing trembled exceedingly, to whom the old man in white, answered and said, by reason of thy charity to the poor thyself, house, and family are preserved 
f D Beard Theatre of God's Judgements, f. 587. . Thus sometimes the Lord himself extraordinarily delivers those that are merciful.  
Secondly, sometimes the Lord excites and stirs up the enemies of merciful men unto mercy; as the Psalmist saith, He made them also to be pitied of all those that carried them captives 
g Ps 106.46. & 2 Chro. 30.9. .  
Thirdly, he that gives to others, to him it shall be given; that is, First, he shall not want, thus saith the wise man, He that giveth unto the Answ. 3 poor shall not lack. Prov. 28.27. And Saint Paul confirms it positively in these words, He that ministereth seed to the sour, will minister bread for your food, if ye be merciful, 2 Cor. 9.10. Secondly, his estate shall increase, thus the Apostle in this sense comforteth the Corinthians for their bounty towards the poor, God will multiply your seed sown, and increase the fruits of your righteousness (2 Cor. 9.10.) and the Holy Ghost elsewhere telleth us, That there are some who scattereth, and yet increaseth, and some who withholdeth more than is meet, but it tendeth to poverty 
h Pro. 11.24.  that is, liberality unto the poor increaseth the portion in temporal things, but by hardheartedness the estate is decreased.  
Secondly, the next reward which shall be given to the merciful, is Spiritual: Thus Daniel persuades the King to redeem his sins by Alms, Dan. 4.24. And our Saviour saith, Give Alms and all things shall be pure unto you. Luke 11.41. yea Dorcas is praised for her Almes-deed● 
i Act. 9.36 . Our Saviour divides the Law into a twofold love, viz. towards our God, and towards our Neighbour. And Saint Paul assures us, that love is the fulfilling of the Law, Rom. 13.8.10. Now this love of man is threefold, I. towards our Superiors, II. towards our equals. III. towards our inferiors. And this last is the best, because they most stand in need of our love and charity.  
Thus mercy towards the poor, prepares the way unto Spiritual graces, non opere operato, vel ratione meriti, not by the work wrought, or any merit therein; but it testifies our love unto God: for he that for conscience sake, or for God's sake, doth love his brother, as a member of Christ, the bowels of his compassion yerning upon him; doth plainly thereby demonstrate his love unto God. Yea this true mercy towards those that are truly indigent, doth increase graces in us; as for example, it teacheth us to contemn and despise the love of the world: it teacheth us to moderate our care for ourselves and ours: it works in us a quiet and peaceable mind: And increaseth our hope, confidence and faith in Christ, because he hath said, Blessed are the merciful, for they shall obtain mercy.  
Thirdly, the last reward which shall be given to the merciful, is Eternal; He shall never be moved. Psalm. 112.6. yea he that followeth after mercy, findeth life, Prov. 21.21. And he which soweth bountifully (to the poor on earth) shall reap bountifully (from the Lord in heaven) 2 Cor. 9 6. And Saint Paul prays for Onesiphorus, that the Lord would give mercy unto him, because he had bountifully refreshed him, when he was forsaken of the most, 2 Timoth. 1.16.18.  
Quest. 35 Why doth God reward temporal mercy towards the poor, with eternal unto us?  
Answ. First, because this is the Lords ordinary custom, who is wont to recompense temporal things with spiritual. For our light affliction (saith the Apostle) which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory, 2. Cor. 4.17. So that the sufferings of this present time, are not worthy to be compared to the glory which shall be revealed in us, Rom. 8.18. The Lord hereby showing his bounty unto us, for our greater encouragement; that seeing he is so graciously pleased to reward our temporal alms, given unto the poor for his sake, with spiritual grace, and eternal glory, we should be the more careful to be rich in good works. ready to distribute, and willing to communicate 
l 1 Tim. 6.18. .  
Answ. 2 Secondly, those that are truly merciful, show themselves thereby to be the Sons of God; because he is merciful. Now if we be Sons, than Heirs, even Heirs of God, and joint Heirs with Christ, and shall be glorified with him 
m Rom. 8.17. .  
Answ. 3 Thirdly, that which is given unto the poor, (according to the rules prescribed before) is given unto Christ; and therefore it shall be rewarded with eternal mercies. In as much (saith our Saviour) as you did it to them (that is, the poor) you did it to me; wherefore come ye blessed of my Father, into everlasting joy, prepared for you, Matth. 25.43.  
Quest. 36 If mercy towards the poor be thus rewarded, may we not then say, that Almsdeeds are meritorious?  
Answ. We must learn to distinguish Inter mercedem, & premium, betwixt wages and reward, and we must not be merciful that we may merit or deserve heaven as wages of due debt, but if we be merciful we may expect a reward, for a cup of cold water shall not go unrewarded, if given charitably. Certainly, it is much to be lamented to see how Charity is grown cold, and (as it were) fled out of the world: there never were more objects of mercy than now, and men never less merciful; very few careful (according to our Saviour's advice) to lay up for themselves treasure in heaven.  
Some will say, by a positive law, we are forbidden Object. 4 to give relief unto the poor.  
There is a foolish, wicked, dangerous, and Answ. 1 hurtful Alms forbidden by the Laws of our land; and that is to relieve wand'ring beggars, who either will not work, althougn they be able, or will not keep at home, where they are to be provided for: This is Crudelis misericordia, cruel pity, to maintain such, that live in a trade of sin, and will neither be obedient to laws humane, nor divine.  
Secondly, in every place, where there are Answ. 2 those who are indigent enough, which we should inquire after: for although they be forbidden to beg from door to door, yet we are never forbidden to send relief unto them. And it is this mercy to which is here promised a reward of blessedness.   
VERS. 8. Blessed are the pure in heart: Verse. 8 for they shall see God. 
§. 1. Blessed.] What is Blessedness? Sect. 1  
First of all, Quest. men do not covet to to be rich, or honourable; but all desire to be happy: Answ. 1 and therefore all do acknowledge happiness to be Aliquid eximium, some excellent thing.  
Secondly, but there is nothing more full of Answ. 2 error than this, what Happiness is, as appears by Cicero, Lactantius, and Varro, who reckon up 288 opinions, about this particular. The principal whereof are these:  
Some place Blessedness in 

Externis, outward things, viz. 1. some only in pleasure, as the Epicureans. 2. some only in Riches, as the worldlings. 3. some in both these. 4 some in Honour, as the Ambitious. 5. some in fame and credit, as the Academics. 6. some in Fame and abundance together.  
Internis, internal things, to wit, 1. in wisdom, solus sapiens beatus, only the wise man is happy saith Tully. 2. or in virtue, Honestum judico faelicem: I esteem the honest man a happy man, said Plato. 3. some in virtue conjoined with riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pindarus. 4. some in virtue conjoined with a perfect life, so Aristotle and the Peripatetics. 5 some in virtue conjoined with faith and Religion towards Christ jesus: and thus hold the Christians: But it is something more.    
Answ. 3 Thirdly, blessedness is taken 2. several ways, either for 

An action leading unto a happy condition; which action is Faith and Obedience, that conduce unto eternal felicity: And in this the Christian Peripatetics do rightly place Happiness.  
The fruition and possession of God, and that either in the life. 

Present, by faith in God, and love of God.  
To come, to wit, in 

Ineffable glory.  
The sight of God.        
This verse speaks of the Beatifical vision, which the pure in heart shall certainly enjoy in the Kingdom of heaven for ever and ever: of which by and by in the fourth §.  
Sect. 2 §. 2. Are the pure: This is the sixth Beatitude, and is a rectification of the rest: the other may be in us hypocritically, and therefore here our Saviour pronounceth them truly blessed, who are Puri Cord, pure in heart, showing hereby unco us viam & modum, the way and means how to obtain true felicity and happiness.  
What is the purity which shall be crowned Quest. 1 with felicity?  
It may be known by his contraries; Answ. for the understanding hereof observe: This purity is opposed, either 

Duplicitati, to double dealing.  
Mixturae, to composure or mixture: thus the Apostle saith, we must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
n Phil. 2.15. , without any mixture of Impurity; this purity is two fold, viz. 

Simple and absolute, and so none is pure in this life.  
Respective, and in part.      
First Purity is opposed to double dealing: And therefore those that desire to be made heirs of heaven, they must be simple, without fraud, harmless as Doves. Matthew 10.16. like Nathaneel in whom was no guile 
o john 1.47. , blameless and sincere 
p 2 Cor. 1.12. & 11.3. .  
Why must Christians be thus careful to avoid all deceit and false dealing?  
Quest. 2 First, because God is to be imitated, who is a Answ. 1 most simple substance; without any mixture or composition at all.  
Answ. 2 Secondly, the dealing of God in the framing and creation of man doth require and call for this simplicity; God hath form us a body, having two hands, two feet, two sides, two eyes, two ears, and but one tongue, one heart, to show, that we must neither be double tongued nor double hearted, but plain, true, and single both in word and thought.  
Answ. 3 Thirdly, fraud and double dealing comes from sathan: It was he that deceived Eve by his doubling with her; and Saint Paul feared that he through his subtlety, would corrupt the minds of the Corinthians from the simplicity that is in Christ 
q 2 Cor. 11.3. , because he is so false and subtle, that he can transform himself into an Angel of light 
r 2 Cor. 11 14. ; And therefore we should not imitate the father of lies, but the Father of truth, who is of a most single essence.  
Observe. Secondly, purity is opposed to Mixture; to teach us that we must labour to be without all impurity, without the love of sin in our hearts, without the practice of sin in our lives; that so we may be pure both in heart and life in Quest. 3 the sight of God and man.  
Why must we thus labour and endeavour to Answ. 1 be pure and immaculate?  
First, because without this purity we cannot please God: hence the Apostle exhorts us to be transformed in our minds, that so we may prove what is that good, and acceptable, and perfect will of God 
s Rom. 12.2. .  
Secondly, because we are reconciled unto Answ. 2 God through Christ for this end, that we might be pure and unblameable, and unreprovable in the Lord's sight, Colos. 1.22.  
Thirdly, because God elected us in Christ, Answ. 3 before the foundation of the world, that we should be holy, and without blame before him in love. Ephes. 1.4.  
Fourthly, because this is the will of God, that Answ. 4 we should learn how to possess our vessels in sanctification. 1 Thes. 4.3.4.  
Fiftly, because only purity leads unto the Answ. 5 love or God: The assurance of the love of God is our chiefest felicity in this life, and it is only purity that assures us of this: we cannot be assured of the Lords love unto us, until we find in ourselves some love unto God; which love must be testified by our willing and cheerful obedience of him in a holy life & unblameable conversation; according to that saying of our Saviour, If ye love me, keep my Commandments 
t john 14.15. .  
Who sins against this precept, which enjoins purity of life? Quest. 4  
Some transgress in Opinion, Answ. not being Orthodox.  
First, some err here in Opinion; and these are either I. Libertines, who deny all good works; let Saint james say what he will, yet they believe that faith will save them without works; and therefore assume unto themselves the name of Solifidians: that this is an error appears thus, 1. Saint james saith, faith without works profits nothing, jam. 2.2. The author to the Hebrews saith, without works no salvations is to be had 
u Heb. 12.14. . 3 Saint Paul would have us persuade ourselves, that we were created unto good works 
x Ephes. 2.10. : And therefore all that time is misspent, which is not spent in holy actions. 4. our Saviour teacheth us first of all to pray, Hallowed be thy name, to teach us, that the end, scope, and aim of our lives is the glory of God, and the same blessed mouth of thruth tells us, that God is glorified by good works; Let your light so shine before men, that they seeing your good works may glorify your Father which is in Heaven 
y Mat. 5.16. . Or  
Secondly, those err here, who deny any perfection of purity; although the Scripture affirm plainly, that the law which we obey is perfect, james 1.25. and that Abraham is commanded by God to be perfect, Gen. 17.1. And all the children of God by Christ, to be perfect as their Father in heaven is perfect. Mat. 5.41. yea although Saint Paul tells us, We preach, warning every man, and teaching every man in all wisdom, that we may present every man Perfect in Christ jesus, Col. 1.28. And although Epaphras (who knows the prayers of the righteous shall be heard) Labours fervently for the Colossians in prayer, that they may stand Perfect, and complete in all the will of God. Colos. 4.12. But of this Perfection we shall speak more plainly in the 48. verse of this Chapter. Or  
Thirdly, Profane persons err here, who deride all endeavours of purity; persuading men not to be too holy, nor too pure, because Ne quid minis is a good rule. Indeed I confess that 1. in hypocrisy there is an evil purity: yea 2. in cacozelia, blind and superstitious zeal there is an evil purity: But 3. in the law, we cannot be Nimis too pure, or too strict: for who can love God too much? who can obey and serve God too much? when (in the best performances) our Saviour teacheth us to confess ourselves to be but unprofitable servants 
z Luke 17 10. . And therefore it is a thing full of danger to deride or contemn those, who dare not swear or lie, or be drunk, or speak any vain and unbeseeming words, or commit the least sins; 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 practice, and these are either first, they who live a wicked life. Or secondly, Object. 1 they who mix good with evil.  
First, they transgress here, who lead a wicked and impure life.  
But some will say, there are none pure, but all men are polluted; and therefore who can bring a clean thing out of an unclean 
a job 14.4 ? who can say I have made my heart clean, I am pure from my sin 
b Pro. 20.9 ? that is, none: and therefore if any man say he sins not (or pollutes not himself by sin) he is a liar 
c 1 joh. 1.8.9. .  
Answ. We distinguish between a Simple and respective purity, which differ thus, the simple purity is perfectly pure; the respective purity is sincerely pure: the first is of and by works, and therefore we 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 sins, in Christ are pardoned: and thirdly, works sincerely by love: and this purity is in the faithful, and should be Quest. 5 sought for by all.  
Answ. 1 But how is this respective purity acquired?  
First, not by nature, or by any strength in ourselves: for naturally the very thoughts and imaginations of our hearts are evil, and that continually 
d Gen. 8.21. ; yea the heart is deceitful above all things, and desperately wicked 
e jerem. 17 9 ; wherefore Paul confesseth, the law is spiritual but I am carnal sold under sin 
f Rom. 7.1 14.15. , and cannot do the good which I would, but doth the evil which I would not.  
Secondly, this purity 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 holiness from ourselves, but from Christ, who was made unto us Sanctification, 1 Cor. 1.30. and who delivers us from sin and Satan, Rom. 7.25.  
Who must labour to acquire this purity? Quest. 6  
First, some answer that there are not many, Answ. 1 who need endeavour after this sanctity, it belonging only 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 appertains unto young men: they must remember their Creator in the days 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, sanctity belongs unto old men, and therefore Saint john writes unto them to put them in mind of it 
i joh. 2.13 .  
Thirdly, it appertains unto husbandmen, who must be as careful to blow up the fallow ground of their hearts, as to till their fields 
k jer. 4.4. .  
Fourthly, it belongs unto the simple and foolish; and therefore Wisdom calls and admonisheth them to turn from sin, 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 be like Gods on earth, yet they shall fall like men into pardition, except they labour to be pure, and to participate of that divine nature 
n 2 Pet. 1.4. . Thus it appertains unto all to be pure and holy, because every soul that is not circumcised shall be cut off.  
Secondly, they err here in practice, who mingle Bonum malo, Corn and Cockle, wheat and chaff, good and evil together: that is, they who obey in some things only, like Agrippa, who was half persuaded to become a Christian; or Herod, who did many things but not all, and abstained from some sins but not from all 
o Mar. 6.20. .  
But some will say, who can perform all things that are required of them? who can do all Object. 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; we should resolve to serve God in singleness 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 been formerly valued as hands and eyes.  
Secondly, in endeavour; we must strive to perform what we have purposed, and labour to accomplish what we have resolved, with the utmost power of our souls: we must fight even unto blood 
p Heb. 12.4 , and wrestle as Rachel with her sister, with manful wrestlings till we have prevailed: and thus both in desire and endeavour we must serve the Lord sincerely; and although we do but obey in part, and fear 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 singleness of heart.  
Sect. 3 §. 3. In heart. Why doth our Saviour pronounce Quest. 1 only those Blessed, that are pure in heart?  
Answ. Because true purity is rooted in the heart, or true religion is founded within: My son 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 Commandment is to love and serve God with a pure heart. 1 Tim. 1.5. And therefore he prays for the Thessalonians, that the Lord would establish their hearts unblameable before him in holiness 
a 1 Thes. 3.13. . And prays Timothy, 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 progress; there must be I. a heart. II. obedience. III. strength, that is, first a sanctified soul; then secondly, a beautiful and pure body; and thirdly strength of grace: The heart must be purified, before we can truly obey God in our lives; and therefore the circumcision of the heart is the root of a new life, according to that of the Apostle, he is a jew, that is one inwardly, and circumcision is that of the heart, in the spirit 
c Rom. 2.29. . yea, our anointing, and seal, and earnest, are all begun in the heart, for Christ hath anointed us, and hath also sealed us, and given the earnest of the Spirit in our hearts 
d 2 Cor. 1.21.22. .  
Secondly, our religion and obedience is not Answ. 2 living, except it be grounded in the heart, and proceeds from thence. A good man (saith our Saviour) out of the good treasure of the heart, bringeth forth good things 
e Math. 12 35. ; And on the contrary from an evil heart proceed no good things. And therefore it is necessary that first the heart should be purified.  
Answ. 3 Thirdly, we regard nothing that our servants or children, or acquaintance do for us, if we know that it be done unwillingly, and comes not from the heart, and therefore how can we hope that the Lord will accept of any thing we do, if it be but a labour of the lip, and not of the heart.  
Fourthly, it is requisite that our purity and religion should be rooted in the heart, because otherways we do not honour God, but rather dishonour him: He is a Spirit, and therefore must be worshipped in spirit and in truth 
f john 4.24. , and not only with outward worship: God is not like man, who sees only the outward appearance, but he sees the heart 
g ● Sam. 16.7. and Act. 15.8. , and he will make manifest the counsels of the heart 
h 1 Cor. 4.5. ; According to that confession of David, I know, O Lord, thou provest and triest the heart 
i 1 Chro. 29.7.  and inward man: and approvest of none whose heart is not upright. And hence it is that the Apostle doth so highly commend the obedience of the Romans, and bless God for it, because it proceeded from the heart: God be thanked (saith he) that ye have obeyed from the heart that form of doctrine which was delivered unto you 
k Rom. 6. 1●. .  
Who do obey God but not with the heart?  
First, those who under a show of obedience Quest. 3 do palliate and cloak Superstition: who seem Answ. 1 religious in their lives, but are superstitious in their hearts; who love Popery in their souls, but yet profess our religion outwardly, either for gain, or for avoiding of the penal statutes, or for the favour of others. Let these consider Cui bono, what good it will do them thus to profess religion? For they cannot deceive God, who sees their hearts as well as their outward man 
l Gal. 6. 7● ; and if their conscience tell them, that they profess with their mouths, what they approve not with their hearts, God who is greater than their conscience, must needs much more accuse them 
m 1 john 3.20. . What a folly is it for men to go about to deceive men, when as the Judge, and accuser, and witness, that is, God, Satan, and their own consciences, see and know what they do? Let these consider what the reward of Hypocrites is, the approbation of men, and the rejection of God.  
Secondly, those who under the cloak of obedience Answ. 2 palliate Atheism, and profane minds: who pretend zeal & obedience, but their hearts run after sin; and yet oftentimes take no notice of their hypocrisy, but think they are very good, and do very well: But these may easily know what they are, if they do but examine themselves by these three signs.  
First, some avoid sin for fear of temporal punishment: they take heed of adultery and theft, not of lying, swearing, or drunkenness; because these are not so strictly looked unto, not so severely punished as those are. Certainly these are neither pure in heart nor life, who do abstain but only from some outward sins.  
Secondly, some avoid public sins, but not private; and stick not to commit adultery if it may be done secretly, or to injure their brother, if they may do it closely, or supplant their neighbour if they can do it, and not be perceived, or dissemble, if it may be done fairly: Certainly these I▪ are not pure in heart, because that is polluted with close impiety. II. this obedience of theirs is but that eye service, which God cannot endure 
n Ephe. 6.5. & Col. 3. 2●. : yea III. these are but ●ooles, who hid their sins from man, & lay them open before God, who might judge them at the last day, according to their works 
2 Cor. 5.10. .  
Thirdly, some abstain from sin, but it is with murmuring and much unwillingness now these are not pure in heart, neither doth this blessedness belong unto them.  
Answ. 3 Thirdly, there are another sort who obey not God with the heart, and those are Hypocrites, who draw more unto God with their lips, but their hearts are fare from him 
p Esa. 29.13. and 58.2. . These may be known by these two marks. First, if they strain a g●●● and swallow a Camel; if they stumble at a straw, and leap over a block; if they tithe mint & anice, and neglect greater things; if they make more conscience of that which is of less moment, then certainly they are no better then outward formalists, which God cares not for.  
Secondly, if they be fair without and black within; if the superficies be gold, and the substance copper; if they have jacobs' voice, but Esau's hands; if the Cup be plate, but the draught poison; if the face be beautiful and the heart adulterous; if they be painted sepulchres, fair without, but within rottenness; if they be like the apples of Sodom, pleasant to the eye, but within ashes; if they have a form of godliness, but in their hearts have denied the power thereof 
q 2 Tim. 3.5. , certainly they are but Hypocrites, whose hearts are not pure, nor themselves blessed.  
Fourthly, those obey not with the heart, Answ. 4 whose hearts are insensible, or who obey without zeal; but of this elsewhere: And therefore if we desire to be happy and blessed, we must labour. I. that our hearts and inward man may be purged from all love of sin, or desire after it. II. that our lives may be replenished with good works: And III. that they may be performed with love, zeal, willingness and cheerfulness.  
Sect. 4 §. 4. For they shall see God.] Is not God invisible? is it not said, none can see him and live? Exod. ●●. 20. and none hath seen him at any time; John 1.18. Doth not the Apostle testify, that he dwells in the light, which no man can approach unto, whom no man hath seen, nor can see? 1 Tim. 6.16. and 1 john 4.12. And therefore how shall the pure in heart see God? Not in this life, but in the life to come; Answ. not on earth but in heaven; not with a corporal eye, but a spiritual.  
What great matter is it to see God? what wonder Quest. 2 is it that he shall be seen of the pure in heart, in heaven, seeing that he hath often been seen on earth? Abraham saw him often. Gen. 12.1. & Chap. 15. & Chap. 17. & Chap. 18. and 22.14. jacob saw him. Gen. 32.30. Moses saw him. Exod. 33. The Prophet Esaias saw him chapter. 6.1. and the Prophet Ezekiel, Ezech. 1.29. Stephen saw him also, Acts 7.56. And Paul, 2 Cor. 12.  
First, all these were pure in heart.  
Secondly, this was miraculous, and extra ordinary, Answ. 1 and temporal; but the beatifical vision Answ. 2 in heaven shall be ordinary, and perpetual; and the pure in heart shall see God continually, and eternally.  
Thirdly, this sight of God which these had Answ. 3 on earth was imperfect. Abraham saw God like a man. Gen. 18. Ezechiel saw him imperperfectly; and Moses saw not God's face, Exod. 33. But the pure in heart in heaven shall see God perfectly, and not in part; they shall see him face to face, as they are seen and not darkly, or through a glass 
r 1 Cor. 13 10, 11, 12.   
But hath not this promise place in this life? do not the pure in heart see God at all on earth, Quest. 3 but only in heaven?  
This promise hath place both in this life & in the life to come: Answ. the pure in heart see God both on earth & in heaven, but after a divers manner.  
Here then observe that there is a manifold vision of God:  
The Uision and sight of God is either in the life 

Present, and that either 

First Intelligendo, by understanding either the Or 

Nature and person of God; but as he is simple, Observe. who thinks a little shell can contain all the water in the sea, so is he who thinks the shallow shell of man's brain can comprehend in this life the nature and person of God perfectly; yet by speculation, and contemplation, and a serious study of the Scriptures, together with the intent consideration of the Attributes of God, the pure in heart may understand something.  
The will and word of God.    
Secondly, Videndo, by seeing some representations of him, as those holy men did whereof we spoke before quest. 2.  
Thirdly, sentiendo by perceiving either the 

Mercy of God; which is called his face; Thus Aaron was to bless the people, The Lord make his face to shine upon thee: that is, show mercy unto thee 
t Numb. 6.25. , so Psalm, 13.1.44.14. and 80.7. Thus Moses by faith saw him who is invisible 
u Heb. 11.27. , and feared not the wrath of the King of Egypt, because he was sensible of God's mercy.  
Peace of God, which passeth all expression 
x Philip. 4.7.  or by tasting how sweet and good the Lords is, Psal. 34.8.      
To come and that is two fold, to wit, either 

Corporeal, with the bodily eye; which is impossible. Or  
Spiritual with the eye of the soul which is the knowledge of the nature of God, and is either 

Perfect: in regard of our capacity & apprehension, as every vessel thrown into the sea shall be filled.  
Absolute; and thus only God can comprehend what God is.        
In this life the pure in heart see God by understanding his will: the meaning therefore of this verse, may be this, Blessed are the pure in heart: for they shall see God; that is, the pure in heart and mind shall see the will, and truth, and Obser, 1 majesty of God shining in his word: or purity of heart doth help us unto the true understanding of the word of God: Be renewed (saith the Apostle) in your minds, that you may prove, what that good, and perfect, and acceptable will of God is 
y Rom. 12. Ephes. 5.8.10. . And therefore we should purge our hearts from all pollutions, that so we might be able to understand what is acceptable unto the Lord.  
Object. As for the true corporal sight of God (which I said was impossible) it is objected, The eyes of a glorified body in heaven, differ much from the eyes of a corrupt and earthly body: and therefore our bodies being glorified, we may truly and corporally see God.  
Answ. God hath no corporal, but a spiritual substance; and therefore is only perspicuous unto the eye of the soul, and not at all obvious to the eyes of the body, although they be glorified.  
In the life to come the pure in heart shall see God with a spiritual sight; that is, although the Creature cannot absolutely comprehend the Creator; yet he may with a certain degree of perfection.  
Quest. 4 What benefit shall we reap by this vision and sight of God, that our Saviour pronounceth him blessed that shall enjoy it?  
Answ. 1 First, we shall enjoy many things in Heaven by virtue of this sight, which here I forbear to enlarge: we shall there have health, beauty, and agility of body; we shall also have light without darkness, joy without sorrow, desire without pain, love without hatred, or discontent, fullness of joy without any loathing, life without death, health without sickness, peace without war, or the least disturbance 
a Greg. s. Psalm. paenitentiales .  
Secondly, this beatifical vision none can perfectly define, nor fully describe: but yet some things we may conjecture at, as for example,  
First, we shall know the immense Deity: the simplest in heaven shall fare exceed in wisdom, and the knowledge of God, the wisest upon earth.  
Secondly, we shall have Angels, Prophet's Apostles, Martyrs, patriarchs, and all the blessed Saints to be our Companions.  
Thirdly we shall there have true, solid, and ineffable joy, wherein we shall delight, and with which our souls shall be satisfied.  
Fourthly, we shall have a new and continued desire after this joy: for our desire shall be without any lack, and our fullness without any dislike.  
Fiftly, God himself will be all in all unto us. And therefore let us give ourselves unto purity in this life; that we may be assured of protection, grace, and peace of conscience here, and of immortality and felicity for ever hereafter.   
VERS. 9 Blessed are the Peacemakers: for they shall be called the children of God. Verse. 9 
§. 1. Blessed are the Peacemakers.] Who Sect. 1 are Peacemakers? Quest. 1  
First, some expound this, of the reconciling of brethren; that is, both those who reconcile them that jar, and those who are reconciled Answ. 1 unto them whom they have offended. Chrysost. sup. & Op. imperf.  
Secondly, some expound this, of those who Answ. 2 are good and peaceable in themselves. Vis cognoscere quis pacificus? andi Psalm. 34.14. Cave à malo, sequere pacem. (August. de Serm. Dom.) Wouldst thou know who is a Peacemaker? listen then unto the Psalmist, and he will tell thee, that it is he, who eschews evil, and follows after peace.  
Thirdly, some understand it of those, who Answ. 3 are slow to anger, but ready to forgive and pardon: Obliti eorum, quibus offendi possunt, in fratrum charitate viventes. (Hilarius) that is, he is a peacemaker, who lives in love and charity with his brethren, passing by, and forgetting those injuries which are offered unto him.  
Fourthly, some expound it of those, who Answ. 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit; who first labour for peace in themselves, and then make peace amongst others. Quid enim prodest alios pacare, dum intus bella vitiorum? (Hierom. sup.) What benefit is it to make peace amongst others, while our own corruptions war within us?  
Fiftly, all our late Interpreters, (viz. Calvin, Answ. 5 Gualther, Musculus, Marlorate, and Aretius) in a manner expound it of those, who preach, and publish, and bring peace from God, and love, concord, and brotherly amity amongst themselves.  
There being such diversity of opinions concerning this particular, that we may give a clearer resolution of this first question, I will propound a second, and that is,  
How manifold is Peace? Quest. 2  
First, some say, there is a threefold peace: Answ. 1 the first with God, the second with our own conscience, the third with our brethren. Stapleton sup. Pentecost.  
Secondly, there is a fourfold peace; to Answ. 2 wit, First peace of conscience. Secondly, civil peace in ourselves. Thirly, spiritual peace betwixt God and us. Fourthly, a civil peace amongst brethren.  
First, there is a peace of conscience; when a man labours to subdue all rebellious lusts in the heart; and is so careful to obey and serve his God, that he hath an excusing, not an accusing conscience. These are certainly the dear children of God, that are thus careful to imitate their Father in purity and sincerity 
b Ph. l. 1.15. . But this verse speaks not of this peace, and therefore I omit it.  
Secondly, there is a Civil peace in ourselves; when we are careful to live peaceably with all men 
c Rom 12.18. , and to follow peace with all men, Heb. 12.14. But properly to make peace is referred and attributed unto those who reconcile others, not unto them who conserve and keep peace in themselves. And therefore this place not speaking of this peace, I also leave it.  
Thirdly, there is a Spiritual peace betwixt us and God: and thus Aretius, Musculus, Gualther, and it agrees well with the scope of the place; for our Saviour speaks here unto his Apostles, comforting them against the derision of the world; Blessed (saith he) are the peacemakers, as if he would say, the world will hate and contemn you, but blessed are ye, because 1. ye shall be called the Sons of God, and 2. because ye shall bring peace from God unto the sons of men; and 3. because ye shall be a means to make peace Observe. 1 betwixt God and men: Our Saviour teaching us hereby, that the function of a Minister is a blessed function: Hence the Apostle saith, that the word of reconciliation is committed unto us, 2 Cor. 5.19. and we preach peace unto the people of God, Rom. 10.15. for which our feet are called beautiful. Nahum. 1.15.  
Quest. 3 What need is there of preaching peace unto men?  
Answ. Because we have lost it, and there is now no peace at all unto us, so long as we are wicked.  
Quest. 4 How doth it appear that the peace is violated betwixt God and us?  
Answer. By the consideration and observation of these particulars: First, we were created innocent and pure without spot or wrinkle. Secondly, than Satan fell from heaven by his pride. Thirdly, being himself cast out of the heavenly paradise, he seduceth Adam and Eve, that they may be thrust out of the earthly. Fourthly, they having eaten of the forbidden fruit, and thereby violated the law of God, hence the wrath of God was kindled against them; which just anger in him produceth these effects towards them. I. God judgeth them Gen. 3. II. Casts them out of Paradise. III. Defends the tree of life with a flaming sword, that Adam might not take of that fruit. IU. Withdraws his presence and sight from Adam, who must not now enjoy that sweet society, which formerly he did. V Yea hence the earth was cursed, and by this curse subjected to barrenness, sicknesses, diseases, sudden casualties, and the like; the wrath of God being thus revealed against man 
d Rom, 1.18. . The sense and apprehension of which anger did amaze David Psal. 38.2. etc.  
Fiftly being thus subjected unto anger, and a curse for sin, it was merely impossible for us to escape or free ourselves by any means. For I. Riches will not avail us for the pacifying of this anger. Prov. 10.2. II. Natural, or carnal wisdom can not help us to free ourselves, from sin, Satan, or the ireful hand of God; this wisdom being but foolishness. Rom. 8.6. III. Moral works cannot save us, as the Apostle proves plainly, Rom. 1.2.3.6, 11. iv The Law cannot save us. Ro. 8.3. And thus it evidently appears, that the sweet peace and union that was betwixt God and us, was now disjointed and broken; and therefore there was great need of a peacemaker, or a messenger of peace.  
Who makes peace betwixt God and us? Quest. 5  
The peacemakers are either Principal or instrumental. Answ.  
First, the principal peacemakers are three, viz. First, God the Father, who out of his unspeakable love unto mankind gave Christ, and sent Christ into the world, that it might be saved by him 
e John 3.16. , ordaining Christ to suffer and to take our nature upon him for this end, to make up the breach, to be our peace, to make our God and us one, and to break down the middle wall of partition between us 
f Ephes. 2.14. . Secondly, God the Son, who hath laid down his life for us, joh. 10. And hath made peace through the blood of his Cross 
g Coloss. 1 20. .  
Thirdly, God the Holy Ghost, who confirms this peace and reconciliation unto us; assuring us that we are not now enemies, but friends, and servants, yea the Sons of God. Rom. 8.15.  
Secondly, the instrumental peacemakers, are the Apostles, and Ministers of Christ, whose work is to labour, to turn the hearts of children unto their fathers, Malac. 4.6. whence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labourers together, or coworkers with God 
h 1 Cor. 3.9. , wherefore Saint Paul is not afraid to say plainly unto the Corinthians, in Christ jesus I have begotten you through the Gospel 
i 1 Cor. 4.15. . And as a wise Master builder I have laid the foundation 
k 1 Cor. 3.10. . Yea hence certainly it was, that our Saviour taught that salutation unto his Apostles, when they came unto any place to preach, Peace be unto this house 
l Luk. 10.5. , because they were instruments of peace betwixt God and man.  
But perhaps some will say, the Apostles and Object. 1 Ministers are rather instruments of war, then of peace, yea Christ himself came not to send peace, but a sword, and division; so that two shall be against three, and three against two 
m Luke 12 52.53. . And thus jeremiah was a man of contention and strafe to the whole earth 
n Jerem. 15.10. . How then are they peacemakers?  
This is accidental, arising from the people, Answ. not from the Pastors, for they having made a wicked covenant with sin and Satan. Ministers come to dissolve this covenant which they have made, and to set enmity betwixt them and the serpent, and to make a new covenant betwixt them and God.  
If the true end and aim of Preachers be thus Quest. 6 to make peace betwixt God and man, then how is their preaching to be heard by the people?  
It must not be heard for form or fashion sake; or with itching ears, Answ. but as the word of reconciliation, and a message of peace: Wherein these things are required of us, to wit.  
First, so hear the word of God, that thou mayst learn thereby to break that covenant which thou hast made with the world, and with thy own affections, and lusts, that so thou mayst have peace with God.  
Secondly, labour in the hearing of the word for the remission and pardon of thy sins already committed. Thirdly, strengthen thyself daily with a new and renewed purpose of repentance, for thy sins committed. Fourthly, so hear, that faith may be wrought in thee, that is, examine by that which thou hearest, thyself, thy estate and condition wherein thou standest, thy repentance, thy love unto that which is good, thy hatred unto that which is evil, and the like.  
Fifthly, when thou art thus careful to examine thy heart, and to direct thy life by the word of God, than thou shalt be made partaker of the peace of God, and the Ministers of the word shall be messengers of peace, and reconciliation unto thee.  
Fourthly, the last peace is the civil peace amongst brethren; And thus Chrysostom, Hierome, Calvin, Aretius, Gualther, Musculus, and Obser, 2 divers other's expound this place; Teaching us, that it is a godly and blessed work to make peace betwixt brethren; and to compose strife beweene neighbour and neighbour: A fool (saith Solomon) breeds jars amongst friends, but a man of wisdom appeaseth strifes,  
Quest. 7 Why is it so good and happy a thing to make peace, and to appease strife betwixt brethren?  
Answ. 1 First, because peace is a common good, and therefore every one should seek after it, both in themselves and in others: yea it is such a good, that all things desire it in a threefold regard.  
First, ratione conservationis, in respect of preservation: for without peace nothing can subsist. If a Kingdom be divided against itself (saith Christ) it cannot stand.  
Secondly, ratione perfectionis, in regard of perfection in life, for without peace nothing can live.  
Thirdly, Ratione fruitionis, in respect of possession; because no man without peace, hath joy in that which he doth possess. And therefore seeing peace is so good a thing, so common a good, and a thing so much desired, it must needs be a godly and blessed thing, to make peace between those who are divided.  
Answ. 2 Secondly, God will not dwell in a contentious heart, and therefore those who compose strifes, prepare mansions for the Lord of Hosts to dwell in, which is a good and a blessed thing. It is a good and happy thing for a man to make up a breach betwixt man and man. And therefore much better to atrone and unite God and man: Now when one man is reconciled unto another, there is a way made for both their reconciliations unto God.  
Answ. 3 Thirdly, because by appeasing jars, and composing strifes, we imitate Christ, who is our Mediator, Intercessor, Arbitrator, and Peacemaker.  
Quest. 8 Are not they pragmatical, and too great meddlers, who thus trouble themselves, and interpose themselves between man and man?  
Answ. Some men meet together to provoke and inflame one another unto strife, contention, and discord, and therefore why may not the children of God intrude themselves to make peace where it is broken? Certainly the Lord did not hold Moses as a busybody, when he did interpose himself to compose the contention which arose between the two Hebrews 
o Exod. 2.13. , but hath rather set it down for our imitation; because it is the duty of all Christians, not only to care for themselves, but to be careful to preserve peace amongst others. And he who thinks this office of making peace belongs not unto him, hath forgot that he is a member of Christ.  
Some perhaps will object here, the saying of Object. 2 Pittacus, That a man must not be Judge, or Arbitrator between two friends, lest by judging profitably for the one, he lose the friendship of the other.  
First, we must give way unto an inconvenience rather than a sin; now it is but an inconvenience Answ. 1 to lose the friendship of a man; but it is a sin to neglect that which God requires of us, for so we shall lose his friendship; now the Lord commands, that we should follow after peace, both by embracing it in ourselves, and by endeavouring to preserve it amongst others.  
Secondly, in all Christian duties required of Answ. 2 us, we must use the means, but leave the success and event to God, who can order all things, as he pleases.  
Thirdly, some have been arbitrators between Answ. 3 friends, and have both reconciled them one to the other, and retained the friendship of both also: and therefore there is a possibility that we may do so. Archidamus the Lacedaemonian, being chosen arbitrator, to decide a contention between two friends, first brought them into the Temple of Diana; then secondly, made them both swear upon the Altar, precisely to observe whatsoever he determined: And then thirdly, gave this verdict, that neither of them should departed out of the Temple, until they were reconciled. And thus they were both constrained (by reason of their oaths taken) to make themselves friends, and to agree betwixt themselves, and both still esteemed alike of Archidamus, because he had given definitive sentence against neither. And thus by wisdom and prudence, a man may so order and dispose of himself, that he may both make peace between friends, and also keep peace with friends.  
§. 2. For they shall be called the Sons of Sect. 2 God.  
How are Peacemakers the Sons of Quest. 1 God?  
Three manner of ways: viz. First, in Answ. 1 the work of reconciliation wrought by them, they therein being helped and assisted by God, Who is the author and fountain of every good gift, and every perfect being, james 1.17. To compose strife, and to unite disjointed brethren, is so good a work, that our Saviour hath here pronounced that man blessed that doth it; and therefore he that doth this work, must needs acknowledge, that he was assisted by God his Father in the doing of it.  
Secondly, Peacemakers are the children of Answ. 2 God in imitation: It is the Lord who creates peace, Esai. 45.7. From God comes peace, Rom. 1.7. because he is the God of peace, Rom. 15.33. and 16.20. And therefore lovers of peace imitate God therein.  
Answ. 3 Thirdly, Peacemakers are the children of God in Reward: For first, all men are the children of God by creation, whether good or evil. But secondly, only the godly and righteous by Adoption, for whom alone the heavenly inheritance is prepared and reserved; and thus these are the children of God, and are therefore by Christ here pronounced blessed, because they shall be made partakers of the kingdom of God.  
Quest. 2 Why doth our Saviour say, they shall be called the Sons of God? are they not indeed God's children?  
Answ. 1 First, some things are called that which they are not; as when an Ethiope is called Formosus, beautiful.  
Answ. 2 Secondly, somethings are such, but are not so called; as when chaste Lucretia is called an Adulteress, or unchaste, and sober Socrates called intemperate.  
Answ. 3 Thirdly, some things are such, and are so called; that is, have neither nomen sine re, nor rem sine nomine; but & nomen, & rem, not the name without the thing, nor the thing without the name; but both the name and thing; as when a holy man is called (like as some impious Popes have been) Pius. And this is that which our Saviour here speaks of, they shall be called the Sons of God, that is, they shall both be the Sons of God, and also so called: or, Blessed are the Peacemakers; For first, God will esteem them his children: and secondly, men shall call them so.  
Quest. 3 Who are enemies, or opposite unto this Beatitude?  
Answ. 1 First, those that are contentious, and given to strife and revenge: The vulgar sort think these happy, who can and will be revenged of all those who injure them; but our Saviour rather thinks the peacemakers happy and blessed: In Noah's Ark all the wild beasts were tame and peaceable, the Lion feeding with the Lamb, and the Bear with the Dog; now the Ark was a Type of the Church of Gods and therefore all Christians should be mild and peaceable, not cruel and revengeful 
p Staplet. s. John 14.  Caesar nil oblitus, nisi injuriarum 
q August. epist. 5. ad Marcellin è Cicerone.  The memory of Caesar was so strong, that he forgot nothing which occurred unto him but only injuries and wrongs: And therefore it is a shame for Christians to seek revenge; who should rather suffer wrong, observing diligently these three short rules. First, prise peace in thyself. Secondly, persuade others thereunto. Thirdly, submit thyself rather to thy brother, then suffer the bond of peace to be broken: we have a singular example of this in our Father Abraham, who fearing that the contention set on foot betwixt his brother Lot's Herdsmen and his own, would extend itself unto them; comes unto his brother Lot to quench this fire which was already kindled with these mild and soft words; Let there be no strife I pray thee, between me and thee, for we be brethren: The whole land is before thee, therefore if thou wilt take the left hand, than I will go to the right; or if thou depart to the right hand, than I will go to the left 
r Gen. 13.8, 9 . And thus we should rather imitate this holy Patriarch, in submitting ourselves one to another for the preservation of this blessed peace, then by contention, strife, revenge, and the like, dissolve this bond.  
Secondly, those are enemies and opposite unto Answ. 2 this beatitude, who are inexorable, refractory, and will not be reconciled unto those who have injured them: these are they whom our Saviour saith shall not be pardoned, because they will not forgive men their trespasses.  
Thirdly, those are principally opposite unto this Answ. 3 beatitude, who instigate and provoke others unto contentions and strife: and therefore Solomon saith, He that soweth discord among brethren, is an abomination unto the Lord 
s Prov. 6.16.19. .  
Who are these sowers of Discord, that are thus opposite unto this Christian virtue? Quest. 4  
They are found either in the Church, or in common and private affairs.  
First, there are sowers of the seeds of sedition in the visible Church of Christ, and these are Sectaries, which the Apostle forewarns us of in these words, Observe those which cause breaches and divisions in the Church.  
Secondly, there are seedesmen of strife in private and public matters: to wit, I. Those who are whisperers and tale-bearers; such there were in Saint Paul's time, who were not only idle, but also tatlers and busybodies 
t 1 Tim. 5.13. . II. Those who provoke others to sue them by whom they have been injured; who are as spurs in men's sides, to instigate and hasten them on to dissension and discord. III. Those Lawyers, who (like covetous and unconscionable Chirurgeons) prolong suits, by their demurs and delays, only for their own advantage. All these are opposite unto this peace, and therefore have no interest at all in this Blessedness which is pronounced by Christ unto the Peacemakers.   
VERS. 11. 
Verse. 11  Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. 
There are three phrases here expressed, reviling, persecuting, and speaking evil of: The second, (to wit, persecution) I have wholly omitted, reserving the consideration thereof unto another place. The first and third (viz. to revile and speak evil of) seem to be the same, and are of one and the same nature; but Augustine distinguisheth them thus. First, we are reviled to our face, as the jews did unto Christ; say we not well, thou hast a devil 
u John 8.48. . Secondly, we are spoken evil of behind our backs; and thus some say privately of Christ, that he cannot be the Mess●as, because he is a Galilean, and Christ must not come out of Galileex. 
v john 7.41.    
Verse. 12 VERS. 12. Rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you. 
Object. 1 Great is your reward in heaven.] The Papists object this place for the Merit of our works, thus: life everlasting is in this verse called Merces, a recompense or reward; therefore good works do properly merit.  
Answ. 1 First, Augustine saith 
w Aug. Praef. in Psal. 109. , Quicquid promisit indignis promisit, ut non quasi operibus merces promitteretur, sed gratia gratis daretur; whatsoever God hath promised he hath promised to those that are unworthy, that it should not be promised as a reward unto works, but as grace freely given. The argument than followeth not, there is a reward: ergo merit; for the reward may be counted of favour as well as of debt, Rom. 4.4. as follows in the next answer.  
Secondly, there is a double reward, the first properly so called; the second improperly, and by a certain similitude; now of this latter, to Answ. 2 wit, the reward improperly so called, we grant the Antecedent (viz. that life eternal is called a reward) but deny the Consequent; therefore good works merit heaven; for there is not one and the same reason of Homanymorum or ambiguous and doubtful words; Porsanus here proves Object. 2 the consequence (which we deny) thus: We cannot conceive a reward to be without merit, any more than we can conceive a son to be without a father, or a husband without a wife; or a master without a servant; or a mountain without a valley; or a schoolmaster without a scholar.  
These examples will not prove the consequence; for all these are of a proper appellation, Answ. or taken in their proper and genuine signification, but reward in an unproper sense, more plainly, there is a perpetual relation between 

Father and  
Son,   between 

Husband and  
Wife,   between 

Master and  
Servant,   between 

Hills and  
Valleys.   Because he cannot be a Father without a Son; or a Husband who hath no Wife; and so of the rest: But there is not a perpetual relation between 

Mercedem &  
Meritum,   or 

Wages and  
Merit.   As appears thus:  
When Leah brought forth Issacbar; she said, God hath given me my wages, because I have given my maiden unto my husband 
x Gen. 30 18. . Now in this thing, Leah did perform no good work, neither did it for God's sake, neither did well in doing of it; and therefore there could be no merit in it, neither in any respect can the giving of her maiden unto her husband be called a merit, or can it be said that thereby she did merit or deserve any thing at God's hands. And therefore there is no perpetual relation between Wages and Merit; or that wheresoever we read of reward, there we must needs understand it to be given as of due debt 
y Chamier. tom. 3. f. 465. .  
Great is your reward in heaven.] Our Saviour doth not promise a reward in earth, but in heaven: Observe. Teaching us, that the true retribution of affliction is in the life to come.  
Quest. Why is the recompense and reward of affliction after this life?  
Answ. 1 First, because the promised reward spoken of in this verse is to be given unto all; but temporal deliverance and freedom is not given unto all.  
Answ. 2 Secondly, because the reward here promised aught fare to exceed all our sufferings, and afflictions, which temporal blessings often do not, but eternal glory doth always: I reckon that the sufferings of this present time, are not worthy to be compared to that glory, which shall be revealed in u● 
z Rom. 8.18. .  
Answ. 3 Thirdly, this reward of our afflictions must be extended to the soul as well as to the body, and therefore must not be a temporal but an eternal reward.  
It may be objected, our afflictions, losses, and Object. 3 crosses, are promised to be rewarded a hundred-fold in this life, and therefore the reward is temporal in earth, not eternal in heaven.  
First, a temporal reward is not promised, and Answ. 1 hence we see it sometimes to some granted, and sometimes from some withheld.  
Secondly, the hundred fold reward promised Answ. 2 in this life may be understood of peace of conscience, which fare exceeds all worldly wealth.  
Thirdly, the true and adequate reward of the Answ. 3 soul is eternity. And in our afflictions, we must not think that God will give us riches, or honour, or freedom, or reputation, or joy and health, or the like (for in all these things we must say; thy will be done.) But we must remember. First, that we suffer for Christ's sake. Secondly, that the patriarchs, Prophets, and Apostles, were copartners with us in our sufferings. Thirdly, that our sufferings shall be rewarded in heaven.  
Fourthly, that this heavenly reward which we shall be made partakers off is an exceeding reward, yea also eternal. For these things considered, we shall think nothing hard or heavy to be borne, but even the yoke of the cross light and easy: Art thou injured? the time will come when thou shalt be avenged: art thou slandered, and thy reputation not vindicated; the time will come when thy innocency shall appear and shine as the Sun; art thou killed for Christ's sake? there is a time when thou shalt rise again, and live for ever with Christ in eternal glory; and therefore blessed are they who are persecuted, reviled, slandered, and afflicted for Christ's sake, for great is their reward in heaven.   
Verse. 13 VERRS. 13. Ye are the salt of the earth, but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 
Sect. 1 §. 1. Ye are the salt of the earth.]  
Quest. 1 Whether is this meant of their persons, or of their office?  
Answ. Of their office or function; ye are the salt of the earth, that is, it is your office and work to salt and season the earth: Trahit ad personas quod est doctrinae (Calvin s.) Christ applies that to their persons, which belongs unto their doctrine. Non tam ad personas quam ad munus (Gualt. s.) This doth not so much belong unto their persons, as unto their office; Obser. or apostolical function, to wit, the Ministry of the word. Teaching us, that it is the part of the Ministers of the word, to season the hearts of the faithful.  
Quest. 2 Can not Christ have seasoned the hearts of his children himself, and if he could, why did he do it by men?  
Answ. Christ could have seasoned and sanctified the hearts of his children by himself: but yet would do it by men for these two causes: First, that he might have an evident and perspicuous Church and discipline upon earth, or a representation of his presence amongst men. Secondly that hereby his power and strength might be glorified in our weakness, and infirmity.  
Quest. 3 Who is it that doth truly salt and season the heart with grace?  
Answ. 1 First, really this seasoning comes from God, and his Blessed Spirit, who is the principal author of all good in us.  
Answ. 2 Secondly, the principal Instrument of our seasoning, is the sacred Scriptures.  
Answ. 3 Thirdly, the Ministers are only secondary instruments of this seasoning: And that First by Preaching unto men the word of God. And Secondly, by sealing them by the Sacraments of Christ; which two works if they be truly performed, do truly confirm unto us the salt of the Holy Ghost.  
Sect. 2 §. 2. Ye are the salt of the earth.] If the salt Quest. 1 have lost his savour, it is good for nothing, etc. How many sorts of unsavoury Ministers are there?  
Answ. 1 First, blind watchmen, who have no knowledge; and therefore are not able to give light unto those who sit in darkness, nor eyes unto the blind, neither can instruct those who are ignorant.  
Secondly, heretical teachers, such as teach Answ. 2 false and damnable doctrine; such as do not season but poison, and destroy the soul, such are the Romish teachers, Priests, Jesuits, and Seminaries, who mingle the word of God with their own inventions, and humane traditions.  
Thirdly, such as preach true doctrine, but yet Answ. 3 misapply the same, sowing pillows under the elbows of the wicked, preaching peace unto them, when they should rather awaken them unto repentance, by discovering unto them their sins, and by denouncing the judgements of God against them for their sins.  
Fourthly, they who though they teach the Answ. 4 truth, and generally apply it well, do yet lead ungodly and scandalous lives; for an offensive and unsavoury conversation in the teacher, doth hinder the seasoning virtue of the word of his Ministry in the hearts of the people: his doctrine not being able to build up so fast, as his life and conversation pulleth down; most men not regarding so much what is said by Ministers, as what is done by them; and therefore our Saviour here earnestly persuades his Apostles, and under them all Ministers, to take heed that they be not found unsavoury salt.  
Why must Ministers be thus careful to be in Quest. 2 their lives and doctrine seasoning salt?  
First, because if they be unsavoury salt, they Answ. 1 will be a means to draw many into everlasting 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 be not savoury salt, Answ. 3 they shall be 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 be cast into utter darkness where their torments shall be greater and more exquisite than the torments of other wicked men And therefore great should the Ministers care be, that his own soul may be 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. Ye are the light of the world, Verse. 14 a City that is set on an hill cannot be hid. 
§. 1. Ye 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 pass that Ministers are partly weary with preaching, because they see they do but cast pearls before swine, and blow the sand. Our Saviour in his infinite wisdom observing and knowing this, doth excite and stir up Ministers unto industry and diligence in their office by a double parable. First, of salt. verse 13. Secondly, of light, vers. 14, 15, 16.  
Whether do these two parables signify one Quest. 1 and the same thing or divers?  
Both the Parables have the same scope, Answ. but yet a threefold difference may be observed in them, viz.  
First, salt doth preserve meat from being any worse than it is when it is salted; but if it be tainted before it be salted, than 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 darkness 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 thinks) 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 holiness 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, than 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 gain those which as yet he hath not; and therefore first, he useth salt for the preservation from corruption of those who do beleeve●; and then light for the enlightening of others who sit in darkness and in the shadow of death.  
Answ. 2 Secondly, because it is first requisite 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 seldom the contrary: For many know much who fear not God, but none truly fear God without some knowledge, The fear of God being the beginning of wisdom.  
Answ. 3 Thirdly, salt was for the Jews, that they might be preserved in their knowledge, light was for the Gentiles, that they might be reduced from the darkness 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 holiness.  
Thirdly, that is not true piety which doth not hunger after the knowledge of God.  
Sect. 2 §. 2. Ye are the light of the world.] Christ was Object. 1 the light of the world joh. 8.12. and 9.5. And john was not that light, but was sent only to bear witness of that light, joh. 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 john saith, The light shined in darkness, and the darkness comprehended it not, joh. 1.5.  
Secondly, for the Son of God, thus Saint john the Evangelist, saith of Saint john Baptist, He was not that light (that is the true Messiah) but was sent only to bear witness of that light 
e joh. 1.8. .  
Thirdly, for that power of the understanding and reason which is kindled in the minds of men; thus john saith, Christ was life, and the life was the light of men 
f joh. 1.4. .  
Fourthly, for the knowledge of the glory of God: Thus Saint Paul saith, God who commanded the light to shine out of darkness, 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 spiritual and celestial glory.  
Fiftly, for sanctity of life; What communion (saith Saint Paul) hath light with darkness, that is what agreement is there betwixt sanctity and sin 
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, etc. Where by light is expressed to be meant a holy life replenished with good works.  
Sixtly, light sometimes is taken for the doctrine of the Gospel; according to that of Saint Paul, Christ being risen from the dead, shall show light unto his people (the Jews) and to the Gentiles 
i Acts 26.23. , that is, shall send his Gospel to be preached unto both.  
Seventhly, light is taken, for the Doctors of the Evangelicall doctrine as in this verse, ye are the light of the world.  
Eightly, all Christians are called light. So the Apostle exhorts the Philippians to be harmless, blameless, 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 enlightened in themselves by that most true, pure, and bright light, the illumination of the Spirit of Christ. Secondly, because they walk in the light. And thirdly, because by their pure and holy life they show light unto others.  
Secondly, Christ is called light, because he is Answ. 2 that true primary light, which doth not borrow his light from any other, but hath light in himself, and of himself doth enlighten others. Read for the proof hereof, joh. 1 9 and 8.12. Esa. 9.2. and 40.6. and 43, 6. and 60.1.12. and 1 joh. 1.5. and 2.8.  
Thirdly, Apostles, and other Doctors & Ministers Answ. 3 of the church of Christ, are called light; not because they have light in themselves, & of themselves, for they have it from Christ, that true primary light; as the Moon borrows her light from the Sun, she being without but a dark substance or body. So they being enlightened by Christ, they are called lux mundi, the light of the world, in these regards: First, because they bear witness of the true light 
m joh. 1.7.8. . Secondly, because they have received the splendour of divine knowledge from Christ. Thirdly, in respect of the sincerity of life, and integrity of manners.  
Fourthly, God is the cause of light; this may Answ. 4 be understood either of God the Father, Son or Holy Ghost: For First, God the Father is called the Father of lights. James 1.17. yea he commands the light to shine out of darkness 
n 2 Cor. 4.6. . Secondly, God the Son enlightens every one who comes into the world 
o joh. ●. 9. . Thirdly, God the holy Ghost is called the Spirit of light. The Apostle proves most plainly that the ever blessed Trinity is the cause of light, in these words I pray for you that the God of our Lord jesus Christ the Father of glory may give unto you the Spirit of wisdom, that so the eyes of your understanding may be enlightened 
p Ephes. 1.17.18. .  
Fiftly, the light itself is the word of God: Thus David, Thy Word is a light unto my feet, Answ. 5 Psalm. 119.105. And Paul, Christ hath brought life and immortality to light, through the Gospel, 2 Tim. 1.10. And Peter, ye do well to take heed to the word of God, as unto a light that shineth in a dark place. 2 Pet. 1.19.  
Answ. 6 Sixtly and lastly, it is given unto the Ministers from God, to enlighten the world through this his word: Thus Paul was sent unto the Gentiles, that by the preaching of the word unto them, he might open their eyes, and turn them from darkness to light 
q Acts 26.18. .  
Object. 2 It may against this be objected: to enlighten or give light, is an internal work; and therefore man cannot do it, but it must be wrought by the blessed Trinity, as was said before, answer 4.  
Answ. 1 First, it is not only an internal work: for there are two parts of this illumination, viz. first, an external adhibiting of light: secondly, an internal application thereof to the understanding and spirit: As in the sense of seeing, First, there are the species or several objects without. And secondly, these are applied unto common sense within. Now the outward light is adhibited by the Ministers of the word of God.  
Answ. 2 Secondly, the Ministers are said (by consequence) to work the internal light also: For first, although it be the work of the holy Ghost, and a taste of the heavenly gift, and of the Spirit of God 
r Heb. 6.4 , yet secondly, the application of the outward light by the ministry of the word, is the ordinary means whereby the internal light is wrought within us. And therefore I conclude this objection thus; First, the light is the word, which comes from God, not from the Ministers. Secondly, the power of enlightening is from Christ, not from the Ministers; and they only illuminate through his help and assistance, Thirdly, yet it is the office of Ministers to hold forth the light in their Ministry.  
Sect. 3 §. 3. Ye are the light of the world.] The Apostles Quest. 1 being but Toll-gatherers, and Fishers, and not Scribes, why doth our Saviour call them the light of the world, and not rather the Scribes?  
Answ. 1 First, Christ doth it to comfort them, left they should be dejected by reason of their poor, base, and low condition: Thus elsewhere he encourageth them to be constant both in active and passive obedience; because there will a time come, when they shall sit upon twelve seats, and judge the twelve Tribes of Israel 
s Matth. 19.28. .  
Answ. 2 Secondly, Christ calls his Apostles (not the Scribes) the light of the world, lest the Ministry should seem to be supported by an arm of flesh. If the Scribes and Pharisees had been made the light of the world, the world would then have thought, that the word had been upheld and maintained by humane power; but when the Gospel is preached, published, divulged, and dispersed through the world, by the Apostles, who were but Fishers, Toll-gatherers poor, and illiterate men, than all the world will say, Hic est digitus Dei, that this is God's work, and supported by a divine hand.  
Thirdly, our Saviour calls his Apostles (not Answ. 3 the Pharisees and Scribes) the light of the world, to teach us, that worldly pomp and splendour, adds nothing to the efficacy of the Ministry; it neither helps (if present) nor hurts, if absent.  
Why doth not external and mundane glory Quest. 2 avail, and further the preaching of the word?  
First, because it is a spiritual work, and therefore Answ. 1 it is to be wrought by spiritual means, and not carnal: for neither estimation, nor honour, nor riches, nor the wisdom of the flesh, can help forward this work of God. Hence Saint Paul opposeth them, first, in his conversation, in these words, Our rejoicing is the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, we have had our conversation in the world 
t 2 Cor. 1 12. . Secondly, Saint Paul opposeth them in his preaching: Christ (saith he) sent me to preach the Gospel, not with wisdom of words 
u 1 Cor. 1 17. , not with excellency of speech 
v 1 Cor. 2.1. , not with enticing words of man's wisdom; but in demonstration of the Spirit, and of power 
w 1 Cor. 2.4. .  
Secondly, God in this work will not use the power of men, lest the praise of the work should be given unto men. Vzza was struck with death, because he puts his hand to the Ark 
x 2 Sam. 6 7. . And God will not deliver his people by 32000, but by 300 
y judg. 7.2.  lest the people should glory in themselves; whereas he that glories should glory in the Lord: yea, hence it was, that God would not take the temptation from Paul, but rather sustain him in it; because thus his glory and strength was made perfect in weakness 
z 2 Cor. 12.9. .  
§. 4. A City that is set on an Hill, cannot be hid.] These words (as also the former) some Sect. 4 Papists urge for the visibility of the Church, Object. thus: Our Saviour compares his Church to a City on an Hill, which cannot be hid: Therefore the Church must needs be visible.  
Touching the visibility of the Church, I lay down this proposition.  
There shall be always a Church truly visible, so long as this mortal world shall last. Here that I may be the better understood, let me add these explanations, to wit,  
First, the most visible Church shall not always be truest: for the weeds of error, and chaff of hypocrisy, and superstition, shall sometimes overgrow the come of true religion 
d Aug. brev. coll. col. 3. ; as Arianisme did the truth in Hilary his days 
e Hyl. count Auxen. teste. M. Canon. . Yea, this is confessed, Major pars vincit aliquando meliorem, the greater part oftentimes overcomes the better. Bellarm. de Council. 3.9.  
Secondly, errors over-growing the truth: peradventure the Church shall at some time be visible only, ad intra, not ad extra, that is, known among themselves, though not observed of the world. I say, peradventure, because many of our worthy Divines hold, that it shall be visible always, not only in some scattered persons, but in an orderly Ministry and use of the Sacraments 
f D. Field de Eccles. 1.10. .  
Thirdly, this Church shall not always be resplendent and glorious in the world's eye (as the Papists sometime persuade the ignorant) but (after Saint Augustine's comparison) like the Moon, ever being, but sometimes in the wane, scarce seen shining at all. Obscurari potest multitudine scandalorum, saith Bellarmine 
g Bell. de eccles. milit. 3.16. , in answer to Hylary, out of Saint Augustine, epistol. 48.  
Fourthly, this visible Church hath no warrant of not erring (in the usual sense, to wit, in part) this being the greatest imposture, that the Papists gull the world withal, as shall be showed in another place.  
Sect. 5 §. 5. A City set upon a hill:] Here we have two things to consider of, first what this City is? Secondly, what this Mountain is?  
Quest. 1 First, what this City is which is set upon a Mountain?  
Answ. 1 First, some say the Apostles are this City: but this cannot be, except only by a Metonymy, as we take mundus pro mundanis, the world for worldlings: And therefore our Saviour doth not say, Ye are the City set on an hill.  
Secondly, others say the Church is this City, Answ. 2 because it is as a City dear and consecrated unto God: yea elsewhere called the City of God, Psal. 46.4. the joy of the whole earth, the City of the great King, Psal. 48 2. and of righteousness, Esa. 1.26. yea it is termed Mount Zion, the City of the living God, the heavenly jerusalem, the Church of the first borne 
h Heb. 12.22. . How dear and precious this City is in God's sight, may appear by these things observed by some in the metaphor. I. The City is the Church: thus David, Glorious things are spoken of thee, oh City of God 
i Psa. 87.3 . II. The Mountain whereupon the City stands is Christ; according to that of the Prophet David, The stone became a great Mountain, and filled the whole earth 
k Da. 2.35. . III. The Citizens of this City are the Saints; thus saith Saint Paul, Ye are fellow-citizens with the Saints and of the household of God 
l Eph. 2.19. . iv The Towers of this City were the Prophets, who were most eminent in the Church. V The Gates of this City were the Apostles, by whose Ministry men were brought into the Church. VI The Walls of this City are the Ministers of the Word, and the Apostles successors; who are as rampers, to defend the Church against the assaults of sin, superstition and error 
m Chrys. inperf. op. s. .  
Thirdly, the true City is not in this life: for Answ. 3 here we have no continuing City, but we seek one to come (Hebr. 13.14.) to wit, that new Jerusalem which is above, Revel. 21.2 10.  
Quest. 2 If the City expected and longed for by the faithful be not in this life, then how is the Church called a City, both in this verse, and in other places, as was showed before?  
Answ. The Militant Church of Christ may be called a City, partly Analogicè, because it something resembles the heavenly Jerusalem, and triumphant Church; partly, Synechdochicè, because it is a part of that City which is above.  
What is to be expected, or may be looked for, Quest. 3 in this City?  
Four things, to wit; first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Order, Answ. God the King of this City not being the author of confusion, but of peace, (1 Cor. 14.33.) and therefore all things are to be done decently and in order, vers. 40. avoiding contention, because it becomes not the Church of Christ 
n 1 Cor. 11.16. . And therefore those who will not be subject to the godly, decent, and lawful injunctions and orders of the Church, are no true members thereof, or at least are to be esteemed as stubborn children; whether they be 1. Fanatici, the Anabaptists, who understand all truths as they list themselves, measuring all Doctrines by their own revelations: Or 2. Furiosi, the Brownists, who will tolerate no rites or customs at all, although all who know any thing, agree, that in all Churches there have been some. Or 3. Pertinaces, those that are headstrong, perverse obstinate, and rebellious, whose will is a Law, and will make any thing lawful that they please, not subjecting themselves to any government, or command, though never so lawful. Of all these we may say with the Apostle, If any seem to be thus contentious, we have no such custom, we nor the Church of God 
o 1 Cor. 11.16. .  
Secondly, the second thing to be expected in this City is Unity; there is but one government, one King, one head, and one body, and therefore we expect unity in this City (read Ephes. 4.5.16. and Rom. 12.5. and 1 Corinth. 10.17.) it being necessary that the Citizens should be of one mind and of one judgement, having but one rule to walk by, and one way which all must walk in who hope to be saved 
p Phil. 3.16. . There is one light whereby we are enlightened, one truth whereby we are directed, one law of obedience unto all, one faith in Christ unto salvation, one profession of faith and obedience, and whatsoever differs from this is an error. We may differ in outward and adiaphorall things, and yet be of the same religion and body of Christ: as we may see Protestant Churches, that although they vary in circumstances, yet they hold one and the same substance and fundamental truths entire.  
Thirdly, as we may expect in this City unity between the subjects and Sovereign, the body and the head; so we may also between the fellow-members of this body, because I. they are concives, fellow-Citizens 
q Ephes. 2.19. . II. They are brethrens, Psal. 133.1. III. because they are members of one mystical body, Romans 12.5. and 1 Corinth. 10.17. Ephes. 4.16. and 5.27.  
Fourthly, in this City there is splendour; villages are more vile, but Cities are more splendidious and sumptuous; this splendour and glory which is in that part of the Church which is triumphant is lively portrayed, Revel. 21.18. ad vers. 25. but that beauty which is in the Militant Church is especially internal and spiritual, not external and corporal: according to that of the Psalmist, The King's daughter is all glorious within 
r Psal. 45.13. . And therefore if we desire to be assured that we are members of the Church militant, and shall be of the triumphant; let us then learn I. to be subject to the lawful and decent rites of the Church. II. To be obedient to the Laws of God and behests of Christ. III. To love, to agree and accord one with another in brotherly and christianlike love. And iv to endeavour that we may be pure and unspotted in the hidden man of the heart.  
Quest. 4 Secondly, having thus considered of the City set upon a hill, let us now proceed to the Hill upon which this City stands. And first, hence it may be demanded, what this Hill or Mountain is?  
Answ. 1 First, some hereby understand heaven: Who shall dwell o Lord (saith David) upon thy holy hill? Psal. 15.1. and 24.3. He that believes shall possess thy holy hill, Esa. 57.13. But the word is not thus taken in this place.  
Answ. 2 Secondly, some understand righteousness: and thus Augustine sup.  
Answ. 3 Thirdly, some understand Christ (Chrysost. imperf.) alluding unto Zion, which is called the holy Mount, Obser. Psal. 2.6. and 43.3 Teaching us, that we are founded only upon Christ, who is the true corner stone (Ephhes. 2.20, 21, 22.) the head, beginning, and firstborn of the faithful, Coloss. 1.18. yea our alone Saviour, Acts 4.12. And therefore we may not seek help from any other.  
Quest. 5 May we not pray unto the Saints for succour in our distresses?  
Answ. No, because he unto whom we pray, or from whom we expect any blessing, aught to have these three properties, which are proper only unto God, and not communicable unto any other.  
First, he must have Scientiaminopiae, a knowledge of our wants and necessities: The Papists dispute, that the Saints know our wants in speculo Trinitatis, seeing them in the face of God as in a glass. But 1. this glass is but a foolish fiction and brainsick fancy of their own, and it is false, at the least doubtful whether the Saints know any of our particular griefs or not. 2. It is necessary, that they should hear all at one time who pray unto them. Yea 3. understand the hearts and hearty desires of all in distress; but these are peculiar unto God, as shall be showed, Math. 6.9  
Secondly, he must have Potentiam juvandi, power and ability to help: that is, be able 1. to give all good things unto us which we want. 2. To preserve us from all dangers we are incident unto. 3. To overcome Satan our deadly enemy. 4. To direct all things that befall us unto our good: Now the Saints cannot give all things unto us, for they are but creatures, and this is proper to the Creator and Lord of all things in heaven and earth: When a Papist prays to any Saint in heaven for any blessing, if that Saint should hear his prayer, I persuade myself he would answer, as Christ did to the Mother of Zebedees' children (who desired that one of her sons should sit upon his right hand, and the other on his left) That it was not his to give, but it should be given to them, for whom it was prepared of his Father 
u Mat. 22.23. , prosperity, promotion, preferment, and the like, being ordered and disposed by him. Again, the Saints cannot deliver from danger; This Eliphas the Temanite knew right well, when he said, To which of the Saints wilt thou turn 
v Job 5.1. ? But if we call upon the Lord he can deliver us, Psal. 50.15. Again, the Saints cannot enable us to overcome Satan, for this power is derived unto us from God, who being stronger than he, can take away his armour wherein he trusts, and his captives whom he possesses, binding him in chains, and setting them at liberty.  
Lastly, the Saints cannot order and dispose of all our actions to our good, because they do not know what may come to pass 
w Eccles. 8.7. : Omnia in futurum reservantur incerta: But the Lord calls those things which are not, as though they were, knowing things to come as well as present or by-passed, and hath promised by his special providence so to dispose of all the actions of his children, that all things shall work together for the best unto them 
x Rom. 8.18. ; And therefore we must pray to no other.  
Thirdly, he must love us cordially, having Voluntatem juvandi, as well a will to help us, as power and ability to assist us: Now none hath equalled the Lords love unto us, for that was infinite 
y Joh. 3.16. & 1 Joh. 4.16. . And thus much for the third exposition of the word Hill.  
Fourthly, some more generally understand Answ. 4 by this word Mountain and Hill, only a more glorious and conspicuous estate of the Church: And thus the name of a Mountain is given to the Church itself: Ye are they that forsake the Lord, and forget my holy Mountain 
z Esa. 65.11. , that is, the Church.  
How and wherein is the Church of God like Quest. 4 unto a City set upon a Mountain?  
First, it is more conspicuous, and in that regard Answ. 1 more prone, and subject to be assaulted by enemies, because they can see it from fare: but this follows in the next §. it cannot be hid.  
Secondly, it is defended with Towers, Walls, Answ. 2 Gates, Rocks; Now the Ministers of the Word of God are all these, as appears in jeremiah, Behold (saith the Lord) I have made thee this day a defenced City, and an iron pillar, and brazen walls, against the whole land, against the Kings, Princes, Priests, and people 
a Jer. 1.18. . As the wall repelles and beats bacl the darts, and keeps out the enemies, so in like manner do the Ministers; they oppose themselves against sin, and boldly reprove sin, not fearing the favour or frown of any: Christ calls Herod Fox: Elias reproves Ahab, telling him that it was he and his Father's house who had troubled Israel.  
Thirdly, a City built on a Hill hath watchtowers, Answ. 3 as we see Ezekiel 3.17. Son of men, I have made thee a watchman unto the house of Israel, and therefore give them warning: And the Ministers of the new Testament are made overseers, Acts 20.28. and Heb. 13.17. And therefore they are no faithful Ministers who do not admonish their people of danger: in war, if he sleep who is appointed to stand centinel, and to watch for the safeguard of the army, he is hanged by Marshal law; Wherefore Preachers who are the Watchmen of this city the Church, had need to be vigilant, lest they incur the Lord's displeasure against them to cut them off, for their negligence and remissness.  
Answ. 4 Fourthly, such cities as are founded upon Mountains are most safe, and secure; they are more hardly assaulted, and with great difficulty sacked: so God is in the midst of his Church 
b Psal. 46.5. , and will establish it for ever 
c Psal. 48.8. . And therefore the children of God, and the inhabitants of this City need not fear; because the Lord is their watchman who is able to preserve them, and so careful of them, that he neither slumbers nor sleeps.  
Sect. 7 §. 7. Cannot be hid.] Why are these words added? Quest. 1  
Answ. That the Apostles might be the more careful to give all diligence in their ministry, from the success; because their lives could not be so spent in obscurity, but that either praise would redound unto them for their diligence, or infamy for their negligence.  
Quest. 2 What is the meaning of these words, It cannot be hid?  
Answ. 1 First, some understand it of the visibility of Glory, and Chrysostome thinks this spoken prophetically, that although now the Gospel of the Kingdom be but newly published, yet in time the Church shall flourish.  
Answ. 2 Secondly, some understand it of the visibility of the word; that the word shall be revealed to all, or preached through the world, Ephes. 3.5. Colos. 1.26.  
Answ. 3 Thirdly, some understand it of the visibility of works in Ministers, that they must use their utmost endeavour to be unblamable in their lives, and indefatigable in their callings, because all men see them, all eyes are upon them.   
Verse. 15 VERS. 15. Neither do men light a candle, and put it under a bushel; but on a candlestick, and it giveth light to all that are in the house. 
Sect. 1 §. 1. Neither do men light a candle, and put it under a bushel, etc.]  
Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue, whereby the vulgar sort may read them; against which Tenet we produce this place, arguing thus: The Scripture being like a lighted candle, is therefore given unto men that it may shine unto all, that is be expounded and explained to their understandings and capacities. And therefore that it may give light unto all, and be seen by all, it is necessary that it should be translated into that language, which is understood by them 
d Scharp. curs. theolog. f. 37. arg. 9 .  
Sect. 2 §. 2. It giveth light to all that are in the house.] Quest. 1 What is meant here by House?  
Answ. In this place House is to be taken for the Church Militant, which is therefore called a House, because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion: Teaching us, Observe. that the Church of God is a society or assembly of the household of faith, separated unto the service of God. The house is the Church, 1 Tim. 3.15. the Citizens are the household of God, Ephes. 2.19 and of faith. Gal. 6.10.  
How are the faithful separated from the Quest. 2 world?  
First, by profession of the true God, they are Answ. 1 separated from the Gentiles who serve Idols.  
Secondly, by the profession of Christ, they are Answ. 2 separated from Turks and Jews, who deny him.  
Thirdly, by the profession of the pure word Answ. 3 of God, they are separated from heretics who hate the word, as the thief hates a candle. or he that doth evil, light.   
VERS. 16. Let your light so shine before men, that they may see your good works, Verse. 16 and glorify your Father which is in heaven. 
§. 1. Let your light so shine before men.] Sect. 1  
What is the sense and meaning of the whole Quest. 1 verse?  
First, the true genuine and natural interpretation Answ. 1 in general, is this, Let your light shine, not only before God, but also before men, not only in doctrine, but also in the works of your ministry, yea in your whole life; that men not only may hear, but likewise may see your good works, not to the intent that they may celebrate your praise, but that they may glorify your Father which is in heaven.  
Secondly, more particularly, the sense and Answ. 2 meaning of this verse is thus to be taken up, viz.  
First, the Ministers of the Church of Christ ought to shine before men, not only by sound and saving doctrine, but also by a sincere and sanctified life.  
Secondly, those Ministers do neither rightly nor sufficiently shine unto edification, who do only teach and preach well, but their life is not answerable to their doctrine.  
Thirdly, the preachers of the word must not only (in that which they do) satisfy their own conscience betwixt God and them; but (as Saint Paul saith) they must provide for things honest, not only in the sight of the Lord, but in the sight of men 
s 2 Cor. 8.21. , they must circumspectly avoid all scandalous actions, or which may be interpreted to be such.  
Fourthly, the Ministers of the word, both in their preaching, and in all the actions of their lives, must seek the glory of their heavenly Father, and not their own fame, honour, gain, esteem, or the like.  
Fiftly, our Saviour doth here seem to imply, that if in the preachers of the Gospel sound doctrine be stained with a corrupt life, God is not then glorified, but rather dishonoured and scandalised by them 
t Rom 2.24. .  
How may this verse be divided? Quest. 2  
Herein two parts may be observed, viz. 

First, the Commandment wherein are two things, 

Quid? what is commanded? let your light shine.  
Quibus? to whom? before men.    
Secondly, the reason of the precept, taken from the end which is twofold, 

First, that men may see your good works.  
Secondly, that God may be glorified: wherein there are 

First, the main end, which is aimedat in our works, and that is God's glory.  
Secondly, the name given unto God; your Father.  
Thirdly, the place of his abode, or of the greatest manifestation of his glory, and that is in heaven        
I have propounded this question, and divided this verse, because I shall treat a little more amply upon it, than upon the former.  
Sect. 2 §. 2. Let your light shine.] What is meant by Quest. 1 this Shining light which is here commanded to be held forth?  
Answ. 1 First, some expound it of preaching only, thus, Let the light of the word shine, that the works or fruits of your labour may appear: for thus sometimes the fruits of the Gospel are called works: Are not you (saith Saint Paul to the Corinthians) my work in the Lord 
u 1 Cor. 9.1. ? And hence he exhorts the Thessalonians, to esteem highly their Ministers for their works sake 
v 1. Thes. 5.3. : yea preaching is called the work of an Evangelist, 2. Tim. 4.5. And he who desires to be fitted for, and admitted into this calling, is said, to desire a good work 
w 1 Tim. 3.1. : Teaching us, that it is not enough Observe. 1 for a Minister to have knowledge, but he ought so to preach; as to make it his work, that so by the blessing of God upon his labours, he may be an instrument to convert many. Musculus sup.  
Answ. 2 Secondly, some expound this of preaching and piety together; as if our Saviour would say, shine in doctrine, but withal let men see your Obser. 2 good works. Gualt. s. Teaching both Pastors and people, that to the knowledge of the word, they must adjoin the practice of piety: Or they must diligently labour to increase both in knowledge and practice.  
Quest. 2 Why are both knowledge and practise thus necessarily to be adjoined?  
Answ. 1 First, because without the knowledge of religion, our piety and devotion is but blind, knowledge being the eye by which religion is directed; and therefore they are necessarily to be conjoined.  
Answ. 2 Secondly, knowledge and practice are the two wings of religion, without either of which, our religion is lame, and falls to the ground: And therefore if with the Eagle, we desire to soar up unto heaven, we must adjoin and link them both together.  
Answ. 3 Thirdly, knowledge is not required in us, or to be acquired by us, for itself; but that thereby we might be more enabled to perform our duties towards God, which we cannot without the knowledge of the word: and therefore it is requisite, that first our hearts should be instructed in the knowledge of God, and of his Law, and of our Masters will; and then carefully to perform what we know our God requires of us.  
Who are faulty in this particular?  
First, those who prefer ignorance before knowledge, darkness before light.  
Secondly, those who are remiss in seeking for knowledge; who are ignorant, and negligent in the use of the means of knowledge: Vult & non vult pige●, th●y love wisdom, and say, they long for understanding; but other things wholly divert them from the quest thereof. And therefore it is necessary to hear, and read, and learn, and pray for the increase of knowledge.  
Thirdly, they are too much defective here, who labour for knowledge, and rest only therein; whether Pastors or people: for we must not be hearers only, or speakers only, or knowers only, but doers also; because without a holy, obedient, and religious life, our preaching, hearing, and knowledge is altogether fruitless. Indeed it is true, that a knowing Minister by his preaching may benefit others, but not himself; except he be a follower as well as a leader, a Disciple as well as Doctor, a practitioner as well as Teacher.  
Fourthly, those Ministers are principally faulty here, whose lives are scandalous, and conversations impious; who do not only no good, but also much evil: These wove Penelope's web, undoing as much by their evil life, as they do by their good doctrine; destroying as fast with the left hand, as they build with the right. Thus much for the second general answer to the first question: the third and last remains.  
Thirdly, some expound these words, Let your Answ 3 light shine,. of piety only: Thus Calvin, most truly, as though our Saviour would say, as you are the light of doctrine (verse 14.) so shine in good works, that men seeing them, may glorify God.  
Who are they that are commanded to let their Quest. 3 light shine, or to hold forth a good example unto others?  
First, this belongs unto all, in regard of all Answ. 1 those to whom their life may be made known; and that for these causes, First because all men ought to glorify God by their works. Secondly, because there are none, but they may exhibit something in their life, whereby some others may either be confirmed or furthered by. Thirdly, because all men in their several states and callings, have some singular occasions of doing some good, which others upon the like occasion offered, aught and may imitate: And therefore every one should labour to shine in the works of holiness and uprightness, that others thereby might be provoked to the like.  
Answ. 2 Secondly, they principally are enjoined to hold forth the lamp of a pure life, who either in age, gifts, or office, are superiors unto others; that is, old men must be a precedent unto young, Masters a pattern unto servants; Fathers a copy unto children: Magistrates an example unto people; Ministers as Leaders unto their flock, and the like. Read 2 Thessaly. 3.9. and 1 Tim. 4.12. and Titus 2.4.7. Now the reasons why this duty of shining unto others, belongs unto all sorts of superiors, are these, First, because much is required of him, to whom much is given 
w Luk. 12 48. : and therefore the more God hath honoured any, let them be the more careful to honour him; the higher he hath raised any, the more are they engaged to strive by the light of a holy life, to advance his glory. Secondly, because the more eminent a man is in place, the more conspicuous is his life, and is the less hid: as our Saviour saith in the former verse save one, A City set on a hill, or a lighted candle put into a candlestick, cannot be hid. Those who are in any high place, cannot conceal their lives and actions, but they will appear to those, who are under them, either to their glory or infamy; and therefore it concerns all superiors and Governors, to be careful, that their light so shine unto others, that God may be glorified by them and in them. Thirdly, because those who in place, degree, or rank, are above others, ought in going before, to show the right way to others. Fourthly, inferiors depend upon superiors, and therefore for the most part, compose themselves according to their example: If a Ruler (saith Solomon) harken to lies, all his servants are wicked 
x Pro. 29.12. . And therefore all Governors had need to be wary, lest they misled those whom they must answer for; and so their blood be required at their hands.  
Sect. 3 §. 3. Before men.] What is the meaning of these words? Quest.  
Answ. 1 First, Musculus understands it of preaching the word: as though our Saviour should say, you must preach the word to all, without respect of persons, that is, first to all nations and people, whether Jew's or Gentiles. Secondly, to all of what order and degree soever: whether rich or poor, masters or servants, Kings or subjects. Thirdly, to all of what condition, quality, or disposition whatsoever: whether wise or simple, ignorant or learned, wicked or righteous, obedient or rebellious: for whether they will hear, or whether they will forbear, the word must be preached unto them 
y Ezech. 2.4. etc. , that those who will not amend, may be left without excuse.  
Answ. 2 Secondly, these words, Let your light shine before men, may be expounded of piety also as well as preaching; as if Christ should say, you must be careful to order your conversation aright, as well in regard of others, as of yourselves: For first, they are our brethren; and therefore we ought to love them: Secondly, by our evil example we may hurt, pervert, debilitate, detain, and keep them bacl from the ways of grace, and work of the Lord. Thirdly, by our good example we may help, convert, strengthen, excite, and excourage them to undertake the practice of piety, and to submit themselves to the obedience of the Lord. And therefore we must make it our chiefest care so to live, that we be not bridles, to hold any back from the course of religion, but spurs to quicken them forward, that so the Lord may be glorified both by us and them.  
§. 4. That they seeing your good works.] Why Sect. 4 must the works of piety be so done, that they Quest. 1 may be seen?  
First, because we must so repent as we have Answ. 1 offended: As we have formerly yielded our members servants to uncleanness, and to iniquity unto iniquity; even so now yield your members servants unto righteousness, unto holiness 
z Rom. 6, 19 . As formerly we sinned greedily, so now we must repent zealously: as we offended publicly, so we must amend openly; as before our wicked works were perceived by others, so now our good works must be seen by them.  
Secondly, good examples are grateful and Answ. 2 pleasing unto all light is delightful unto all, but those who are bleareyed; and good works are gracious unto all, but those who are evil: therefore we should so shine, that others might see our light.  
Thirdly, if we do not so live, that others Answ. 3 take notice of our good works to God's glory, than we dishonour him; and the way of truth is evil spoken of through us 
a 2. Pet. 2.2. : he that enjoys the means of grace, and doth not honour God by showing forth the good fruits thereof, he doth dishonour him.  
Fourthly, we ought to show unto men, to Answ. 4 whom we belong, or whose we are; whether Gods or the Devils: and therefore if we desire to manifest unto the world, that we belong unto God, it must be by our good works, and unblameable conversation.  
Fiftly, we must show forth our good works, Answ. 5 that men may see them; because we ought to procure a good name and reputation unto ourselves. Procure things honest (saith the Apostle) in the sight of men 
b Rom. 12 17. and 2 Cor. 8.1. : for a good name is better than riches, Prov. 22.1. yea, is a precious ointment, Eccles. 7.3.  
Are we to hunt after praise and fame in the Quest. 2 performance of good works? doth not our Saviour teach us the direct contrary, that our works must be done secretly, Matth. 6.3.6.16.  
First, good works must be so frequent, customary, Answ. 1 and habitual unto us, that although they shine unto others, yet unto ourselves they must not (as it were) be taken notice of.  
Secondly, if we show forth any good work, Answ. 2 of what nature or quality soever, for this end, that we may reap and gain glory thereby, it is not to be liked or allowed; but if it be performed before men, that others may be edified thereby, and God glorified, than it is not at all disallowed by Christ; who doth not forbid simply our works to be seen, or to appear before men; but not to be showed forth for the praise of men; and therefore we must distinguish between these two.  
To wit, 

To seek praise, and to boast of our good works: for this our Saviour prohibits, Matth. 6.  
To perform good works evidently; for this is commanded in this place, for the good of our neighbour, and the glory of our God.    
Answ. 3 Thirdly, we may distinguish of works thus, some good works are 

Public, these of their own nature require to be manifested unto others, and may and ought modestly and warily be represented unto others.  
Private; these ought not to be published or divulged by us, because this would argue in us ambition, of vain glory.    
Quest. 3 Is it necessary then so to live, that others may see and know what we are and do?  
It is; yea hence Saint Paul appeals to the people, Ye are witnesses, and God also, how holily and justly, 
1 Thess. 2.10,  and unblamably we behaved ourselves among you 
c Answ. . And therefore they stray from the true path, who neglect fame, credit, and reputation among men; who say they care not what others say or think of them; for the Apostle would have us so careful in this particular, that he admonisheth us to avoid and abstain from every appearance of evil 
d 1 Thess. 5.22. , we must approve our hearts unto the Lord, and our lives unto the world, that so men may see what we do, and witness what we are; we must carefully endeavour so to walk, that we be not evil spoken of by any.  
Object. It will here be objected, many speak evil of men for doing that which is good; and therefore it matetrs not much, what men say of us.  
Answ. Some speak evil of men for 

Evil actions, this is to be reform.  
Doubtful actions; and this is circumspectly to be avoided, for as much as in us lies, we must give no such occasions, but eschew all such actions as may be evilly interpreted.  
Good actions; and herein we may rejoice; they speak evil of you (saith Saint Peter) because you run not with them unto sin 
e 1 Pet. 4.4. . And thus we must be careful, that we give not occasion to be reproached for evil, or doubtful actions, but if for good works, than not to regard their detractions at all.    
Quest. 4 Is it necessary to hold forth good works before men? Is it not enough to keep our hearts unspotted?  
Answ. Certainly there is a necessary use of good works in a threefold regard; namely, First, they do serve as notable means and instruments to set forth God's glory by, (as in this verse.) Secondly, by them also our faith is showed, published, and made known, for the good example of others 
f jam. 2.18. . Thirdly, our own conscience is thereby quieted, and our election daily made more sure unto us 
g 2 Pet. 1.10. .  
§. 5. That they may glorify your Father.] The Sect. 5 works that Christ commands his Apostles to show forth unto men for their edification, and God's glory, are (as was fomerly showed) either the preaching of the word, or the practice of religion. The first belongs unto Ministers only, the second to Preachers and people.  
First, Preachers must so labour in the preaching of the word, that people may thereby be provoked and stirred up to glorify God.  
How must we so preach that the Lord may Quest. 1 gain glory by it?  
It is done 3 manner of ways, viz. either, 

First, Answ. by preaching the glorious works of God.  
Secondly, by persuading men to advance and set forth God's glory in all their actions.  
Thirdly, by labouring faithfully in the work of the Ministry: in becoming all things to all men, that they may by some means win some: and in preaching the word, Opportunè Importunè, in season, and out of season 
n 1 Tim. 4.2. .    
What is here required of people? Quest. 2  
They must so hear the word preached, Answer. that God may be glorified by their hearing, that is, First, in hearing they must learn the ugliness of sin, that 1. seeing how deformed a thing it is, they may hate it, 2. seeing how deformed it makes them in the eyes of God, they may be afraid, and stricken with terror and trembling of the just judgements of God: and 3. being afraid of the anger of God for sin, they may the more fervently pray against sin; and for the pardon of their sins, 4. and that thus praying, they may endeavour withal, that they may be truly converted and turned from sin. God is glorified by our hearing, when we thus hear.  
Secondly, in hearing we must learn the mercy of God; that is, I. consider in the word, how merciful the Lord is in his own nature, II. admire the infinite mercy of God unto us and unto all mankind. III. Labour to be made partakers of this mercy; beg it earnestly at God's hands, that being sensible thereof, thou mayst truly rejoice: God is glorified by our hearing, when we thus hear.  
Thirdly, hearers must learn so to hear, that their lives may be directed piously, prudently, watchfully, and unblamably, because God is glorified by their thus hearing of his holy word, as follows in the next particular. Thus we have showed the first work, which Christ requires unto God's glory, which belongs unto Ministers, namely the preaching of the word.  
Secondly, the next work belongs both unto Preachers and people, and that is the practice of religion: For all men must labour so to live, that God may be glorified in them and by them; or we must labour to abound in those works, by which glory may redound unto God.  
Quest. 3 How is God to be glorified in our lives?  
Answ. 1 First, when we being truly by God converted unto himself do give praise, and glory, and honour unto God, our mouths being full of his praises, by reason of his manifold mercies, extended towards us: but of this we have to speak elsewhere.  
Answ. 2 Secondly, when the works themselves which we do, do praise the Lord: that is, when our lives are replenished with those works which are both pleasing unto God, and grateful unto men. For the better understanding of this observe that there are three kinds of works, to wit.  
First, some works are odious and abominable both unto God and man; as Murder, Incest, Treason, Rebellion, Cruelty, and the like; there is no question to be made of these, for all will grant that God is not glorified by these, but dishonoured.  
Secondly, some works are odious unto God, but grateful unto men; as to flatter and soothe up men, to apply themselves to their dispositions. These works are not to be done, for although they please men, yet they do not glorify God.  
Thirdly, some works are both acceptable unto God, and grateful unto men: And in these works must we principally labour, because all good men will commend them, and give glory unto God for them. And therefore although all good works are to be wrought, yet principally such as procure praise unto God from men, being approved as precious both by God and men.  
Quest. 4 What works are these?  
Answ. Such works as have in them these two things; namely, first, those whose goodness is evident & apparent unto all; viz. a solid observation of the moral Law; a life unblameable, uprightness in dealing conjoined with modesty, a holy life conjoined with humility, an honest walking in an honest calling with pains and diligence, patience in all crosses, injuries and wrongs conjoined with prudence, and the like; for the goodness of this is questioned neither by Jew nor Gentile, all men by the light of nature approving of them.  
Secondly, as their goodness must be evident unto all, so they must be profitable also unto men: S. Paul distinguisheth between a righteous man and a good man, telling us that for the former scarce any would die, but for the latter, some would dare to die 
p Rom. 5.7 . Now this is the true good man which some would lay down their life for, who doth abound in those works which are beneficial and commodious unto others, namely, first the works of pardon towards offenders, laid down in these places, Rom. 12.14.17, 19 Coloss. 3.13. and 1 Cor. 6.7. and 1 Pet. 3.9. It is profitable to those who offend to pardon their offences, and it is pleasing unto all to observe, how ready we are to pardon and pass by wrongs. And therefore Christ prays for those who crucified him, Father forgive them; and Stephen for those who stoned him, Lord lay not this sin unto their charge. Secondly, the works of mercy, whereof we treated largely before, vers. 7. And therefore I conclude, if we desire so to live, that the Lod may be glorified in us and by us, we must abound in every good work, but principally and chief in those which are 1. good in themselves 2. grateful unto the good God. And 3. pleasing and profitable unto men.  
§. 7. Your Father.] Sect. 7  
Why doth not Christ call God, the Lord, Quest. or Judge of all the world, or by some of his terrible names; but only Father?  
Because our Saviour by this relative compellation would provoke them unto a greater care, Answ. as if he would say, let this move you to shine before others in a holy life, because he is your Father, whose glory I persuade you to seek; and they are children whom by your good works you ought to bring unto the Father. And therefore he who neglects to hold forth the light of a holy conversation, doth both neglect the glory of his Father, and the conversion of his brethren.  
§. 8. Which is in Heaven.] Sect. 8  
Why are these words added? Quest.  
Because by the very mention of Heaven, Answ. all earthly impediments are obliterated and extinguished: as if our Saviour would say, be not hindered from shining before men, by the world, for this is the will of your heavenly Father, that you should do it.   
VERS. 17. 
Verse. 17  Think not ye that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil. 
In this Sermon preached by our Saviour upon the Mount, there are these three parts.  
To wit, the 

Exordium, wherein our Saviour treats of true blessedness, chap. 5.3. unto vers. 13.  
Tractate, concerning instructions which direct us in a holy life, unto chap. 7. vers. 24.  
Conclusion, which is parabolical, chap. 7. vers. 24. etc. unto the end of the chapter.    
The Tractate hath a double instruction, whereof the 

first is of the preaching the Law, and that both of the 

Preachers, the Apostles, chap. 5.13. unto verse 17.  
Law preached, and this both in 

General, showing that the Law is to be observed and kept, chap. 5.17. unto vers. 21.  
Particularly correcting some errors about the Law, alleged by the Jews, either 

Truly, but not aright explicated, as of 

Murder, chap. 5.21. unto 27.  
Adultery, chap. 5.27. unto 31.    
corruptly, and that either 

Indirectly, and that either because 

First, it was not a true or positive Law, but only a toleration, as of Divorce, vers. 31. unto. 33.  
Secondly, it was not the whole Law, as of swearing, vers. 33. unto 38.  
Thirdly, it was not given unto them, as of revenge, vers. 38. unto 43.    
Directly, by adding unto the Law, as of love and hatred, vers. 43. etc. unto the end of the chapter.          
Second is of the practice of piety, where Christ follows a double method, namely, 

First, he condemns the evil examples of hypocrites in 

Almes-giving, chap. 6.1. unto vers. 5.  
Prayer, where he blames in them two things, 

Boasting, 6.5.6.  
battology, 6.7. unto 16.    
Fasting, 6.16. unto vers. 19    
Secondly, he lays down the good precepts which are to be observed, viz. 

First, worldly care is to be avoided, 6.19. etc. unto the end.  
Secondly, our brethren are not to be judged, 7.1. unto vers. 6.  
Thirdly, holy things are not to be profaned, 7.6.  
Fourthly, prayer is confidently to be made, 7.7. unto vers. 13.  
Fifthly, holiness is industriously to be followed, 7.13. unto 24.        
The general Tractate concerning the law, hath 3. parts, to wit, the 

Proposition which is partly 

Negative, wherein may be observed 

The phrase, Think not ye.  
The thing, that I am come to destroy the law.    
Affirmative, wherein are two things, 

The affirmation, Not to destroy, but to fulfil.  
The confirmation, where two things are observable, 

The phrase of asseveration, verily.  
The certainty where are 

The time, until heaven, etc.  
The universality 

Not one jot, which is meant of precepts.  
All shallbe fulfilled, which is meant of punishments.            
General conclusion unto all men: whosoever shall 

Break, vers. 19  
Keep. vers. 19    
Particular application unto the Apostles, vers. 20.    
Sect. 1 §. 1. I came not to destroy the Law, etc.  
We have in these words two things to observe, 

The occasion of them,  
The scope, wherein there is two parts, the 

First, Negative, wherein are 

The phrase.  
The thing itself,.    
Second Affirmative.      
Quest. First, why and upon what occasion doth Christ speak these words?  
Answ. 1 First, to confute the Pharisees, who might have accused him, first for an Innovator: Secondly, for a Doctor of liberty; because many did suspect that he was contrary to the Law,  
Both by his 

Doctrine, because 1. he taught not as the Scribes 
q Math. 7.29. . 2. He condemned their traditions, Math. 15 9 etc. and chap. 23. 3. The legal lotions and purifications and ceremonies he contemned and despised, Math. 15.2. And therefore by these things they thought that he was no friend unto the Law.  
Conversation, because first he was very seldom amongst the Pharisees and Princes of the Jews: Secondly, often amongst the Publicans and Harlots.    
Answ. 2 Secondly, these words were here added by Christ, to confirm the Doctrine which he had a little before taught unto his Apostles: For they might now have objected unto Christ; What necessity is there to let our light shine before men, if now thou put an end to the old law? To this our Saviour answers, I ca● not to destroy the law: in which answer he implies two things; viz. First, that he was no Innovator; neither went about to bring in any new thing, but only to fulfil those things which were foretell by Moses and the Prophets 
r Luk. 24.27.44. . Secondly, that he went not about to lose the reins of liberty, by making void any part of the moral Law. And therefore the Ministers of the Word should so preach, that it may appear, they neither 1. affect novelties (for there is no new thing in the true observation of the Law) Nor 2. give any liberty or leave to sin or licentiousness at all.  
§. 2. Secondly, we now consider the phrase Sect. 2 here used by our Saviour: Think not ye with yourselves.  
Quest. 1 When doth Christ use this phrase of speech, and why here?  
Answ. It is not an usual speech with Christ, but used by him only, when and where he condemns the opinions of others: Thus he speaks unto the Jews, Think not ye that I will accuse you to the Father 
s John 5.45. . And thus Saint Paul speaks unto the Corinthians, Let no man think me a fool 
t 2 Cor. 11.16. . And so in this verse, Think not ye, that I come to destroy the Law, etc. As if our Saviour would say, I know that there are many foolish opinions broached against the Law of God, but Nevoes putate, Think not you, etc. In which phrase he implies, that amongst men there are many things held amiss concerning the Law of God.  
Quest. 2 What errors have been set a foot about the Law?  
Answ. 1 First, some have rejected and condemned all Scripture whatsoever: as the Mirabiliarii, the Enthusiastes, and the Anabaptists, Danaeus de Haeres.  
Answ. 2 Secondly, some reject the old Testament, the Law and the Prophets, because to them they seem contrary to the Gospel; thus the Cerdonians (Danaeus 62.) and the Marcionites, who condemn the whole Old Testament (Danaeus 66.) as do also the Appellites (69.) and the Severians, Tacians, and Manichees, Danaeus 71.  
Answ. 3 Thirdly, some slight the Decalogue or ten Commandments; thus did Simon Magus (Danaeus ex Epiphanio) and the Cainani (Danaeus 55.) and the Manichees, who call it a kill Letter, Senensis 78.2. c. yea an unjust and cruel Law, Senens. 452.2. etc.  
Answ. 4 Fourthly, some wholly neglect the works of piety commanded in the Law, and for this cause have hated the law, because it requires holiness; thus the Origenists reject all the Books both of the Old and New Testament, which reprove and condemn filthiness and uncleanness (Danaeus 115.) thus the Montanists slight the Law, because they would have none compelled to live well (Danaeus 194.) And some have given reasons for the strengthening of this opinion; namely, first because the soul is not polluted by sin, but only the body; thus the Simonians and the Gnostics (Danaeus 6.) Secondly, because we are saved by grace, and therefore it is lawful to sin, if so be we do but believe (Rom. 6.1.) thus the Basilidians, and Gnostics, and Simon Magus, and Saturnians, and Manichees, and Aetians, and Eunomians; and hence the Corpocratians taught uncleanness, and the Valentinians derided all goodness. Now lest some should think that I revive and give new life to old forgotten and forsaken Heresies; it will not be amiss to observe in a word, that there are many such as these even at this day, who think it is lawful for them to sin (because where there is no Law there is no sin, Rom. 4.15.) and therefore they reject the Law (Senens. 79.) The Libertines teach that all sins are lawful, and therefore they plainly reject the Old Testament (Prateolus ex Lindano. 254. & è Calvino contra libertinos) Teaching us, that the wisdom and opinions of the flesh do easily oppose themselves to the Law and Commandments of God. Observe.  
Why is carnal wisdom so prone to contradict Quest. 3 the pure and holy Law of God?  
First, because it is not subject to the will of Answ. 1 God, and therefore doth oppose it. The carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be, Rom. 8.7.  
Secondly, because the Commandments of Answ. 2 God are grievous to a corrupt and polluted heart, which cannot cease to sin: And therefore doth oppose them.  
§. 3. I came not to destroy the Law.] Sect. 3  
The Jews object this place, to prove that the Object. 1 Law shall not be abrogated, when the Messiah comes, thus; The Christians say, that Christ was the true Messiah, and yet he both obeyed and fulfilled the Law himself, and both by example and Doctrine did move others also to the obedience thereof: In this verse he saith, I came not to destroy the Law, but to fulfil it: and afterwards, vers. 19 he saith, Whosoever shall break one of these least Commandments, and shall teach men so to do, he shall be called the least in the kingdom of Heaven. And therefore, say the Jews, that both by the words and deeds of Christ it evidently appears, that the Mosaical Law shall not cease or be abrogated.  
That we may truly see how Christ fulfilled the Law and the Prophets, Answ. we must remember that in the Law and Prophets were principally contained five things, namely, things moral, ceremonial, judicial, Sacramental, and promises and threaten.  
First, in the law and Prophets there are Moral things, to wit, the ten Commandments, which are necessarily to be obeyed unto salvation by all those, who are of years of discretion: and therefore were not to cease at the coming of Christ, nor to be abolished by him, but fulfilled.  
Secondly, in the law and Prophets there were Judicial things, as an eye for an eye, a tooth for a tooth, and divers the like, in these there was judgement without mercy, and therefore they were to be mitigated and allayed by the sweetness of mercy, at the coming of the Messiah.  
Thirdly, in the Law and Prophets there were Ceremonial things, to wit, all the sacrifices, and many more, which being but figures of things to come, were to vanish when Christ (unto whom they all pointed) came into the flesh: now even these Christ did obey & fulfil literally until the determinate time of their cessation, and then by himself, and his Apostles, did reduce them unto a spiritual and mystical sense,  
Fourthly, in the law and Prophets, there were Sacramental things, as circumcision, the Paschall Lamb, and the red Heifer; these were figures of Christ's suffering; death, and bloodshed and therefore were necessarily to cease when Christ came: And these were fulfilled by him in his death and suffering.  
Fiftly, in the law and Prophets, there were Promises of the coming of the Messiah, and withal of the conversion of the Gentiles, of remission of sins, and eternal salvation, and these our Saviour perfectly fulfilled 
t Galatinus, lib. 11. cap. 2. fol. 400. .  
The Manichees (as was said before) rejecting the law of God, and the Old Testament, are urged (by Saint Augustine) to give over their opinion, considering what our blessed Evangelist hath positively avouched in this verse, why do ye not (O Manichees) receive the law (saith the Father) and the Prophets, which Christ came to fulfil?  
Here Faustus in the behalf of them all takes the quarrel in hand, disputing thus.  
Object. 2 First, none make mention of this saying but only Matthew, who followed Christ when he came down from the mount, and was called to be an Apostle after this Sermon was preached, namely, Chap. 9.9. but Saint john saith nothing of it, who was always with him.  
Answ. Hereunto Augustine answers, that though Matthew heard it not from Christ upon the Mount, yet he might either hear it from his own mouth at some other time, or he might hear it from john who was present.  
Object. 3 Secondly Faustus objects again, this Gospel was not written by Matthew, but by some other, for of Matthew it is written in the third person: He seethe a man sitting at the receipt of custom, whose name was Matthew, Mat. 9.9.  
Answ. Hereunto Augustine answers, that by the same argument Faustus may as well conclude, that Saint john writ not his Gospel, for he speaketh of himself saying, Peter turned him about & saw the other Disciple whom jesus loved.  
Object. 4 Thirdly, Faustus objects, to believe the new Testament is nothing else but to acknowledge the disannulling of the old, and therefore the law is not now to be observed.  
Answ. In the old Testament were figures, which must needs cease, when the things figured out are present, and even herein are the Law and Prophets fulfilled, in which it is written, that God would give a new Testament, jeremiah 31.31.  
Fourthly, when a Jew shall ask thee (saith Object. 5 Faustus) why thou dost not keep the precepts of the Law, which Christ came not to dissolve, thou either 1. must confess this verse to be false: or 2. deny thyself to be Christ's Disciple: or 3. yield to observe the ceremonies still.  
The faithful (saith Augustine) do keep the Law and the Prophets, when truly, cordially, Answer. and unfeignedly they love God and their neighbour, and as for figures and ceremonies, they know that things shadowed out by them are now fulfilled in Christ. August. contra Faust. lib. 19 Cap. 7.  
How is the Law destroyed, because our Saviour Quest. 1 saith here, he came not to destroy the Law?  
First, the Law is destroyed, Malè explicando, Answ. 1 by a wrong interpretation thereof, and thus Christ gives the true sense of the Law, and refutes the impious expositions of the Scribes and Pharisees, vers. 21. etc.  
Secondly, the Law is dissolved, Malè explendo, Answ. 2 by a false fulfilling and accomplishing thereof. And thus Christ doth not teach, that obedience unto the Law is to be neglected, but rather urgeth it.  
Either by the coming of Christ the Law is Object. 6 destroyed, or else the Scripture is contrary to itself, but the latter is false, therefore the former is true. The necessity of the connexion is proved thus, Saint Paul urgeth, first, that by the works of the law we cannot be justified, Rom. 3.20.21. and Gal. 2.16. and Rom. 4.14.15. Secondly, that it is impossible for the law to save us, Rom. 8.3. Gal. 3.21. Thirdly, that we are not now under a pedagogue, Gal. 3.24.25. that is, not under the law, but under grace, Rom. 6.14. we being dead unto the law, Romans 7.4. Galat. 2.19.  
First, the ceremonial law is abolished; for that Answ. 1 was our pedagogue unto Christ, days, and meats, and months, and feasts, and ordinances, and circumcision, were but shadows of things to come; and therefore the substance and thing typified being come, the types and shadows vanish out of sight. Read Heb. 10.1. Gal. 5.2. and 4.10. and Ephes. 2.15. Colos. 2, 16.  
Answ. 2 Secondly, in the Moral law we may observe the 

Condition which is either of 

Death, which is Malediction and a curse, and this Christ took away in his cross, and abolished it, as appears by these places 2 Cor. 3.7. Gal. 3.10.13. Deut. 27.26. and 1 Cor. 15.56.  
Life, which is Justification, and this also is abrogated, Rom. 3.20. Gal. 2.16. and 3.11. and 5.4, For Christ is the end of the law for righteousness to every one that believeth, Rom. 10.4.    
Direction, the rule of good, and this is immutable as God himself is; because it is his will.    
Answ. 3 Thirdly, we being in Christ are freed from the law of sin and of death (Rom. 8.2.) But yet we are debtors not to the flesh, to live after the flesh; but to the law, to be regulated thereby; for the law is good, holy, just, spiritual, and to be consented unto, Rom. 7.7.12.14.16. yea to be delighted in, and that in the inward man. Rom. 7.22. And therefore, although the ceremonial law be now disannulled, and the conditions of the moral law abrogated; we being freed from the curse and condemning power of the law, and not justified by the law; yet as the law is a rule of direction unto us, so it is to be obeyed, and submitted unto.  
Teaching unto us this necessary instruction, Obser. that the Gospel doth not take away the obedience of the moral law: Blessed are they (saith David) that are upright in their ways, Ps. 1.1. etc. and if we would enter into life, our Saviour saith, we must keep the Commandments. Mat. 19.17. etc. whence S. Paul saith, that those who are in grace, are not without law to God, but under the law to Christ 
v 1 Cor. 9 21. . And again, the grace of God which bringeth salvation, teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world 
u Titus 2 11.12. : And therefore both the negative and affirmative part, both of the first and second table, is to be obeyed even of the dear members of Christ, because this he did not by his coming destroy.  
Quest. 2 Why must the Moral law be observed in the times and places of the Gospel?  
Answ. 1 First, because God is unchangeable, and therefore so is also his will, james 1.17. But the Law (as was said before) is the will of God.  
Answ. 2 Secondly, God requires of all persons, in all times, to live holily, and unblamably, as appears by these places, Luk. 1.79. and 1 Thessaly. 4.4. and Titus 2.11.14. and Heb. 12.14. and 1 Pet. 1.17. But the rule of holiness, goodness, truth, equity, and justice, is not where laid down but in the Law, and therefore the Moral Law is perpetual.  
Answ. 3 Thirdly, the Moral law is in force in the times of the Gospel, and must be obeyed, because disobedience thereunto is severely punished. He that sins against the law, shall be judged by the law, although he live under the Gospel; as we may see in these places, 1 Cor. 6.9. Ephes. 5.3. Coloss. 3.6, And therefore Bellarmine is most injurious unto us, in saying, that Protestants affirm, Christian liberty to consist in an absolute freedom from the obedience and subjection of the Moral law: Quod Moses cum suo Decalogo nihil ad nos pertineat: and that Moses with his Decalogue, belongeth not unto us 
w Bellar. lib. 4. de Iust. cap. 5 initio. .  
How false and malicious this is, all the world may know, considering that we subscribe to the truth of this present Scripture, that Christ came not to dissolve, but to fulfil the law. Indeed the Muscovites do hold, that the Decalogue is abrogated by the Apostles 
x Theolog Muscovit. cap. 5. : But Protestants are far off from so gross an opinion: for we say, That Christian liberty consisteth in these three things, namely,  
First, that we are exempted from the Ceremonies of the Law, and the Judicials, so fare forth as they concerned the politic state of the Jews 
y Act. 15.10. .  
Secondly, we are freed from the curse and guilt of the law 
z Galath. 3.13. , Christ hath redeemed us from the curse of the law, when he was made a curse for us.  
Thirdly, we are delivered from the servitude of sin: And therefore it is a shameless slander, to avouch, that we hold Christian liberty to consist in a freedom from the obedience of the Law of God.  
Sect. 4 §. 4. The Law.] What Law is here meant?  
There is a twofold Law, 

Quest. Answ. First, the Law of the Gentiles, which Saint Paul calleth the law of Nature; They do by nature the things of the Law, Rom. 2.14.  
Secondly, the Law of the Jews, which is threefold, viz. 

First, Ceremonial, which is described and explained in the Books of Moses, especially in Leviticus; and prescribed rites and ceremonies unto the Jews, to be observed and performed in the worship of God.  
Secondly, judicial, which prescribed ordinances for the government of the commonwealth of the Jews, and the civil punishment of offenders.  
Thirdly; Moral, here meant, and wherein 3 things are observable, viz. 

First, the Moral Law is that which was written at first in the heart of Adam, and in all men since by nature, in regard whereof it binds all men.  
Secondly, it commands perfect obedience, both inward in thought and affection; and outward in speech and action.  
Thirdy, it bindeth to the curse and punishment, every one that faileth in the least performance of holy duties 
b Gal. 3.10. .        
Sect. 5 §. 5. And the Prophets.] Who are meant here by Prophets?  
Quest. Prophet's are of three sorts, namely, First of the Jews. Secondly, of the Gentiles, of whom Paul saith, One of your own Prophets hath said. Thirdly, of the truth, of whom Christ saith, Behold, I send unto you Prophets and wise men. Now our Saviour meaneth the Prophets that did foretell of him. Faustus ex August. lib. 19 cap. 7. cantr. Faust.  
Sect. 6 §. 6. But to fulfil it.] Our Saviour here affirming, that he came not to destroy the Law, but to fulfil it, may make some doubt, whether there be any difference between the Law and the Gospel, or not; and how they differ.  
Answ. 1 The difference between the Law and the Gospel, stands in five things, namely, 

The Law 

First, is Natural, and was in man's nature before the fall.  
Secondly, sets forth God's justice in rigour, without mercy.  
Thirdly, requires perfect righteousness within us.  
Fourthly, threatneth judgement without mercy, & therefore it is called, the ministry of condemnation 
c 2 Cor. 3.7.9. .  
Fiftly, promiseth life to the doer 
d Rom. 10.5. .    
The Gospel. 

Is spiritual, revealed after the fall, in the covenant of grace.  
Sets forth Justice and Mercy, united both in Christ.  
Revealeth our acceptance with God, by imputed righteousness.  
Shows mercy to man's sin, in and by Christ, if we do repent, and believe in him with a lively faith.  
To the believer. Rom. 4, 5.     How did Christ fulfil the Law?  
First, by and in his Doctrine, and that these Quest. 2 two ways; First, by restoring unto the Law Answ. 1 it's proper meaning, and true sense (as Matth. 5. vers. 21 22.27.28.) which was depraved by the Pharisees, as appears plainly in the whole next chapter. Secondly, by revealing the right way, whereby the law may be fulfilled.  
Answ. 2 Secondly, Christ fulfilled the Law in his Person, and that five ways: First, by becoming accursed to the Law, in suffering death upon the Cross for us: for although the Law could not condemn Christ, who was innocent and unspotted, yet because he had put on our person, which the Law had condemned by a curse 
e Deut. 27.28. , and also taken upon him our curse and malediction, he fulfilled that crying Law, cursed is every one that doth not abide in all, that it written in the law 
f Gal. 3.13. . He was made a curse for us, that we might obtain and partake the blessing of Abraham in him. Secondly, he fulfilled the Law in his person, by enduring and undergoing human things, although hard to be borne, and unjustly commanded: Thus he pays tribute (when it was required) although it were proper unto strangers, the children being free. Thirdly, Christ fulfilled the Law in his person, by observing the ceremonies and shadows of the Law. Fourthly, by fulfilling all the predictions and prophecies of the Law concerning himself; whether they were, I. the Types of the Law: or, II. the promises of salvation, as for example, jacob saith, The Sceptre shall not departed from judah, etc. until Shiloh come 
g Gen. 49.10. . Moses saith, The Lord will raise up unto thee a Prophet from the midst of thee, of thy brethren, unto him shall ye hearken 
h Deut. 18.15. . Isaias saith, The Spirit of the Lord is upon me, therefore the Lord hath anointed me, and sent me, &c 
i Esai. 61.1. . Read further, Isai. 53. 4-6. Ezech. 36.25.26. Zach. 12.10. Psalm. 110.1. In all which places, and many more, we may see the Oracles and predictions of the Law and Prophets, concerning the Regal, Sacerdotal, and Prophetical offices of Christ, really and verily fulfilled by him: and therefore he doth most truly affirm, that he came not to dissolve the law, but to fulfil it. Fiftly, Christ fulfilled the Law in his person, by performing perfect obedience unto the Moral law, doing all that was therein required of him, either in regard of God, or man; in which respect he was said to be made under the Law 
k Gal. 4.4 . There was in him such a perfect obedience, and conformity unto the Law of God, that he did observe it fully, and fulfil it without the least defect; yea herein dares challenge his adversaries the Jews, Which of you can reprove me of sin 
l joh. 8.46. and Heb. 7.26 . And thus Christ in his person fulfilles the Prophecies, Ceremonies, Types, Shadows, and Promises of the Law; yea, after his resurrection, telleth the two Disciples, that it was necessary, that he should fulfil all things which was written of him in the law of Moses, and of the Prophets, and Psalms.  
Answ. 3 Thirdly, Christ fulfilled the Law in men three ways, namely,  
First, by creating faith in their hearts, whereby they lay hold on Christ, who fulfilled the Law for them. Secondly, by writing the Law in their inward man; jerem. 31.33. I will write my law in their hearts. Thirdly, by giving them his own blessed Spirit, which makes them endeavour to fulfil the Law; which endeavour Christ accepts for perfect obedience, though it be imperfect: For Christ infusing the grace of his Spirit into us, by the virtue thereof we are quickened, and begin to fulfil the Law, in performing new obedience unto God, according to all his commandments. And thus we see the truth of this assertion, or sentence, I came not to destroy the law, but to fulfil it.   
VERS. 18. Verily I say unto you, Verse. 18 till heaven and earth pass, one jot, or one tittle, shall in no wise pass from the law, till all be fulfilled. 
§. 1. Till heaven and earth pass.] Shall the Sect. 1 Law end when heaven and earth doth pass away?  
First, some answer, that the written Law and Answ. 1 Prophets shall pass away, but not the Law itself, thus Bucer.  
Secondly, some say that the yoke and coaction Answ. 2 of the law shall pass away, but not the rule or truth thereof.  
Thirdly, some say the phrase is figurative, and Answ. 3 this I conceive to be the truth, They shall fear thee Oh Lord (saith David) Donec Sol, so long as the Sun and Moon endure 
m Psal. 72 5. , where Donec doth not include a set time; so our Saviour saith unto his Apostles, Lo, I am with you, Donec, even unto the end of the world 
n Matth. 28.20. , that is for ever: Yea Saint Luke thus allegeth this verse, It is easier for heaven and earth to pass, than one tittle of the law to fail 
o Luk. 16.17. . Wherefore Gualther concludes, Est argumentum ab impossibili: As it is impossible for heaven and earth to pass, so it is impossible for any part of the law not to be fulfilled, or to be made void: Observe. Teaching us that the Moral law is always to be observed, by all men, in all ages, Christ's word shall not pass away, Mat. 24.35. and the word of our God is perpetual, enduring for ever. That which was sin in itself once, is sin always, for there is no mutation with God at all, Jam. 1.17.  
§. 2. One jot or one tittle shall pass.] Sect. 2  
If the studious Reader desire a learned exposition of these two words, Jot, and Tittle, let him read Senensis, Biblioth sanct. lib. 2. fol. 75. sine. &. 76.  
What doth our Saviour mean by these words? Quest.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jot is the least letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tittle, Answ. is less than Jota or Jot. August. s by which our Saviour means, that there is nothing so little in the law that it may be omitted; hence he saith elsewhere that account must be given unto God for idle words, yea for thoughts. God is wiser than men, and hath commanded no vain thing, but all things are significant, which are enjoined in the law, that being altogether just 
p Psal. 12.7. , God is holy in all his works, much more in all his laws, and therefore the least transgression of the law, shall be punished.  
Sect. 3 §. 3. Until all things be fulfilled.]  
Object. It may here be objected, that many things commanded in the law, are violated and broken, and therefore all things therein, are not fulfilled.  
Answ. These words are not to be referred unto the life of men, but unto the truth of the doctrine: for although many precepts are transgressed, yet all the promises and threaten shall certainly be accomplished in God's appointed time.   
Verse. 19 VERS. 19 Whosoever therefore shall break one of those least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 
Sect. 1 §. 1. Whosoever shall break one of these.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot, or to lose a bond or chain: Observe. Teaching us, that the Moral Law is a Bond which binds the conscience; and remains still as a rule of obedience unto us, as was showed in the 17. verse.  
Quest. 1 Cannot a man obey God aright, except he acknowledge this obligation unto the Moral Law?  
Answ. No: because if we be free from God, we are the servants of sin, and slaves unto our own lusts; and therefore so long as we have not taken Christ's yoke upon us, and yielded up ourselves to the service and obedience of God, as bound in conscience to serve him, and him alone and that with all our hearts; we have not performed any true, faithful, or acceptable service unto him.  
Quest. 2 Have the children of God then under the Gospel no liberty?  
Answ. There is a twofold liberty or freedom, namely. First, Externall. Secondly, Internal.  
First, there is an Internal liberty, when a man will not be taught, or directed, or reproved, or compelled to perform any service unto God. This is not granted unto any, yea all must know, that what they do is not grateful unto God, except they pay it as a debt, and do confess that it is their duty to do it. There are three sorts of men that obey God. First, some acknowledge the obligation, but are backward to perform covenants; they confess it is their duty to obey God, but they do it unwillingly, these must remember that God loves a cheerful and ready service. Secondly, some freely and willingly do that which God requires, but will not acknowledge it as an obligation, they are content to perform holy duties, but yet will not confess 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 confess that it is their duty to serve the Lord, and labour to obey him willingly and cheerfully, readily, and with a willing mind; and the obedience only of these is acceptable unto God. It is too ordinary with many, because the word is preached by poor and mean men, to disdain to obey it, yea hence to do whatsoever they will, and to come to Church when they will; but they must distinguish between the Messengers and Message, Ambassador and Embassage, for although the Ministers be poor, 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 Internal 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 fear of punishment dare not transgress the Law of God; this is not praiseworthy in itself, but yet these are much better than those, who will not at all obey the Lord.  
Secondly, Filial, when the love and reverence of God are so conjoined together, that we neither dare commit any evil or omit any thing that is good, but of this elsewhere.  
§. 2. One of these least commandments, etc.] Sect. 2 Is any sin small, Quest. is not every transgression against an infinite Law, and an infinite God?  
Sin is esteemed small in a threefold regard: Answ. First, in respect of the degree thereof, because all sins are not equal; as for example, Incest is a greater sin than a lascivious word, or wanton thought. Secondly, in respect of Difficulty thereof, because it is more easy to abstain from some sin than from other; as for example, a man doth easilier forbear murder and theft, than less sins. And hence the Pharisees tithed Mints, but left undone the greater works of the Law 
r Mat. 23.23. , that is, they performed easy duties, but those which were hard to be obeyed, they omitted. Thus some sins may be called less than other, because we can more willingly forbear, & more easily abstain from some sins, than from other, some being more pleasing unto our nature, and suitable to our dispositions, than others.  
Thirdly, sin is said to be small or little, in regard of our Estimation; and thus the Scribes and Pharisees thought it a less sin to violate the commandments of God, than their own traditions 
s Mat. 15.9. . And this is that which our Saviour meets with, and condemns in this verse, proving that there is no sin little, or small, because 1. every sin is against an infinite law, which is both the rule of true, good honest, and profitable things, 2. because every sin is against the Majesty of God, the true Lawgiver, and 3. because the least sin works death and condemnation: for sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prevarication of the Law, and the breach of the Law is death: Hence some sins which seem small unto man have been severely punished by God, as Adam's 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: saul's sparing of the best of the Cattle was the cause of his rejection from the Grown, and for gathering a few sticks upon the Sabbath day the poor man was stoned to death. Numb. 15.32.33.  
§. 3. He shall be called the least in the Kingdom of heaven.  
Sect. 3 What is the meaning of these words?  
Quest. First, they are diversely interpreted; and Answ. 1 therefore that we may attain unto the true sense of them, observe, that there are three words or voices in them. First, Vocabitur, he shall be called, that is, he shall be esteemed, or he shall be indeed the least, etc. as before verse 9 he shall be called the Son of God, that is, not falsely, but he shall be made God's son. 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, he shall not be called at all, one of the kingdom of God. Secondly, some understand by Minimus, Infimus, he shall be called the least, etc. that is, he shall be the lowest, and most inferior in the kingdom of heaven; as if our Saviour would say, he shall be admitted into the Kingdom, but he shall not be honoured therein, thus the Papists expound generally the words as follows by and by.  
Thirdly, in regno caelorum, in the kingdom of heaven, this I. some expounds of the kingdom of the Church, and of Grace, as Calvin and Beza: because thus john Baptist was called the least in the kingdom of heaven. Luke 7.28. II. some expound this of life eternal, 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 breaks the least (Counsel not Precept) shall be called least, (that is, of least esteem, as the Laics, or Plebeians) But he that keeps the least, (that is, the Monks, and Friars, and Nuns) shall be highly esteemed, and greatly prized.  
Answ. To this I answer first, Christ in this place speaks of Precepts, not of Counsels, as appears. First from the phrase he uses, calling them Mandata, Commandments. Secondly, from the scope of the place: our Saviour principally here prohibiting the violation of the least commandments, Object. 2 and understanding the internal sin of the soul. Thirdly, this will appear by the remoovall of their objections: First the Papists say, they are called the least sins; and therefore they are not great.  
Answ. This follows not, they are called the least, therefore they are little in themselves; but I. because others are greater, all sins not being equal. II. because the Pharisees thought the sins of the heart to be but small.  
Object. 3 Secondly, they object, Minimus erit, he shall be the least; he doth not say exterminabitur he shall be destroyed; he shall not be cast out of the Church, but he shall be lightly regarded, in the Church. To this their own Stapleton answers; Answ. Imò nullus erit, he shall not all belong unto the Kingdom of heaven. Non significat gradum inferiorem, sed è coelo exclusionem (Chrysost. s.) Lest here doth not signify an inferior degree of glory, but a direct expulsion from heaven, as follows in the next verse, except you be more righteous than the Scribes and Pharisees, you cannot be saved.  
Thirdy, from what was said in the first answer, we may observe a difference amongst expositors Answ. 3 about the meaning of these words, kingdom of heaven; I. some understanding them of the kingdom of grace. And II. some of the kingdom of glory: Now I suppose that they may be understood of both; namely, first of the kingdom of grace, because the Church of Christ is ever and anon called the Kingdom of heaven, as Matt. 3.2. and 4.17. and Luke 7.28. The Church of God is the Kingdom of Christ, and the Church militant and triumphant make up but one and the same kingdom. Secondly, these words may be understood of the kingdom of Glory; he shall be called the least in the kingdom of heaven, that is, he who is disobedient to the least of God's Commandments, howsoever he may be esteemed in the world, yet with God he shall be rejected, neither by him allowed a place in the Kingdom of Heaven. The Lord respects no man's person, but judgeth every man according to his works, and therefore those who give way unto the works of wickedness shall receive from him the reward of their iniquity.  
§. 4. Whosoever shall do the least of these commandments; and teach them, &c] Sect. 4  
Our Saviour in these words doth silently point at three sorts of Teachers, namely.  
First, those who teach indeed, but by their teaching destroy the law; and therefore neither they themselves fulfil the law, neither by their teaching do they induce others unto the obedience thereof.  
Secondly those who do not destroy the law by their opinions, but do truly teach the law unto others, although they do not practise it in themselves: both these are rejected by Christ.  
Thirdly, those who teach the law sound, and practise it sincerely; that is, who direct by their doctrine and example others unto God, and instruct them in the works of righteousness, and true holiness; and these are they, whom our Saviour saith here, shall be called great in the kingdom of heaven; which simply is to be understood of a greater and more eminent degree of glory, according to that of David, They that turn many to righteousness, shall shine as the stars for ever and ever 
w Daniel 12.3. . Parens sup.   
VERS. 20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, Verse. 20 ye shall in no case enter into the Kingdom of heaven. 
§. 1. For I say unto you except, etc.]  
Bellarmine produceth this place, to prove that Sect. 1 there can be no certainty of salvation in this Object. 1 life, arguing thus, if salvation depend upon the condition of works, than there can be no certainty thereof; but the Scripture doth in plain terms teach us, that salvation depends upon the condition of works; Therefore none can be sure of his salvation.  
The Minor or second proposition he confirms by this verse, I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the knigdom of heaven: so chap. 19 If thou wouldst enter into life, Answ. 1 keep the Commandments.  
First, the condition of works doth either simply suppose 1. the necessity of works; or 2. over and above the merit of works: Now in the first sense the Scriptures doth require indeed, that they who desire to be assured of eternal life and salvation, must labour to abound in the fruits of sanctification: And thus we grant that salvation doth depend upon the condition of works.  
In the second sense it is signified that this salvation is acquired by the merit of those works of sanctification: And this we altogether deny, as follows in the following objection, and third answer of this.  
Answ. 2 Secondly, although salvation doth depend upon the condition of works, in the first sense, yet it follows not hence, that therefore there can be no certainty of salvation; but rather on the contrary we say, that this condition of works being supposed, there is a great certainty of salvation; because none can be faithful, who doth not give all diligence in good works; and those who do, know hereby that they are faithful.  
Answ. 3 Thirdly, in the second sense, we grant that there can be no certainty of Salvation, such a condition of works being supposed as includes merit: But Bellarmine cannot persuade us Protestants, to grant that any such condition of works is made in the Gospel; neither doth he prove it, the places alleged by him being understood of the first condition of works, which supposeth their necessity, not of the second, which supposeth their Merit 
x Chamier. tom. 3. de fide li 13 Cap. 17. Sect. 30. 31. 33. fol. 444. .  
It is questioned betwixt us and the Papists, whether, the Evangelicall promises have the condition of works added unto them, not simpply, but whether as antecedent or consequent: And Bellarmine affirms the former, we the latter.  
Object. 2 The Jesuit objects this place for the confirming of his opinion, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven. This is an Evangelicall promise, because it comprehends the kingdom of heaven: and yet it hath the condition of actual righteousness, which consists in a perfect observation of the Answ. 1 Commandments.  
First, it may be doubted, whether this be an Evangelicall promise or not, considering that Christ's scope here is to vindicate the law of works, from the traditions of the Pharisees: for when he had protested, that he came not destroy the law, but to fulfil it; had & pronounced them to be the least in the kingdom of heaven, who broke one of these Commandements: he doth by and by add, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven; signifying hereby, that this righteousness of the law did fare exceed and excel that righteousness, which the Pharises did exercise and commend as most perfect.  
Secondly, the reason why the Cardinal persuades Answ. 2 himself, that this is an Evangelicall promise, is because it comprehends the Kingdom of heaven: But this is nothing, for by the kingdom of heaven is meant life eternal (as all grant:) And life eternal was propounded and promised to legal righteousness (as the Papists themselves confess.) Wherefore, what should hinder, why we may not say, that the kingdom of heaven is propounded and promised to legal righteousness? I confess that this kingdom is in some sort proper to the Gospel, namely, in a double regard.  
First, because the plain and direct name is in the Gospel, not in the law; this phrase (The kingdom of heaven) being frequent in the New Testament, but not found in the Old.  
Secondly, because this kingdom of heaven is obtained by the Gospel, not by the law: Now if these two regards should make the kingdom of heaven not to belong unto the law, the same would make life eternal not to belong unto the law; which is absurd.  
Thirdly, although we should grant that this Answ. 3 is an Evangelicall promise, not a legal, yet the argument is idle, because it doth not prove the antecedent condition of works (which is the thing in question) but the consequent; that is, that good works do not go before as meritorious causes of justification and salvation, but follow after as fruits of sanctification.  
Fourthly, the last words of the Jesuits objection Answ. 4 are as false as the rest, for this consequent righteousness is not placed in a perfect observation of the Commandments of God, for this would destroy the remission of sins: If we could perfectly fulfil the law, than we needed no pardon, but this is grossly absurd and false, as shall elsewhere be showed 
y Chamier. tom. fol. 521. de neces. oper. lib. 15. cap. 5. Sect. 3. 4. 5. 6. .  
§. 2. Your, except your righteousness, etc.]  
Why doth our Saviour add this word Your?  
Because righteousness is not acceptable before God except it be Ours; we cannot be helped by another man's righteousness, but every Sect. 2 one must be saved by his own faith, Rom. 10.  
How then are we saved by the merits of Quest. 1 Christ? Answ.  
Because they are Ours: as appears thus, Answ. first Quest. 2 they were done for us; Christ fulfilled the law, and performed whatsoever his father required of him, and that for us. Secondly, faith applies Christ's active and passive obedience to us; yea Christ himself unto us, and with him all things 
z Rom. 8. 3●. . Thirdly, faith purgeth and sanctifieth; or leadeth unto purity and sanctity: thus saith the Apostle, God put no difference betwixt us and them purging and purifying our hearts by faith 
a Acts 15.9. , and Saint john saith, he that hopes to be saved by Christ, will purge himself, even as he is pure 
b 1 john 3.3. : And thus the righteousness of Christ is imputed unto us, and applied unto us, and so made Ours:  
Quest. 3 What may we think of Supererogatory merits, and Church treasure? doth not that avail others, and please God, yea satisfy his justice in the behalf of others.  
Answ. This is false and ridiculous: For first a man cannot save his own soul by his own works, much less than save his brother, by his overplus. Secondly, no man can do more than he ought to do for himself, and therefore none can have any overplus of works whereby others may be bettered. Thirdly, the Scripture plainly affirms that to redeem a brother from death, or to save a soul, is too great a work for man, and must be left wholly unto the Lord, who only can do it; and therefore although a man could satisfy for himself, yet he could not for another by his merit.  
Quest. 4 The Papists here demand, why our brother's merits may not as well be applied unto us, as the merits of Christ are?  
Answ. 1 First, this is little better than blasphemy thus to compare God and man together: for God owes nothing unto man, and therefore may give, & communicate unto him what he pleases, but every man's owes all he can do (and more) unto God, and therefore hath no good works or merits to impart unto his brother.  
Answ. 2 Secondly, Faith apprehends the merits of Christ, and makes it ours; but what faith can we have in our brother's works or merits? faith is built upon the promises, but where have we any promise, that by other men's works of supererogation we shall be saved? A Papist with his money may buy of the Priests some of this Church treasure, but he can never by faith (informed and founded upon the word of God) be assured, that it will avail him at all.  
Answ. 3 Thirdly, Christ was given unto us for a Mediator; now how injurious is it to the office of Christ, to make our brother our Mediator unto God, that he would accept the overplus of their merits for us?  
Sect. 3 §. 3. Righteousness, except your righteousness.]  
This place is alleged by one of the present pillars of our Church against Popish equivocation; Argum. That doctrine which is less honest than the doctrine of Pagans, is intolerable among Christians: But Jesuitical equivocating is less honest than the doctrine of Infidels and Pagans; Therefore aught to be esteemed abominable among Christians. The Major proposition is taught by our Saviour in this verse, Except your righteousness do exceed, etc. showing, where there is more knowledge of Christ, there the profession must be more honest: And Saint Paul saith expressly, There is such fornication among you, as is not among the heathen 
c 1 Cor. 5.1. : Concluding that it is blasphemy against God, for a Christian to be more vile in life then a Pagan. The Minor is proved from the Jesuit (Eman. Sà. Ies. Aphor. Tit. juramentum) who telleth us that some of the Papists hold, that a prisoner unjustly detained in prison, if upon his oath he be licenced to go forth, is bound according to his oath to return again, except he be absolved from his oath by a Bishop. This is an oath without equivocation; but our Equivocators think their equivocation in making an oath better, and of more power than any Bishop to free them from perjury in an oath; esteeming it as good as no oath, wherein they use their Reservation, when as yet the very infidels in respect of their natural knowledge of God, kept better fidelity among men. If any desire an example or further proof of this, I refer him to Bishop Mortons' confutation of Equivocation. Chap. 17. part 3. fol. 89. Sect. 4  
§. 4. Except your righteousness exceed the righteousness, etc.] Quest. 1  
What doth our Saviour condemn in the Pharisees and Scribes, that he here admonisheth all his to excel them, and not to follow their steps, but rather to outstrip them? Answ.  
There was in the Righteousness of the Scribes and Pharisees, a fourfold Hypocrisy, which our Saviour justly reproves, the first consisted in external righteousness without internal, whereof Christ speaketh, saying, ye Pharisees make clean the outside of the cup, and of the platter, but the inward part is full of ravening and wickedness. Ye fools did not he, that made that which is without, make that which is within also 
d Luk 11.36. ? And again, Woe be unto you Scribes, Pharisees, Hypocrites, for ye are like unto whited tombs, which appear beautiful outward, but are within full of dead men's bones, and of all filthiness 
e Mat. 23.27. , that is, outwardly ye appear righteous unto men, but within ye are full of hypocrisy and iniquity.  
The second consisted in an external holiness also, but preposterous and defective, because they were scrupulous in trifles, but negligent in things of weight hence Christ saith unto them, w●e be unto you Pharisees, for ye tithe the mint, and rue, and pass over judgement and the love of God 
f Luke 11 42. , and the weighty matter of the law 
g Mat. 23.23. .  
The third Hypocrisy of the Pharisees was a verbal not a real, a famed not a true observation of God's commandments, which Christ taxed in them, saying, whatsoever they bid you observe, that observe and do; but do not according to their works, for they say and do not 
h Mat. 23.3. .  
The fourth Hypocrisy of the Pharisees was vain glory, for in all their actions of religion they sought the glory and praise of men; as our Saviour in the next chapter doth plainly prove. Now from this fourfold hypocrisy of the Scribes and Pharisees, Christ dehorteth all Christians by a motive of heavenly bliss, in this verse; as if our Saviour would say, labour I. that your righteousness may be external and internal: II. that you may be more careful of the performance of substantial and real things, then of circumstantial and ritual III That your religion may not consist in a verba profession, but in a real practice. iv Be not proud or vain glorious in the duties which you perform, but seek the glory of God in all your actions; and then assure yourselves that your righteousness exceeding the righteousness of the Scribes and Pharisees, you shall certainly enter into the Kingdom of heaven, 
i Copley. observ. doctr. et mor. fol. 101. .  
What sort of righteousness is it, which our Saviour taxeth here in the Scribes and Pharisees?  
Quest. 2 Answ. There are three kinds of righteousness, viz. Distributive, Commutative, and Directive or Regulative; now they were faulty in all these: For first they honoured rich men, and despised poor men, and therefore transgressed the laws of Distributive righteousness.  
Secondly, they did wrong, deceive, and injure their neighbours, by oppression, and fraud, and therefore violated Commutative righteousness.  
Thirdly, they did not govern or regulat their lives aright, making no conscience of the sins of the heart, because men saw them not, yea obeying outwardly the Commandments of God, either for fear of punishment, or the praise of men, or the gain of worldly things, and the like base ends; and therefore sinned against that Righteousness which the Lord had expressed in his word for them to regulate their lives and conversations by 
k Anton. Part. 3. Titul. 18. cap. 5. Sect. 4. col. 2. .  
§. 5. Of the Scribes and Pharisees.  
Who were the Scribes and Pharisees?  
First, a Scribe is a name of office, whereof Sect. 5 there were two sorts among the Jews. First, Quest. 1 Civil, who were like public Notaries, and Answ. 1 did register the affairs of Princes; and such an one was Shimshai. Ezra. 4.8. Secondly, Ecclesiastical, who were employed in the expounding of the Scripture; such an one was Ezra himself, chap. 7. verse 1.5.6. and those who are mentioned. Mat. 13.52. & 23.2. & such are meant in this place, to wit, men in Ecclesiastical Office, descending from the Tribe of Levi, who expounded the law unto the people: and these were all one with the Priests and Levites under the law, wherefore Ezra is called both a Scribe and a Priest. Nehem. 8.1.2.  
Answ. 2 Secondly, the name Pharisee betokeneth a sect not an office; for there were three special sects among the Jews, namely, the Esseenes, the Saducees, and the Pharises: The Esseenes were like popish Monks and Friars, which did separate themselves from the people; vowing, and dedicating themselves to live in perpetual sanctity. The Saducees were a sect who did expound the law according to the letter and syllable, and withal denied the Resurrection and the immortality of the soul, as is plain, Acts 23.8. The Pharisees were such as did forsake the common exposition of the Scribes, teaching and framing a more exact and strict exposition of the law, according to the traditions of the Fathers; and these were most holy outwardly, and of chief account among the Jews; and such an one was Paul. Acts 23.6. and 26.5. yea sometimes the Scribes and Pharisees were all one, that is, the Pharisees were also Scribes, as appears thus, john 1.19. it is said; The Jews sent Priests and Levites (which were Scribes as was showed before Answer 1.) unto john, and verse 24. They who were sent unto john were Pharisees.  
Why doth our Saviour mention only the Quest. 2 Scribes and Pharisees, and not the Publicans also? must we not exceed them in righteousness also as well as the other, or are the Publicans better than the Scribes or Pharisees?  
First, the Scribes and Pharisees were not 

Worse than the Publicans, in regard of their present condition, for they had attained unto a higher degree or measure of holiness than they: the Pharisees being pure in their outward man, but the Publicans Answ. 1 polluted.  
Better than the Publicans, in regard of true repentance and conversion, but rather worse; for the Publicans confess they are sinners, but the Scribes & Pharisees think themselves wronged, when they are so called 
l joh. 9.40 .    
Secondly, our Saviour names the Scribes Answ. 2 and Pharisees, and not the Publicans, for these two causes: First, because he would convince that pride which was not hid, but openly discovered in the Pharisees, but in the poor and contemptible Publicans there was none; and therefore Christ doth not name them. Secondly, because he would admonish his Apostles to take heed that they were not deceived; now they were not so prone to be seduced by the Publicans, as they were to be carried away with the leaven of the Pharisees, and therefore our Saviour names these, and not those.   
VERS. 21. Ye have heard, that it was said by them of old time, Thou shalt not kill: Verse. 21 and whosoever shall kill shall be in danger of the judgement. 
§. 1. It was said by them of old time.]  
Why doth our Saviour allege or recite these Sect. 1 words? Quest. 1  
To teach us, Answ. that Antiquity is not always true: it may be said of Old, and yet be false.  
Tertullian saith, Quod antiquissimum verissimum, Quest. 2 that which is most ancient is most true: And the Prophet directed by the Spirit of God commands us, To seek and ask for the old paths, where is the good way, and walk therein 
m jer. 6, 16.  How then do we say that Antiquity is not true?  
We must distinguish between a double Antiquity, namely, 

Prima, the first, or Antiquissimum: and this we grant (according to Tertullian) to be verissimum; Answ. for what is most ancient is most true.  
Secunda, the second; and this is oftentimes false: for thus we may prove murder from Cain, Drunkenness from Noah, ancient religions of the Heathens which were full of superstition, yea sacrifices of humane flesh: all which are of great antiquity: And therefore our Saviour urgeth the Jews to look ad primam, to the first Antiquity; from the beginning it was not thus, Matth. 19.8.    
Quest. 3 Why may we not assent unto Antiquity, although it be not most ancient?  
Answ. 1 First, because at the best they are but humane authorities, and therefore being subject to error, we must be very wary how we subscribe unto them: this the Lord admonisheth his people of, in these words, What is the chaff to the wheat? where the Word of God is compared to wheat, and the words or writings of men, to chaff.  
Answ. 2 Secondly, because truth hath been revealed unto the world by little and little, and not all truths of old time: and therefore neither every ancient opinion is true, nor every recent tenet false: as we may see by an example or two: The Apostle saith, The God of this world hath blinded their eyes 
n 2 Cor. 4.4. ; Irenaeus, Tertullian, Augustine, yea all before Hierome understood this of the Lord, who is blessed for ever; but Hierome expounds it of the Devil, who is accursed for ever. Now the first interpretation is more ancient, but the second is more true, as all expositors do now acknowledge. Moses saith 
o Gen. 6.2 , The sons of God saw the daughters of men, that they were fair, etc. justine, Origen, Tertullian, Philo, josephus, and divers others, understood this of the sin and fall of the Angels: but now all agree that by the sons of God are meant not the Angels, but the posterity of Seth, who married with daughters of the posterity of Cain. Here also the first opinion is more ancient, but the second more true. It was a common error maintained by all before Augustine's time, that the Angels were created long before the world; and he holding that they were created within the six days, it was called inventum Augustini. And yet he which was later spoke more true than those who were long before him.  
Answ. 3 Thirdly, many of the ancient Fathers were Heretics, and therefore Antiquity is not always to be assented unto; Tertullian and Cyprian were Montanists, wherefore Hierome calls them Haeresiarcha, Arch-heretickes. Irenaeus, justinus, Papias, Tertullian, Lactantius, were Ghiliasts: Origen in many things so faulty, that although he often doth hit the mark, yet where he misseth, none roves so far, or errs so grossly, as he doth. In libris doctorum inveniuntur prava (Anselmus.) In the writings of the Ancients are many slips. Dum errorem destruunt in alterum incidunt (Senensis.) While the Fathers laboured to avoid one error, they often fell into another.  
Fourthly, the ancient Fathers would not Answ. 4 have us embrace their opinions, except we find them consonant unto the holy Scriptures: And therefore without this trial, Antiquity is not to be our rule. Nolo authoritatem meam sequaris, (Angust. epist. 112. ad Paulin.) I would not have thee to follow my directions, or to build thy faith upon my opinions: Solis Scripturis canonicis, hanc authoritatem, timorem, etc. (August. epist. 19) but only respect the authority of the Canonical Scriptures, and regulate both thy opinions and practise thereby.  
May we not build our faith upon the ancient Quest. 4 Fathers?  
First, the Papists sometimes say absolutely Answ. 1 yes: thus one of them (Greg. a Valent. tom. 3. pag. 291. d) saith, The Protestants in the questions of faith, should inquire on what side the Fathers stand, that it being known, immediately without any other examination, they might embrace that Doctrine which the Fathers of old judged to be true. So another (Brist. Mot. 14.) cries out, what the Fathers believed I believe; what they held, I hold; what they taught, I teach; what they preached, I preach.  
Secondly, some of the Papists are not so lavish Answ. 2 as these, but limit their answer thus, that which all the Fathers deliver with one consent, is infallibly true, and a sure Rock for us to build our faith upon. This seems reasonable, if it were not a stolen to deceive us, and a mere juggling trick to blear our eyes; for we must know, what they mean when they say, All the Doctors or the Father's consenting in one, are to be assented unto: The meaning whereof is not that they know the judgement of all at any time (unless it be very rare) but this is it 
p Greg. 4 Valent. tom. 3. f. 290. . They are to be counted All the Doctors, whose authority is such, that the circumstances of their learning, piety, and multitude considered, they alone may justly be regarded, and the rest neglected as no body, if they be compared with these. And thus one or more Doctors erring, may be pressed with the authority of the rest. Here we see one brave device, that although they brag of all the Fathers, and say they will refuse nothing wherein they all consent, yet when it cometh to scanning, they have no hope so much as to find this consent of all, but refer it to their own discretion, wisely to judge by circumstances, who are all, and what the consent is Another brave device of theirs is to give sovereign authority to the Pope over the Fathers, to explain their meaning, to allow them, disallow them, purge them, and fit them to their purpose. If the Reader desire to see this clearly confirmed, let him repair to White, his way to the true Church, fol. 328. §. 11.  
Thirdly, some Papists (of as good credit as the former) answer this question negatively, that they care not what the Fathers say, neither doth their authority move them at all, and therefore they will be sure not to build their faith upon them; here first they speak of the works and writings of the Fathers in general, thus Marsilius 
q Def. p. 413.  saith. He will receive whatsoever they bring consonant to the Scripture: but what they bring dissonant from it, he will reject upon the authority of the Scripture, whereto he will lean. Turrecremata saith 
r In c. Sancta Romana, d. 15. n. 12. , The writings of the Fathers bind us not to believe them in all their opinions, but we may lawfully contradict them, where they speak against the Scripture or the truth. And Possevine saith 
s Bibl. select lib. 12. cap. 23. , Some things in the Fathers (wherein they dissented from the Church) are judged and rejected.  
Secondly, they reject the Father's one by one, ordinarily, when they cross Rome's Doctrine: Many examples the Reader may see hereof in our forenamed Author, White, pag. 330. §. 13.  
Thirdly, the Papists basely slight the Fathers, although many of them agree in one and the same thing: as for example, in the question touching the cause of predestination, one 
t sixth Senens. bib. lib. 6. annot. 241.  saith, that Chrysostome, Origen, Ambrose, Hierome, Augustine, Theodoret, Sedulius, Theophilact, Oecumenius, and Theodulus, held the prescience of merits; the which opinion was condemned in Pelagius. And thus he rejects ten Worthies at once.  
Another 
u Mich. Medin. ●rig. sacr. hom. li. 1. cap. 5.  saith, that Hierome, Augustine, Ambrose, Sedulius, Primasius, Chrysostome, Theodoret, Oecumenius, and Theophilact (which are the chiefest of the Fathers) in the question concerning the difference between a Priest and a Bishop, held the same opinion which Aerius, the Waldenses, and Wickliff did, whom he counteth for Heretics, and chargeth the Fathers with the same heresy. In the matter touching the baptism of Constantine the great, they 
v Baron. an. 324. n. 43. & 50. et inde  reject Eusebius, Ambrose, Hierome, Theodoret, Socrates, Sozomen, and the whole Council of Ariminum, saying, they deserve no credit, because not they (that is, the Fathers) have written the truth, but themselves (that is, the Papists) have truly related, that he was baptised by Eusebius the Bishop of Nicomedia. And thus we see, how the Papists esteem of the Fathers, or their writings, when they suit not with their own Tenets.  
Fourthly, the Works and Writings of the Answ. 4 Fathers are purged (I should say rather, polluted) by the Papists, and adulterated and corrupted, and gelded, and changed; and therefore we are not now by any means to build our faith upon them. I entreat the studious Reader here to peruse Perkinsi Problema, pag. 2. etc. ad 44. And Censura quorundam Scriptorum. Auctore Roberto Coco, where he shall find this answer abundantly confirmed.  
Answ. 5 Fifthly, the Fathers in many things dissented among themselves; and therefore we cannot build our faith upon them, because the foundation of faith ought to be firm, and infallible, truth being but one.  
Theophilus calleth Ephiphanius Haerefiarcham, the grand Captain, and Father of Heretics.  
Gennadius saith, that Saint Augustine was not fare off from being an Heretic.  
Saint Hierome writing to St. Augustine, saith thus, In Epistola tua quaedam haeretica esse judicavi, I conceive that there are some heretical opinions in your Epistle.  
Saint Augustine wisheth Saint Hierome to acknowledge his error and recant 
w Jewel Defense of the Apolo. f. 37. 8. .  
Sixtly, the Fathers have erred in many things, and therefore are not firm pillars to build our faith upon. This a learned Papist doth acknowledge 
x ●anus loc. Thiol. l. 7 c. 3. conclus. 2.  in these words; The Canonical Authors Answ. 6 as being directed from above do always hold a perpetual and stable constancy in their writings; but the Father's being inferior unto them fai●e sometimes, now and then contrary to the course of nature, bringing forth a monster. And another of them saith, 
y Anselm. Comment. in 2. Cor.  that in their books which the Church readeth, many times are found things corrupt and heretical. Thus Hillary denied that Christ in his sufferings had any sorrow (Refert. Bellarm. de Char. l. 4. c. 8.) Clemens Alexandrinus saith, that Christ did not eat and drink of any necessity, but only to show that he had a true body; and that he and his Apostles after their death, preached to the damned in hell, and converted many 
z Strom: l 6 and l. 3. . Cyprian held rebaptisation; and Athenagoras condemned marriage.  
Seventhly, we Protestants do not deny the Answ. 7 Fathers, but receive them with all reverence; studying their writings, and accounting their books as most excellent monuments of antiquity; but we dare not make them rules of faith in themselves, by which doctrines of truth are established; but allow the Scriptures only to be judge, whereby we try both the Fathers and ourselves. Faith comes from the word of God, not from the writing of men, Rom. 10.14. and therefore the word, not the Fathers, must be the rule of our faith, and by the proportion and Analogy of faith and truth therein contained, all opinions are to be proved. And therefore I thus conclude this question: first, that the Fathers may err. Secondly, that many of them may err together. Thirdly, that the learned of this present age in many things have more understanding than the Fathers had: we being (as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59) like children standing on the shoulders of Giants, who being lifted up by the tallenesse of the Giants, see further than they themselves. Fourthly, and lastly that therefore with reverence they may in some things be refused.  
§. 2. sbalt not kill. Sect. 2  
How many degrees are there of murder Quest. 1 in the text?  
Five, namely, Answ. first Whosoever is angry with his brother: by Anger here is meant all the interior motions in the mind, will, and heart, which are repugnant to brotherly love. The second degree is, to call our brother Raca, that is to use some signs and gestures of an angry and malevolent mind, either by the countenance or by some disdainful words of reproach which break forth, or by some gesture of the body. The third degree is to call our brother Fool, that is, when the mind and affections being throughly moved, we break forth into manifold opprobrious and evil speakings. The fourth is, when by some deed which externally we perform, we harm the body, or impair the health of our brother. The fifth and last is Homicide itself; But of all these more particularly by and by.  
Much might be spoken, first of the Antiquity of this law, it being given presently after the flood; Whos● sheddeth man's blood, by man shall his blood be shed 
a Gen. 9.6 . Secondly, of the Antiquity of the breach of this Law, it being violated, not many years after the creation 
b Gen. 4.11. , when Cain, killed Abel. Thirdly, of the generality of this Commandment, Every one that takes the sword, shall perish with the sword 
c Matth. 26.52. . But I here forbear, referring these to another place.  
Quest. 2 What was our Saviour's scope in the quoting of this Law, Thou shalt not kill?  
To teach them that they did not truly and rigthly understand it, Answ. expounding it only according to the letter.  
Quest. 3 Why must not the Law be restrained only to his literal sense?  
Answ. 1 First, because the words are concise, but the sense is prolix; the forms are short for the help of memory, but the matters therein contained are long and many; and that both in the Decalogue, and in the Lord's prayer; and therefore if they be extended no forth, rthen the letter of them, they are not solidly expounded, as for example. We pray, Give us this day our daily bread; shall we not therefore pray for health, apparel, life, preservation, and prosperity, all which are included in this word Bread.  
Answ. 2 Secondly, the Law of God is Spiritual, and therefore it is not only literally to be interpreted, Rom. 7.14.  
Thirdly, God is to be worshipped in Spirit, Answ. 3 and therefore the Law which prescribes the manner of his worship must not only be literally expounded John 4.24. Prov. 23.26. and therefore the excuses of some will never avail them, who tell us, first, that blasphemy is no perjury, and therefore why may they not swear: secondly, swearing by the creatures doth not profane the name of God; and therefore thereby that Commandment is not violated: thirdly, fornication is not adultery; and therefore the law is not transgressed, and the like. These must remember first, how pure God the Lawgiver is, yea Purity itself: so glorious, that the heavens are impure in his sight.  
Secondly, the Law is an exemplar of God; and therefore is holy and pure, Psal. 19.7.8.  
Again, there are others worse than these, and that is those who distinguish the words of the precept: for the former granted only the words and literal sense, the latter will not allow of all the words according to the letter: as for example, some can distinguish lying, into, first, a pernicious lie: and secondly, a manifest and apparent lie; and these they condemn: but if 1. it be an officious lie, whereby some profit or benefit may accrue, either to themselves, or others: or 2. if it be a palliated lie, then as lawful we defend it. But, non distinguendum ubi lex non distinguit: we are no other than Lawyers, who can only expound the ancient and fundamental laws, but not make new laws, neither by false glosses pervert the law, or divert it from the true sense thereof: we must not distinguish where the Law doth not, lest the Lord will not accept of our distinction, and so by our acquaint sophistry, we only cousin and deceive ourselves.  
How manifold is Homicide? or what is it Quest 4 which is here forbidden?  
Homicide or Bloodshed is threefold, Answ. namely, first justum, just: secondly, Impium, wicked: thirdly, Immune, free from punishment, or .  
First, there is a just and righteous murder, which is either 

Necessary, se defendendo, when a man in his own defence kills another, being not able to free himself out of the hands of his adversary, either by flight, or by the aid and assistance of others. But here we must carefully observe, that this is twofold: First, sometimes a man slays thiefs, and robbers, and enemies, who lie in wait for his life, because otherwise he cannot escape from them: this is lawful, if the cause be real; but some kill, when they need not, but might escape by flight, or preserve their lives by the loss of their purse. Secondly, sometimes a man is laid in wait for, or assaulted by the Magistrate, or the King's Officers, that they may apprehend him: here it is not lawful for us (before God) in the defence of ourselves, to shed their blood; and therefore we must not thus defend ourselves against Arrests.  
Lawful, which is acted in a lawful war; to wit, either first in a defensive war, when we are assaulted by some foreign foe: Or secondly, in a war undertaken for the recovery of a due, true, and necessary right, which hath unjustly been taken away.    
Secondly, there is a wicked murder, which is either 

First of a man's self, being done 

Violently and wilfully: when a man lays violent hands upon himself: Now this is altogether desperate and horrible.    
Secondly, of another, whether done 

First, rashly; this the Lord himself condemns for murder: If a man smite his neighbour with any mortal or deadly weapons, either o● Iron, or stone, or wood, that he die, he is a murderer, and shall be put to death. Numb. 35.16 17.18.  
2ly, of malice, whether done by 

A man's self, whether by lying in wait secretly for the destruction of his brother, or by underhand poisoning of him: or by an open assault, onset, or force. Read Exodus 21.14. Numb. 35.20. Deut. 19.11.    
By another, & that either 

Imperando, by commanding; and thus David slew Vriah, and jezabel Naboth, because they were slain through their commands.  
Consulendo, by counselling; thus Herodias slew john Baptist, because he was beheaded through the counsel given by her to her daughter, Mark 6.24.  
Conducendo, by persuading, provoking, and hiring with a reward, or price: and thus the Scribes and Pharisees were guilty of the blood of Christ; because they hired judas with money to betray him, Matth. 26.15.  
Petendo, by entreating: and thus Herodias daughter was the killer of john Baptist; because Herod beheaded him at her request, Mark. 6, 25.  
Consentiendo, by consenting: and thus Ahab was guilty of Nabo●hs blood, and Paul of Stephens.  
Silendo, by concealing, or not revealing the murder: if this be done 

Before the fact (that is, if a man knows of a murder intended, and conceal it) it is murder jure divina, by God's law.  
After the fact is done, he is condemned, jure positivo, by man's law, and that justly; because murder is not to be concealed, neither is such counsel to be kept.          
Thirdly, there is an excusable homicide, viz. casual, and contingent; as when a man is employed about some honest affairs, and accidentally kills his brother: this homicide is excused; because the Lord delivered him into his hands. Read Exod. 21.13. and Numb. 35.22. Deut. 19.5. and 4.42.   
Verse. 22 VERS. 22. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgement: and whosoever shall say to his brother, Racha, shall be in danger of the council; but whosoever shall say, thou fool, shall be in danger of hell fire. 
Sect. 1 §. 1. But I say unto you] To whom doth Quest. 1 Christ here oppose himself, to the law of God, or to the exposition of the Pharisees?  
Answ. 1 First, the Papists say, to the law of God, that he might make it more perfect (Staplet. Antidote.) And hence they deduce two conclusions, the first is concerning Evangelicall Counsels: the second is of venial sins, whereof something hath been spoken already, and more follows in this verse to be considered of.  
Answ. 2 Secondly, Stapleton gives us these reasons, or arguments for his opinion,  
Arg. 1 First, Christ is the true Lawgiver in the New Testament; and therefore he doth here oppose the old Law.  
Answ. 1 First, Calvin answers, that Christ is not a new Lawgiver; which answer Stapleton derides, not remembering that saying, There is but one Lawgiver, who is able to save and to destroy 
d jam. 4.12. .  
Secondly, Stapleton answers this reason himself; Answ. 2 or from him we may thus answer it, It is the part of a Lawgiver not only to make new laws, but to interpret also those that are made 
e Staplet. Ibid. . And therefore it follows not, that because Christ is a Lawgiver, therefore he must make new laws, disannulling or opposing the old.  
Secondly, Christ saith, Ego dic●, I say, not as Arg. 2 the Prophets were wont to do, Haec dicit Dominus, Thus saith the Lord; and therefore Christ here opposeth himself to the law of God.  
The reason why Christ saith, I say, Answ. is not because he speaks contrary to that which his Father had spoken formerly by his Prophets, but because whatsoever he speaks from the Father, he speaks from himself, which the Prophets did not. Propheta ad conservos, Christus ad ser●os 
f Chrysost sup. . Christ as a Lord speaks unto his servants, and therefore saith, I say unto you, the Prophets as the servants of the Lord, speak unto their fellow servants in the Lord, and therefore say, thus saith the Lord.  
Thirdly, Stapleton proves this from examples; Christ saith he adds new Laws, and therefore Arg. 3 he opposeth the Law of God, he proves the proposition thus. First, Christ saith, thou shalt not swear at all, vers. 34.  
I answer; it was never lawful or allowable by Answ. 1 the Law of God to swear by those things which Christ reproves, wherefore this was no new Law.  
Secondly, Christ teacheth that Divorce is never lawful but for adultery or fornication vers. 32.  
I answer, this was an old Law, and no new one. Our Saviour himself saying, that from Answ. 2 the beginning it was not allowed, for a man upon every occasion to put away his wife 
g Matth. 19.8. .  
Thirdly, Christ teacheth us under the Gospel to love our enemies, vers. 44.  
Answ. 3 This was an ancient law, If (saith the Lord) thou meet (not thy friends, but) thy enemy's Ox, or his Ass going astray, thou shalt surely bring it bacl to him again 
h Exod. 23.4. . Now none can deny, but this instance doth plainly imply and enjoin love to our enemies. But if any be so blind, that they cannot see it, or so obstinate that they will not acknowledge that it may hence be deduced or proved, that we ought to love our enemies, let him listen then to the wise man, If thine enemy be hungry, give him bread to eat, and if be be thirsty, give him water to drink, &c 
i Pro. 25.21. . And therefore that addition which our Saviour speaks of, vers. 44. Thou shalt hate thine enemy, is a falsification of the Pharisees, as shall be showed afterwards, and was never enjoined by the Law of God.  
Fourthly, Christ teacheth us to love our brethren, and calleth it his Commandment, John 14.15.21. and 15.10.12.17. and John 13.34. and Saint Paul calls it, the Law of Christ. Galat. 6.2.  
Answ. 4 This was no new commandment, but an old given in the Old Testament, David expressly commends, and implicitly commands this brotherly love: Oh how good and joyful a thing it is for brethren to dwell together in amity and unity, Psal. 133. etc. Yea, our Saviour saith the one half of the Law is to love our neighbour as ourself, Mat. 22.49. which words are taken from Leu. 19.18. And therefore I may safely (those rubs removed out of the way) conclude this question, that certainly, Christ doth not here oppose himself to the Law of God, but to the expositions of the Pharisees.  
Quest. 2 Why did not Christ (who was the true Messiah) ordain new Laws for those to walk by who were under the Gospel?  
Answ. 1 First, because the Law of God was perfect, Psal. 19.7. and wonderful, 119.129. and spiritual, Rom. 7. extending itself to the inward man as well as the outward, for it forbids covetousness, and condemns the internal concupiscence of the heart, (in the tenth Commandment) God is to be worshipped in spirit, and with spiritual worship (Joh. 4.24.) this also the Law commands, Solomon persuades us to give God our hearts (Prov. 23.26.) and Moses, to love and serve God with all our hearts, and with all our souls. Deut. 6.5. And therefore there was no need of a new Law, the old being such as hath been said.  
Secondly, whatsoever Christ taught or desired Answ. 2 to teach to his Apostles and Disciples, and to all his, dispersed through the whole world, was included, prescribed, and laid down in the Law; and therefore there was no necessity of framing new Commandments. We read of three principal Laws which Christ commends unto all that are under the Gospel, the first, is to keep the Commandments, Mat. 19.17. Now this is enjoined in the Old Testament. The second is, to love the brethren, or our brethren, this also was commanded in the Law. The third is, to believe in Christ, but this is the Commandment of the Father 
k 1 joh. 3.23. .  
§. 2. But I say unto you.] The scope of Christ Sect. 2 in this place is to oppose his true opinion to the opinion of antiquity; and he doth not endeavour to prove this from the best, most learned, or most ancient Rabbins, but only from his word; that he might teach us, Observe. that the only fountain of truth is in his word: Christ doth not say, It was said of old thou shalt not kill, etc. but Rabbi Solomon, or Ben-Ezra, doth not say so: But I say unto you, that hence we might learn, that the true trial of antiquity is in the Holy Scriptures; and therefore we are commanded to search them, joh. 5.39. to repair to them, Esa. 8.20. because by them we are regenerated. 1 Pet. 1.23. from them we have faith. Rom. 10.17. yea, they are able to make us perfect 
l 2 Tim. 3 16. . The Church is our Mother, therefore she must be subject to God our Father, for the wife ought to be so unto the husband: and hence Saint Paul would have us to wave the opinion of an Angel, rather than of the word of God 
m Gal. 1.8. , much more than of a Father, who is subject to error, as was showed in the former verse.  
Is there no use at all to be made of Antiquity, Quest. or of the opinions, works, and writings of the Fathers and Ancients?  
First, in general, the true use of the Ancients Answ. 1 is not to establish a new way unto heaven, but to facilitate the old, not to teach new opinions, but to expound and explain the ancient truths, which are couched in holy writ.  
Secondly, more particularly, the true use of Answ. 2 the Fathers and ancient writers consists, In these 4. things, to wit, 

First, in the exposition of the Scriptures, which is twofold, namely, either 

Positive; as for example, this exposition of Scripture is true, because the Fathers so interpreted it. This follows not.  
Privative, this exposition is false, because none of the Fathers so give it: here observe two things namely, 

First, this is no certain or general rule, because often all the Fathers of some one time, or for a long time have been mistaken, as was showed in the former verse in the exposition of Gen. 6.2. and 2 Cor. 4.4.  
Secondly, this is to be reverenced, and doth strongly convince Private spirits, when we can say, none have as yet thought thus besides yourself.      
Secondly, the true use of the ancient writers, is in convincing those adversaries which trust unto them and rely upon them: for although this follow not, the Fathers say thus, therefore it is true; yet this follows; these men pretend to follow the Doctrine of the Fathers; & yet in their opinions  from (yea are enemies unto) the Fathers; and therefore they do but deceive and juggle with the world, making a show of that which is not: This is the usual prank of the Papists, to exclaim that all the Fathers are on their side, and when the matter comes to trial, their Judges condemn them, and the Fathers speak against them.  
Thirdly, the use of the Ancients is, for the moving of the affections of their hearers; for certainly modest Christians and ingenious natures will be much moved, and strongly persuaded, when they hear the thing they are exhorted to embrace; not only to be consonant to Scriptures, but also agreeable to the example, counsel, and resolution of the Fathers.  
Fourthly, the use of the Fathers is to direct us in outward things, or to teach us the nature of indifferent things, how fare they may be used, and how they are abused.    
Sect. 3 §. 3. Whosoever is angry with his brother, etc.]  
Quest. 1 What is the meaning of this verse in general, or of the words distinguished herein, namely, Anger, Racha, Fool, judgement, Counsel, Fire?  
Answ. 1 If the Reader desire full satisfaction herein, I refer him to Mr. Weemes, in the tractate of the Judicial Law of Moses, lib. 1. chap. 16. and Doctor Field of the Church, who will resolve him in this particular 
m D. Field of the Church, lib. 5. cap. 9 ; for my own part; I forbear to transcribe them, they being both in English, and easily to be had.  
Answ. 2 Secondly, because I would not leave my Reader altogether unresolved, I entreat him to take notice that our Saviour here observes three degrees of anger: The first is, in the sudden heat and boiling of the affection inwardly without cause, laid down in these words, Whosoever is angry with his brother unadvisedly. The second is, in showing of this indignation outwardly, by any disdainful words; as in calling one Racha, that is, idle-head, light-braine: for so (Rik) in the Hebrew (to which this Syrian word Raka agreeth both in found and sense) signifieth light, or vain 
u juniur. s . This indignation may be expressed also by other signs, as by grinning, frowning, spitting, and such like, The third degree of anger consists in open railing, as calling one Fool, with other terms of reviling; which is a weapon fit for the Giant with three hands, because Tres quasi uno ictu occidit 
o Basting. , it killeth three as it were with one blow; first, himself that revileth and raileth. Secondly, him that giveth credit to his reviling and railing: Thirdly, him who is slandeted and reviled.  
Answ. 3 Thirdly, as our Saviour maketh difference of the sins: so also he here showeth three degrees of punishments; alluding to the public form of judgement used among the Jews: For first, there was the Session of judgement of three, who judged of small causes. Secondly, there was the Council of three and twenty, who determined more weighty matters. Thirdly, the great Synedrion,, or judicatory, which consisted of seventy and two, six chosen of every Tribe; who sometimes convented before them the High Priest, and sometimes false Prophets; yea sometimes a whole Tribe, as reverend Beza thinks.  
Fourthly, from these premises I thus conclude Answ. 4 and determine the question: First, he that suffers anger to boil in his breast, shall be censured in the secret judgement of God. Secondly, he that bewrayeth his indignation by opprobrious words, shall be held guilty before all the assembly of heavenly Angels and Saints. Thirdly, he that raileth and revileth, shall be judged worthy of hell fire, that is, of the greatest punishment. For four kinds of punishments were practised and exercised among the Jews, whereby they put malefactors to death: First, strangling: secondly, the sword: thirdly, stoning: fourthly, the fire. Of the which they thought the last to be the worst, as Beza affirms upon this place. Or if we look to the former words, they will help us to the true understanding of these; It was said of old, Thou shalt not kill: and whosoever shall kill, shall be in danger of judgement, where we see, the Jews held a murderer to be guilty of judgement; and that not only positively, but privatively: as if our Saviour would say, ye yield the homicide to be guilty of judgement, who really takes away his brother's life; but he is not called into judgement with you, who sheds not his brother's blood, although he hate him in his heart, & revile him with his tongue: But ego dico, I say unto you, whosoever is angry with his brother without a cause, shall be in danger of judgement: Where we see, Christ gives as much to anger, as they to murder 
p Areti. s. . And therefore the true sense and meaning of the words, I take to be this: He that is angry, shall be guilty of judgement; that is, at the day of judgement he shall give account, and answer for that his anger 
q Math. 12.36. . He that calls his brother Racha, shall be guilty of a Council; that is, shall be more severely punished, than the former, as his sin is greater. He that calls his brother Fool, shall be guilty of hell fire: that is, is condemned already before God 
r Augu. s. . And yet all these three are eternal punishments; and the first may be resembled unto a petty Sessions: the second unto a general Assizes: the third to Marshal law.  
Quest. 2 Are then some of these mortal sins, some venial? doth it deserve condemnation to call our brother fool, but not to be angry with him?  
Answ. 1 First, the Papists answer here affirmatively, both in general, that there are some sins in their own nature mortal, and some venial; and in particular, that the last sin mentioned in this verse is mortal, the first (to wit, Anger) is but venial, and therefore of his own nature deserveth not everlasting condemnation, which is only due unto the last, to call one Fool 
s Bellarm. de Purga. lib. 1. c. 4. .  
Secondly, Thomas of Aquine likes the general Answ. 2 allowance of the distinction of mortal and venial sins, but dislikes the particular application thereof unto this place, holding that this Anger which is here spoken of, is a deadly sin, in that Christ saith, He that is angry with his brother is guilty of judgement; which words must be understood, De motu tendente in nocumentum, etc. of a motion tending to hurt, where there is consent, and so that motion is deadly sin, Thom. in opuscul. Ex Lippom.  
Answ. 4 Fourthly, the distinction of sins venial, and not venial, in their own nature, in respect of the greatness or smallness of the sin, is not to be admitted, and that for these reasons.  
1 In respect of the nature of sin, which of itself deserveth death, Rom. 6.23. The wages of ●●ne is death: Yea, sin is the transgression of the Law, 1 John 3.4. And every transgression of the Law is under the curse, Gal. 3.10.  
2 In respect of the infinite Majesty of God, which to violate can be no venial sin of itself.  
3 In respect of the perfect and absolute righteousness of God, which cannot abide the least blemish or imperfection: And therefore in these regards, no sin committed against God can in itself be venial 
t White s. Exod. 20. Confut. 5. ●rac. 6. f. 330. .  
Fifthly, this motion and passion of anger, even when it is sudden and unadvised, though there be no further purpose nor intendment to Answ. 5 hurt, is guilty of judgement; as is plain in this verse, Whosoever is angry with his brother without a cause, shall be guilty of judgement, that is, shall be guilty of damnation: for so judgement is taken in Scripture David prays that the Lord would not enter into judgement with him 
u Psa. 143.2. . And Paul saith, Thou that judgest another, condemnest thyself 
v Rom. 2.1. , where to judge and condemn are taken for all one: to be culpable then of judgement is to be guilty of condemnation.  
Thirdly, we admit this distinction of venial Answ. 3 and mortal sins, if it be understood, not in respect of the nature of sin, but of the quality of the persons: for unto those that believe and repent, all sins are venial, and pardonable through the mercy of God (Rom. 8.1.) But to the wicked and impenitent all their sins are mortal.  
Sixthly, the Father's side with us in our opinions, Answ. 6 holding that all these three sins here mentioned are mortal; yea the Papists generally, make anger (whereof the principal question here is) one of the seven deadly and mortal sins, as Canisius, Pupilla oculi, Manipul, Curatorum, and the rest. Chrysostome upon this verse, saith, Christus dat ultionem homicidio, irae; supplicium aeteruum adulterio, concupiscentiae, Christ doth not punish murder, and spare anger, or condemn adultery and acquit concupiscence, but condemns and punishes both the one and the other. St. Augustine s. saith, that all these three are to be arraigned before God's judgement-Seate, where Hell shall be the reward of all: If any object why then are the two former degrees (judgement and Council) named? He answers, because there are several degrees of punishment in hell, according to the degrees of sin on earth.  
Saint Hierome condemns the first degree of anger, to be worse than idle words; but these we must give account for at the day of Judgement, when and where, no sins that we must answer for are in their own nature pardonable 
w Mat. 12.36, . Saint Hilary, Non minus ira rea Evangelie quam homicidium lege. Anger under the Gospel is no more a venial sin, than murder was under the Law. And therefore I shut up this question with this assertion, That to be angry with our brother unadvisedly, to call him Racha, or fool in our anger, are all mortal sins, and deserve in their own nature eternal fire.  
Bellarmine (tom. 3. fol. 113.) objects, Object. to be angry with our Brother, or to call him Racha, doth not exclude us from the Kingdom of heaven; and therefore they are not mortal sins. The Antecedent he proves thus, That which is not properly a precept, but only a degree of a precept, cannot exclude us from the Kingdom of Heaven; but to be angry with our Brother, or to call him Racha, is not properly a precept, but only a degree of that Commandment, Thou shalt not kill: Therefore this will not exclude us from the Kingdom of Heaven.  
First, here is Petitio principii, a begging Answ. 1 of the question; he taking it for granted without proof, that these two, to call our Brother Racha, or to be angry with him, are no precepts, which is the thing questioned.  
Secondly, if this were granted, that these two were only degrees of that Commandment, Thou shalt not kill, yet it would not hence follow, that they are venial sins, which will not exclude us out of Heaven; For to call our Brother Fool, is but only a degree of that Commandment, and yet the Jesuit himself doth confess that to be mortal, and to deserve condemnation, Bellarm. de Purgat. lib. 1. cap. 4. tom. 1. 1809.  
Answ. 3 Thirdly, because they are degrees of the precept (as is confessed by the Cardinal) therefore it cannot be denied, but they must belong unto the violation and transgression of the Commandment, and consequently deserve death, because cursed is every one that continueth not in all things, which are written in the Book of the Law 
y Galath. 3.10. . There being no transgression so small, but it shall be punished, except it be repent of, and washed away by the Blood of Christ.  
Answ. 4 Fourthly, the Jesuit doth diametrally oppose Christ, even in the very scope of the place: Bellarmine saith, the violation of the Commandment itself, according to the letter, excludes us from the Kingdom of Heaven; but not the transgression of the degrees of the Commandment.  
Christ here saith plainly, that the Pharisees and Scribes did observe the Letter of the Law, but that was not sufficient to bring them unto Heaven, or to preserve them from Hell; And therefore if we desire to be saved, we must carefully observe the very degrees of the Commandments, and therein our righteousness may exceed the righteousness of the Scribes and Pharisees, because otherwise we cannot enter into the kingdom of God.  
Sect. 4 §. 4. Whosoever is angry with his Brother.]  
Quest. 1 Why are all Christians forbidden to be angry?  
Answ. 1 First, because Anger comes from the Devil, as the author thereof; Give no place to wrath, give no place to the Devil, Ephes. 4.27.  
Answ. 2 Secondly, because anger comes from our inbred corruption, and pride of heart. Non ab illius injurià, sed a tuà superbia (Basil. hom. de ira.) Anger proceeds not from the injury of others, but from the pride of ourselves, that being the moving cause thereof: Many are wronged, and yet but some are provoked, and some are not; Why? because some are patiented, and others are proud. Now we should labour not only to withstand the assaults of Satan, but also to subdue our own corruptions, and pride, and impatiency in the suffering of injuries; because these are the causes of Anger.  
Answ. 3 Thirdly, Anger is forbidden us, in regard of a threefold pernicious effect thereof, namely; First, it pleaseth not God (jam. 1.20.) Those which are in the flesh cannot please God, Rom. 8.8. But Anger is a work of the flesh, Gal. 6.20. And therefore cannot please God.  
Secondly, Anger is dangerous and pernicious to him that is angry; for it hurts the heart, it wounds the conscience, it expels the holy Spirit, and deserves to be punished. Fructus ira, lingua effraenis, manus incontinentes, contumeliae, accusationes, verbera 
z Basil. hom. de Ira. , the fruits of anger, are an unbridled tongue, a quarrelling hand, reproaches, accusations, strokes, and the like, whence our Saviour reputes it murder in this place; how lightly soever Bellarmine esteems it.  
Do all the Papists think Anger a venial Quest. 2 sin?  
The more ancient Papists were otherwise minded: Pomerius (dom. 5. Answ. Pentec.) expounds these words thus, He that is angry shall be guilty of judgement, that is, he shall be accused before God at the day of Judgement, because he hath sinned against that Commandment, Thou shalt love thy neighbour as thyself. He that saith to his Brother, Racha, shall be in danger of the Council; that is, the whole Congregation of the Saints will approve the sentence of his condemnation.  
The same Author doth there for the better clearing of his exposition, observe eight degrees of anger, wherein there are some things amiss which I pass by, because he speaks plainly and abundantly enough for the proof of what we affirm against Bellarmine.  
The first degree of anger is provoked through zeal, either towards God, or against sin; and this is good, as follows by and by. The second degree is a sudden motion and disturbance of the mind; which (saith he) is not sin. The third is a deliberated anger, but quickly blown over: this (saith he) is a venial sin in itself. Fourthly, Anger joined with some small desire of revenge, or with a desire of some small revenge; this also (saith he) is venial by reason of the smallness of the desire of revenge. The fifth degree is, when Anger is accompanied with a will and desire of some great vengeance; but yet is concealed within in the heart, coming no further, neither showing itself in the countenance or actions: this he saith (and that truly) is mortal. The sixth is, when internal anger conceived, and for a while concealed in the heart, doth at length break out, revealing itself by some signs; as for example, either 1. by some frowning, and lowering, and discontented look. Or 2. by turning away the face from the party we are angry with all. Or 3. by not speaking unto them. Or 4. by not resaluting them, when by them we are saluted. The seventh degree of anger is conjoined with some reproachful words, as Fool or Ass; this also (saith he truly) is a mortal sin. The eighth and last degree, is Anger accompanied with some real harm done unto those, with whom we are angry; this is also a mortal sin. And thus by his sixth, seventh, and eighth degree of Anger, he doth plainly show, that all the three degrees of anger laid down in this verse are mortal sins: And therefore we should carefully avoid and abstain from all prohibited Anger.  
By what ways or means may we resist and Quest. 3 withstand this passion of anger?  
The remedies against Anger are either in 

Others, that is, not to provoke us, either by opprobrious words, or injurious works; But this not being meant in this place, I pass it by.  
In ourselves, which are these which follow, namely. 

First, Premeditation; before thou begin to be angry, ponder with thyself, I. all the provocations, reproaches, injuries, and wrongs, which may be offered unto thee, that so thou mayest prepare thyself to contemn and despise them, and not to be exasperated by them. II. Ruminate with thyself what thy duty is, and how thou oughtest in patience to possess thy soul, notwithstanding all crosses and wrongs which may be offered unto thee; that thus thou mayst arm thyself against them. III. weigh with thyself, what Christ suffered for thee, and with what patience; he suffered contempt, derision, injuries, yea death for thee, and in them all was like a lamb dumb before the shearer, or as a dove without gall: And therefore remember this, that thou mayst imitate thy Master herein. These premeditations being frequently and seriously in our hearts, will be one excellent remedy against Anger.  
Secondly suppress it within; give no place to the water; nor to the fire of wrath: as soon as ever an angry motion ariseth in thy heart, nip it at the root, that like jonas his gourd it may suddenly whither.  
Thirdly, remember how unprofitable anger is; it hurts thyself, it harms others, but is gainful to none.  
Fourthly, observe the excess, immoderate rage, and anger of others: mark how ill it becomes them, yea how it doth disgrace them; look upon angry men, as the Lacedæmonians made their children behold drunkards, that detesting it in another, thou mayest avoid it in thyself.  
Fiftly, employ thyself about some honest and lawful affairs, that thy mind may be taken off from the provocations unto anger. Otio crescunt pathemata.  
Sixtly, accustom thyself to prudence and wisdom: remember how thou oughtest to show thyself to be a wise man, yea a Christian, endued with patience and heavenly wisdom, and clothed therewith as with a garment Colos. 3.12. james 3.17. that so thou mayst acquit thyself like a wiseman in all provocations, injuries, and wrongs whatsoever.      
Sect. 5 §. 5. Without a cause, or unadvisedly.  
Quest. 1 What is the meaning of these words?  
Answ. 1 First, they may be expounded, subitò. He that is angry with his brother suddenly, or causually, not willingly incensing himself unto wrath against his brother, but rashly overcome by a Observe. 1 sudden passion of anger: Teaching us, that Christ doth not only condemn in us voluntary and deliberated Anger; but also rash, sudden, and harsh anger. For he that is hasty of Spirit exalteth folly. Pro. 14.29.  
Answ. 2 Secondly, they may be expounded sine causâ, He that is angry with his brother without a just cause; as if our Saviour would say, Anger is not to be blamed when it springs from a good root, or is moved and provoked by a good cause. Teaching us, that Anger is to be judged according Obser. 2 to the moving cause thereof: Or, Anger is commendable if it proceed from a good cause. Be angry but sin not, Esay 4.26. therefore there is a lawful anger.  
How may we know whether our Anger be Quest. 2 commendable or culpable?  
Two things in anger are observable 

First, Radix the root thereof, from whence it springs; that is, the internal affection or irascible faculty, as it is natural, and lawful, without any hypothesis moved against the sin committed, without any displicency or hatred of the sinner: of this more plainly by and by.  
Secondly, the branches, or the anger itself which is either. 

Evil, which is twofold, namely Or 

First, immoderate, and excessive, of this we spoke §. 4.  
Secondly unjust, and is either 

When we desire our own revenge: Or  
When we are angry for our own gain or loss.      
Good; which springeth either from a cause 

Civil, Ira cos fortitudinis, I meddle not with this,  
Spiritual which 

First, is allowable, and warrantable; religion not prohibiting all anger: for first, this were impossible. And Secondly, it is sometimes profitable 
a Chrys. sup. , for those who offend. And thirdly, necessary for ourselves, because Non irasci ubi irascendum est peccatum peccato addere 
b Chrys. s. , Not to be angry, when we should, is to add one sin unto another.  
Secondly, is an anger against sin, to wit either against 

Our own proper sins, or ourselves for our sins; and thus Bern. s. 4. Psal. 4.26. Be angry and sin not; that is, (saith he) be angry with thyself for thy sins committed: and sin no more.  
Our brother's sin; Oportuna est ira quae increpando convertit 
c Chrys. s. , that anger is seasonable and commendable, that reduceth a brother from his evil way.            
Object. Against the last particle it may be objected, He that is angry with his brother for sinning, is angry with his brother; which is here forbidden by Christ.  
Answ. To this Augustine answers, Non fratri, qui peccato fratris irascitur: He is not angry with his brother, who is angry with the sin of his brother: for sin and the sinner are two distinct things; and therefore a man may hate his brother's sin and yet love his brother's person: he may be angry with the offence committed, and yet not break the bond of Christian charity with the offender. Chrysostome upon this place, gives us these examples hereof: first, of Moses, whose anger waxed hot for the people's idolatry, and yet he hated not their persons 
d Exod. 32.19. . And so again in the matter of Korah, Dathan, and Abiram, it is said, that meek Moses was very wroth 
e Numb. 16.15. . Secondly, of Paul, who seems to reproach the Corinthians, I speak it to your shame; and yet through his whole Epistle, he shows how he loves them 
f 1 Cor. 6.5. . And again, he calls the Galatians fools 
g Gal. 3.1 , but hates them not. We may add, how his spirit was stirred in him, when he saw the Idolatry of the Athenians 
h Acts 17.16. . And thirdly, the example of Christ, who was angry when he saw the hardheartedness of the people 
i Mark 3.5. ; and scourged some (at another time) out of the Temple 
k john 2.16. . And this Anger is called Zeal. Yea fourthly, we have an example of God's anger kindled against a holy man for want of this anger. Eli hearing of his son's impiety, admonisheth them, Why do ye such things? your deal are evil: and it is no good report I hear of you 
l 1 Sam. 2.23. : but yet notwithstanding this, what saith the Lord, I will judge his house for ever, for the iniquity which he knoweth: because his sons made themselves vile, and he restrained them not; or (according to the Hebrew,) he frowned not upon them 
m 1 Sam. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God did not thus threaten Eli, because he would not hate the persons of his sons, (for that had been unnatural) but because he was not zealously moved against their sins. And therefore there is a godly anger against our brothers sins.  
Wherein doth this anger consist which is to Quest. 3 be kindled against our brother's sin?  
It consists in four things, Answ. or is it to be moderated according to these four Rules.  
First, let the object of this anger be lawful, or Rule 1 let it be for a just cause, namely, some public evil, and not a private; let it be for the honour of God, of Christ, of the Gospel, of Religion, and of profession; or for something that is hurtful to the Commonwealth, or for the perverting of Justice, or for the slandering or calumniating of good men, or the oppressing and injuring of the poor and godly. Thou must not be angry with thy brother for thy own private cause, and patiented in a common evil; for it is a vile thing to be provoked unto rage for a private injury, and not to be moved at all for a public.  
Secondly, let thy anger be against Satan, not Rule 2 against thy brother: Cum Sathan instigat, frater instigatur ad malum, in illum converte iram, in hunc autem mi ericordiam 
n Basil. hom. de Ira. . When Satan doth instigate, and thy brother is persuaded by him unto evil, be angry with him that tempted, but merciful and pitiful unto him that is tempted: Be angry with the Devil, as the cause of thy brother's sin, but not with thy brother, who is overcome by his subtility and strength.  
Thirdly, this anger must arise from love, not Rule 3 envy or malice; because we love our brother, therefore we must be angry with his sin, it being pernicious unto his precious soul.  
Fourthly, let this anger never be immoderate, Rule 4 or unbridled; anger must be kerbed (as a headstrong horse) with a bridle. Sit ira instrumentum virtutis, non domina mentis, sed ancilla ad obsequium parata 
o Gregor. Mor. 5.33. . Anger must be the instrument of virtue, not the instigator unto vice; it must be as a dutiful handmaid always prepared to obey; not a mistress of the mind to domineer or command. When the cause of thy anger is not good, then restrain it; when the cause is good, then lose the reins, but do not cast the bridle out of thy hands, but still restrain it, that so thou mayst never break forth into intemperate rage.  
Sect. 4 §. 6. Shall be in danger of the judgement.]  
Quest. Answ. What is meant here by judgement?  
The word being expounded before, §. 3. quest. 1. I here only add, that there is a threefold judgement, Namely, 

First, Discretionis, of discerning or separating the good from the evil, For judgement (saith Christ) am I come into the world 
p joh. 9.39 , that is, to divide the good from the bad.  
Secondly, Punitionis, of punishment, either 

Particular, at the hour of death, Or,  
General, at the last judgement.    
Thirdly, Remunerationis, of reward; when the Lord shall judge the Saints.    
This verse neither speaks of the first judgement of Separation, or of the last of Remuneration, but of the second, and second particle thereof, the judgement of the last day. For these words, He shall he in danger of judgement, do contain the reward and punishment of unlawful anger; as if our Saviour would say, anger shall not escape just punishment, but shall be arraigned and summoned before God's Tribunal at the dreadful day of judgement, when the angry man shall not be able to answer one word of a thousand.  
Sect. 7 §. 7. Whosoever shall say to his brother, Racha, shall be in danger of the Council.  
Object. Bellarmine lib. 1. de amiss. great. cap. 9 objects this place to prove, that all sins deserve not eternal death. Christ (saith he) makes three degrees of anger, proportioning also three degrees of punishment thereunto, to wit, of judgement, Counsel, and Hell fire, which is threatened only to be inflicted upon him that calls his brother Fool: Therefore there are some sins which do not deserve hell fire.  
Answ. 1 First, this place doth show a difference and degree of everlasting punishment, according to the quality and diversity of sins: but another kind of punishment beside eternal it showeth not: For judgement, a Counsel, and Hell fire, do but signify three degrees of the same punishment; Hell fire being due to the rest, but added only for distinction, to show both the difference of the sin and punishment.  
Answ. 2 Secondly, judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is taken in Scripture for everlasting punishment, or condemnation, as Roman. 2.3. How shalt thou escape the judgement of God? And therefore Bellarmine's consequence is nought, He that is angry, shall be guilty of judgement, therefore not of hell fire: for judgement signifies the punishment of everburning Tophet.  
Thirdly, Saint Paul saith, No railer shall inherit Answ. 3 the kingdom of God, (1 Cor. 6.10.) But he that saith Racha to his brother, is a ●ayler; wherefore he that saith Racha, shall not inherit the kingdom of heavens The Minor proposition is thus proved, Racha is an Hebrew Interjection, and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raiak, evacnare; and is read by the Thalmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inavis, vacuus, that is, a light head, or cockbraine, wide and empty of wisdom, or understanding. Now he that thus reviles his brother, rails upon him; and therefore if Saint Paul may be believed, he that calls his brother Racha, shall not inherit the kingdom of heaven.  
§. 8. Whosoever shall say, thou Foole.] Is it Sect. 8 not lawful then at all to call any Fool? Quest. 1  
First, it is lawful for God to call wicked men Answ. 1 fools (Prov. 12.6.) and for Christ to call the two Disciples foolish (Luk. 24.25.) yea for Saint Paul, to brand the Galatians with folly, Gal. 3.1. and plainly to call the Cretians, Liars and Slow-bellies, Titus 1.12.  
Secondly, this place is to be understood of Answ. 2 them which charge men with folly, with a mind to reproach them, by way of revenge; we must not call any fool in anger, hatred, or contempt, because (as was formerly said) Christians must look upon all men as their brethren; and our Saviour saith here plainly, thou must not in anger call thy brother fool.  
Doth the abuse of the tongue deserve hell fire, Quest. 2 or destroy the soul?  
First, Pomerius saith, Convitia, reproachful Answ. 1 words are venial sins when they are thus qualified: I. When they are given by superiors, by way of correction or reproof. II. When they proceed not from hatred, but from the levity of the mind. III. When they proceed from a light or small anger, and from unbridled, or immoderate rage. iv When they proceed from no desire of disgrace, that is, although a man use some reproachful and disgraceful words unto his brother in his anger, yet doth it not with a purpose or intent to disgrace him. V When by the reproachful words which are given, our brother is not much disgraced.  
Secondly, Pomerius saith, Maledicta, evil Answ. 2 speeches, and maledictions are but venial sins, when thus occasioned or uttered, viz. I. When they proceed from a good cause, or from some calling from God. II. When they are pronounced against, or reflect upon him only who hath deserved to be evil spoken of. III. When they are occasioned for a trifle, a matter of no great moment. iv When they are from a sudden undeliberated heat of passion. These respects thinks Pomerius, do so allay, and qualify the poison of the tongue, that it will not prove mortal unto us.  
Thirdly, we have a more sure word of prophecy Answ. 3 to resolve, and establish us in this particular, than the opinion of an erring Papist, and that is the word of God, which teacheth us what to think or judge of railing, reproachful, and cursed speeches, by these particulars: First, the Scripture commands us, if we desire to approve ourselves to have put on Christ, to put on the virtue contrary unto these: Put on therefore as the elect of God, bowels of mercies, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another 
p Coloss. 3.12.13. . All these are contrary, or opposite, to reproaches and evil speakings, and therefore if the one be commanded, then is the other forbidden; if one be an argument of an elect vessel, the other is of a reprobate, at least for the present: And therefore whether simply taken, or according to Pomerius his qualifications and restrictions, they are no venial sins.  
Secondly, the Scripture prohibits these ex consequenti, by a necessary consequent: Let no corrupt communication proceed out of your mouth, but that which is good, etc. That you grieve not the Holy Spirit of God 
q Ephes. 4 21. . Now none will deny but that reviling and wicked speeches are corrupt communication, at least tend not to edification, but rather offend God. The Apostle seems plainly thus to argue; those speeches which are corrupt, and edify not the hearers are displeasing to the pure Spirit of God, and become not Christians; but railing, reviling, and reproachful speeches, are corrupt, and tend not to edification; and therefore they are unbeseeming Christians, and displeasing to the Holy Ghost, and consequently (in their own nature) lethal and not venial.  
Thirdly, the Scripture dislikes all speeches of this kind, because they argue that there is neither grace in us for the present, nor hope of glory for the time to come. I. That man who gives way to these abusive speeches doth thereby testify, that his heart is not seasoned or sanctified with true grace. If any man seem religious and bridleth not his tongue, he deceiveth his own heart, and his religion is in vain 
r jam 1. ●6. . II. That man is as yet no heir of glory. Be not deceived; for railers and revilers shall never enter into the kingdom of God 
s 1 Cor. 6, 10. . I conclude this particular with this plain syllogism. That which excludes us both from grace and glory is mortal and not venial, but railing, reviling, and reproachful words (not being repent of) exclude us both from the possession of grace, and true hope of glory, therefore they are no venial sins.  
Fourthly, these are directly and positively forbidden by God in his word; and therefore are no venial sins in their own nature. Lay aside all malice, envy, and evil speakings, saith Saint james 
t 1 Pet. 2.1. , and Saint Paul most plainly, Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you 
u Ephes. 4.31. . Having showed that railing and reproachful words are Quest. 3 mortal sins, it may hence be further demanded, why the abuses of the tongue do destroy the soul, and must be punished with Hell Fire?  
Answ. 1 First, because the tongue was given unto us for other ends, speech is only given unto men; and that for this end that thereby they might perform those duties which God requires of them, viz. to wit. First, we must bless and praise God with our tongues Jam. 3.9. Secondly, we must confess Christ with our tongues, Rom. 10. Thirdly, we must invocate and supplicate the throne of grace for mercy, with our tongues. Fourthly, we must confess our sins unto God with our mouths. Fiftly, we must speak the truth, and hold forth the truth in our words. Sixtly, we must edify our brethren by our speeches and communications 
z Ephes. 4 29. Coloss. 4.6 . For the performance of these holy duties God in mercy hath given us (not as unto the other creatures, dumb and silent tongues, but) speaking tongues: and therefore he that shall thus fare defraud the Lord of his expectation, making this rare member, an instrument of wickedness, shall be punished by the Lord for this abuse thereof with hell fire.  
Secondly, because these speeches are evil in Answ. 2 themselves: Hence Michael contending with Satan about the body of Moses, durst not use any reviling speeches, but only said, The Lord rebuke thee 
a Judas 9 verse. . The Lord best knowing the impiety of such words, and how prone we are unto them, hath showed his infinite mercy, and care towards us, in the preventing of them, by the framing, fashioning, and placing of the tongue: God doth nothing in vain, & therefore he would have the sons of men to anatomize the tongue, and to read some profitable lecture upon every particle thereof: as for example. I. The tongue is placed in the head, in the midst of the senses; to teach us, that our words must be wise, grave, weighty, and discreet. II. The tongue is hedged and fenced in with a double wall; namely, of earth, and of stone, the lips being as the earthen wall, the teeth as a stone wall, to teach us that we must set a watch over our lips, and keep our tongues as with a bridle; yea, be cautelous and circumspect in our words, that nothing may break through the teeth and lips, which is either displeasing unto God, or disagreeing unto our profession, or disgraceful unto our brethren. III. The tongue is simple, and undivided; men being not like Serpents double or cloven tongued, to teach us, that we must speak the truth always; for truth is but one, and we have but one tongue, and therefore it should always utter the truth. iv The tongue is tied below, but hath no ligaments above; to teach us that our tongues must be much more prone and ready to speak of heavenly and celestial things, then of earthly and terrestrial; frequent in discoursing of those things which are above, more spare of those which are below. V It is of a soft not of a hard, canly, or tough nature, to teach us that our words must be mild, soft, gentle, and not proud, reproachful, cruel, disdainful, and the like. These things the Lord would have us to ruminate upon, in our tongues, that so it may be a means to make us more wary of our words, we being naturally so prone to break forth (upon all occasions and provocations) unto unchristian speeches, which are both displeasing to our Father, hurtful to our brother, and mortal to ourselves, and therefore if we would not defile our tongues, provoke our God, extinguish grace, grieve the Spirit, inflame and kindle the fire of hell, for the burning of ourselves, we should abstain from all railing, reviling, and reproachful words; not saying in our anger to our brother, either Racha, or thou Foole.  
Quest. 4 We are prone to utter what we ought not against our brother in our rage (as was truly said before) and therefore what means may we use for the curbing of this little, troublesome, and fiery member, the tongue, which often sets on fire the whole course of nature?  
Answ. 1 First, study to answer, and learn to speak well: The righteous studieth to answer, but the mouth of the wicked poureth forth evil things 
b Pro. 15.28. . Let us not accustom ourselves, to speak whatsoever comes uppermost (as the proverb is) but digest, weigh, and ponder the nature, and quality of our words, before we speak.  
Answ. 2 Secondly, strive and endeavour to speak molliter, mildly, gently, calmly, that thy answers may be soft 
c Pro. 15.1 , for they will pacify wrath; that thy tongue may be soft, for that breaketh the bone 
d Pro. 25.15. . Frangit osseum, that is, durissimum & rigidissimum; gentle and soft words will mollify the most hard, rigid and cross natures 
e Tremel. sup. .  
Answ. 3 Thirdly, learn to speak sanctè, holily and purely: Let thy words be seasoned with salt, fit for edifying, that they may add grace to the hearers, Ephes. 4.28. Coloss. 4.6. Let us accustom ourselves to pious discourses, that they may become habitual unto us, and so we shall be the more free from all corrupt and wicked speeches, which our Saviour hath threatened here to punish with hell fire.  
Sect. 9 §. 9 Shall be in danger of hell fire.] What is meant by Gehenna, Quest. Hell, in this place?  
Answ. 1 First, some hereby understand, the valley of Hinnom, which is mentioned, josua 15.8. And which was abused by Idolaters, to barbarous, inhuman, and heathenish Idolatry. Thus Ahaz burns incense in the valley of Hinnom, and burned his children in the fire, after the abominations of the heathen 
f 2 Chro. 28. . Thus Manasses causeth his children to pass through the fire in the valley of the son of Hinnom, 2 Chron. 33, 6. The fire wherein their children were burnt, was called Tophet: They have built the high places (saith jeremiah) of Tophet, which is in the valley of Hinnom, to burn their sons and their daughters in the fire 
g jerem. 7 31. . And the Idol whereunto they there offered their children, was called M●lech: They built the high places in the valley of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech 
h jer. 32.35. .  
Answ. 2 Secondly, in this valley of Hinnom, there was a double fire; First, the fire wherein their children were burnt: our Saviour here by the fire of Gehenna, may have reference to this fire, thus; First, this valley of Hinnom was a place of misery, in regard of those many slaughters, that were committed in it through their barbarous idolatry: so Hell is a place of misery, and infelicity, wherein there is nothing but sorrow. Secondly, by the bitter cries, and ejaculations of poor infants, the restless torments of hell may be shadowed here also.  
Secondly, in this valley of Hinnom was another fire, which was kept continually burning, for the consuming of dead carcases, and filth, and the garbage that came out of the City. Now our Saviour by the fire of Gehenna in this place, hath reference principally to this fire, signifying hereby the perpetuity, and everlastingness of hellish pains.  
If my Reader desire further to learn, how the Kabbalists paraphrase and distinguish of a superior and inferior Gehenna, or how they observe seven mansions or degrees in Gehenna, called, 1. Infernus, 2. Perditio, 3. Profundum, 4. Taciturnitas, 5. Vmbra mortis, 6. Terra inferior, 7. Terra sitiens. Let him read Capnio de Kabala, pag. 644. and Pet. Galat. lib. 12. cap. 6. & lib. 7. cap. 7. and Reuchlin in lib. 1. Cabalae, pag. 456. and Otho Gualtper syllog. pag. 81. 82. 83.  
This place is strongly urged by Peltanus, Object. and Bellarmine (lib. 1. cap. 1. and lib. 2. cap. 6. de Purgatorio) and divers others for the proof of Purgatory: Some of them briefly arguing thus,  
If in the world to come, the first and second degrees of anger here expressed, shall not be punished with hell fire, and yet shall be punished with some torments; than it remains, that they must be punished in Purgatory, because after this life, there is no other place of punishment, but either hell or Purgatory, Bellarmine and Peltanus they dispute thus: First, our Saviour speaks here of punishments which are to be enjoined unto, and inflicted upon sinners, by the judgement and sentence of God after this life. Secondly, that there are here distinguished by Christ three sorts of sins, and three kinds of punishments; and that hell fire, and eternal condemnation is attributed only to the third kind: and to the first and second, more light punishments, that is, temporal. And therefore some souls shall be punished after this life, with temporal punishments, to wit, in Purgatory, because there is no other place of punishment after death, but either hell or Purgatory.  
First, we grant, that our Saviour speaks Answ. 1 here of punishments, which shall be inflicted upon sinners, by the judgement and sentence of God after this life: But it follows not from hence, that he speaks of the temporal pains of purgatory. Chamier. tom. 3. fol. 1160. de Purgat. cap. 6. Sect. 3. lib. 26. & Scharp curs. Theolog. de Purgat. pag. 557. resp. 2.  
Secondly, we deny, that there are three distinct Answ. 2 sorts or kinds of sins, or punishments; but rather three degrees of punishment in hell, which although they be unequal, yet are all eternal, as evidently appears by these reasons; First, every transgression of the Law is sin; and the wages of every sin is death, (Rom. 6.23. and 1. joh. 3.4) But to be angry rashly, and to rail, are transgressions, and consequently sins (as was showed before.) And therefore in themselves are worthy of everlasting death.  
Secondly, he that loveth not his brother, abideth in death, that is, hath no eternal life 
i 1 joh. 3.14.15. . But he that is angry with his brother unjustly, loveth him not: therefore he hath no part in eternal life. Thirdly, no railers shall inherit God's kingdom, that is, without repentance 
k 1 Cor 6.10. . But he that saith to his brother, Racha, that is idle-braine, or light-head, raileth: therefore this sin (without repentance) excludeth from heaven: and consequently, in itself is worthy of hell. Willet. Synops. 408. Fourthly, Christ speaks here of the sin, not of the punishment; for to be angry with our brother, and to harm him with some opprobrious words, is the fault of the sin, not the punishment thereof: but every fault and guilt of sin not pardoned, doth bring upon the sinner eternal condemnation (as shall elsewhere be showed.) And therefore all these three degrees of sin are guilty of hell fire. Fiftly, Christ concluding this discourse, commands every one to be reconciled unto his brother, lest he be delivered unto the Judge, and by him sent into prison, from whence he shall not come out, until he have paid the uttermost farthing, that is, never, as shall be showed by and by. And therefore although there be divers unequal degrees of punishment in hell, yet all are equal in regard of the eternity and perpetuity thereof. Chamier. de Purgat. fol. 1160. §. 5.  
Answ. 3 Thirdly, an Argument drawn from a Metataphor, similitude, or a resemblance, is not to be stretched, or urged, beyond the scope or intent of him that propounds it. But Christ's scope here was, to correct the false interpretations and expositions of the Decalogue; the Pharisees restraining the transgressions of the Law, only unto the outward and more weighty commissions and acts: and therefore our Saviour teacheth them, that those sins which they account light and venial, as to be angry with their brother, or to reproach him by some disgraceful words, are indeed great and mortal sins, deserving hell and damnation itself. Scharp. de Purgat. fol. 557. resp. 2. & Sadeel pag. 258. error 2.  
Answ. 4 Fourthly, if our Saviour speak here of Purgatory, where he represents divers judgements, or jurisdictions of the Jews, whereof some were superior, some inferior; as the Judgement, Council, and great Synedrion: than it would follow hence, that there are many several jurisdictions in Purgatory, and appeals from the inferior Judges to the superior, as was in them. But this is so absurd, that I never heard nor read Papist maintain it; and therefore I could wish, they would think Purgatory itself as gross.  
Answ. 5 Fifthly, neither of these words, judgement or Council, can in any respect agree, or be applied to Purgatory; there not being in them the least mention or insinuation of any purging, more than there is in the word Gehenna. Amesius tom. 2. pag. 201.  
Answ. 6 Sixtly, from this place they must either prove two distinct Purgatories, or none at all: for Bellarmine himself observes two kinds of punishments distinct from the eternal torments of hell fire. And therefore if this argument be worth the owning or maintaining, he must grant two Purgatories distinct in place and situation: For as the Council is a distinct place and jurisdiction from the place of the fire of Hell (as he saith) so also is the place of Judgement, a distinct place from the Synedrion or Council: And therefore if the Papists contend for this, that the Synedrion or councel differs from the fire of Hell: we do no less strive for this, that in like manner Judgement differs from Council; and so cannot be numerically one. Wherefore either they must go set up a second and new Purgatory from this place, or pull down the old one, which they have so stoutly heretofore maintained from hence, because this Scripture we see must either support two Purgatories or none.  
Seventhly, if this conclusion of the Papists be Answ. 7 good, our Saviour speaks of punishments after this life, because mention is made of Hell fire; then this will follow also, that he speaks of the punishments of civil judgements, or Courts in this life, because he makes mention of a Judgement, and a Council, which belong unto this life, and are not in Purgatory; and therefore if this be absurd and deformed, so is also the former, being both cut by one Last.  
Eighthly, what Fathers can they find who Answ. 8 interpret this place, of Purgatory? Theophilact upon these words, by council understands the consent of the Apostles in the great and general judgement. And Saint Augustine (de serm. Dom. in monte) from this place concludes, that there are different degrees of punishment in Hell.  
Ninthly, to prove Purgatory from this place Answ. 9 cannot stand with some other opinions of the Papists; and therefore if they could prove Purgatory hence, yet they would lose more than they should gain by the bargain: As for example, 1. If the words of our Saviour here concerning Judgement and Council do belong unto Purgatory; then that is false which the Papists say, Non culpam sed panam in Purgatorium venire: that the guilt of our sins doth not come into Purgatory, that being washed away in the blood of Christ, but only the punishment: For in the Judgement and Council they consulted of the fault: judicium dicitur, etc. saith Augustine (l. 1. de ser. in ment cap. 19) that is called Judgement where the sentence is not pronounced, that is a Council where the punishment is yet consulted of; but Gehenna or Hell is that, which hath certain damnation, etc. 2. If the words of our Saviour here concerning Judgement and Council, do belong unto Purgatory, then that is false which the Papists say, that Purgatory is a Tormentory or a place of punishment; for neither the judgement nor the lesser Synedrion were places of punishments, as was showed before. Lastly, this Answ. 10 verse which is so vehemently urged by our adversaries for defence of Purgatory, hath been likewise by their own learned Doctors, so exactly and particularly answered, that Protestants may well spare all pains of any further confutation thereof. This place is objected by Bellarm. Costar, Ecchius, Salmeron, jesuit. tract. de Purgat. And is confuted by Swarez, jesuit. tom. 4. in Thom. disp. 45. §. 1. num. 13. And by Mal●onat. jesuit. in Matth. 5 
l From ●. Morrons Appeal. fol. 15 s●●● .   
VERS. 23. Therefore if thou bring thy gift to the Altar, Verse. 23 and there remember'st that thy brother hath aught against thee. 
Sect. 1 §. 1. Therefore if thou bringest thy gift to the Altar.]  
Quest. 1 What is the end, or main scope of our Saviour, in this verse, and he three following.  
Answ. Christ here implicitly teacheth us, that God desireth not the death of sinners, but rather that they might live, that is, that they would repent, and by faith lay hold upon God, labouring and seeking for reconciliation with him, whom they have offended by their sins; And that our Saviour may the easilier prevail with us herein, he expresseth this Parable, wherein he useth these Arguments to persuade us hereunto. First, he shows the greatness of the debt, which we own unto God, and which we are no way able to pay; And therefore if God once call our sins unto account, we must needs be cast into prison. Secondly, he shows that the Judge before whose Tribunal we must stand, is an omnipotent God, from whose hand and power we cannot escape, he having Ministers and Officers to arrest us, and a prison to hold us. Thirdly, he expresseth the nature and manner of the last judgement, that it shall be according to the severity and the rigour of the Law, requiring a perfect and exact solution and payment of all our debts, even unto the least farthing; which we being not able to perform, are necessarily to be detained in the prison of hell for ever.  
Quest. 2 What is the sense and meaning of this verse?  
Answ. 1 First, some understand this literally, thus, If thou bring thy gift unto the Altar, etc. that is, if thou be'st conscious unto thyself, that thou hast done something, whereby thy brother is justly incensed and provoked, then give all diligence with all speed to be reconciled unto him by confessing and acknowledging the wrong thou hast done him (W●tten of the Reconcil. of sinners.) Others again expound these words literally thus, that Christ speaks here only according to the present state and custom of the Church of the Jews; thus Bulling. Aretius, Marlor, Calvin, Muscul. Gualther, and others, and it is the most safe exposition: Sic non potest de fratribus absentibus (trans mare) sed praesentibus intelligi 
m Aug. de serm. dom. s. . But if the words be thus literally interpreted, than they mean our present, and not absent brethren; for if we have offended some who are in another remote land, we must not then leave our offering, until they come over.  
Answ. 2 Secondly, some give a literal sense of these words, but a spiritual application, thus; If thou remember'st that thy brother hath aught against thee, etc. that is, the offence which thou remember'st thou hast done unto thy Brother, acknowledge it, appease it, remove it, and be reconciled unto him: And thus we must labour to be reconciled unto God, whom we have offended by our sins, either by appeasing his wrath, or by removing away his anger, either by ourselves, or by another; now by ourselves we cannot, and therefore we must be reconciled and atoned unto him by Christ, who made himself a sacrifice for sin, that thereby he might cleanse us from all our iniquity, and reconcile us unto God by his death 
n Lubertus contra Socinum. .  
Thirdly, some expound these words morally, of every good work which we perform unto Answ. 3 God as a part of his worship 
o Staplet. Antidote. . The Altar is faith upon which we offer Prayers, praises, and spiritual duties, August.  
Fourthly, some understand this of the expiatory Answ. 4 sacrifice of the Mass. Object. Necesse est legem de externo sacrificio, etc. (Stapleton s.) Our Saviour here doth certainly speak of some external sacrifices, therefore that of the Mass: this he proves 1. Because the Fathers did apply this place to the Eucharist, or Lords Supper. 2. Because Christ here prophesieth, what would come to pass.  
First, it is true that the Fathers did apply this Answ. 1 place to the Supper of the Lord.  
Secondly, they did not only apply it to the Answ. 2 Eucharist, but also unto all religious and spiritual exercises; Dissidentes mensa illa non suscipiat; Audiant qui cum inimicitiis ad altaris communionem, &c 
p Chrys. s. . The Table of the Lord will not receive those who will not agree, or be reconciled; and therefore let all those fear and tremble, who bring their dissensions, hatred and discord along with them unto this holy Communion. But hereunto the Father adds, the sacrifices of Prayer and Alms, from Psal. 50.14.23. and of praise, Psal. 107.22. and of a contrite heart, Psal. 51.17. Yea, De omni pio opere, ad cultum Dei destinato, of every good work which is enjoined as a part of God's worship, as Stapleton himself (Antidote.) saith, which is his Explication of this verse, but rather our Application. And therefore how doth this belong unto an expiatory Sacrifice?  
Thirdly, we willingly confess that the Eucharist Answ. 3 may be called a Sacrifice, and the Table an Altar; but gratulatorium, non expiatorium, a gratulatory, not expiatory sacrifice; as may be proved, first by the name of Eucharist, which is given to the Sacrament, which signifies as much as a sacrifice, or a religious exercise of thanksgiving and praise. Secondly, by the exposition of the Holy Ghost; We have (saith the Apostle) an Altar (to wit, Christ) whereof they have no right to eat (Heb. 13.10.) By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name, (Heb. 13.15.) Thirdly, because the Fathers did conjoin the Sacrament with other holy exercises of Religion: And therefore this is a palpable perverting of the truth, to wrest this place to an expiatory sacrifice.  
§. 2. That thy Brother hath aught against Sect. 2 thee.]  
Obser. Our Saviour in these words includes the reason, why reconciliation is necessary, because God doth not tolerate dissensions amongst brethren. Teaching us that by the bond of Christian piety we are all brethren.  
Quest. Why are all Christians to be esteemed and loved as brethren?  
Answ. 1 First, because we are called unto this fraternity: If any be called a brother, saith the Apostle 1 Cor. 5.11. hence Christ is called the first borne amongst brethren, Rom. 8.29. And therefore all the members of Christ are brethren, and should so be prized and esteemed.  
Answ. 2 Secondly, because it is necessary, and that in many regards, that all Christians should be beloved as brethren. First, hence we may know that we are translated from death unto life if we love the bethrens 
q 1 john 3.14. . Secondly, hence we know that we are borne of God, if we love one another 
r 1 john 4.7. . Thirdly, because he that hateth his brother is in darkness; but he that loveth his brother abideth in the light, and there is no occasion of stumbling in him 
s 1 john 2.9.10. . Fourthly, he that loveth not his brother is not of God 
t 1 john 3.10. . Fiftly, he that loveth not his brother, loveth not Christ 
v 1 john 5.1. , for he that loveth Christ will love those that are his. Sixtly, he that loveth not his brethren, loveth not God; and if any say he loves God and not his brother, he is a liar 
u 1 john 4.20. .  
Answ. 3 Thirdly, we are to esteem and love all men as brethren, because the consideration and remembrance of this relation will preserve us from many evils; as for example.  
First, this will make us careful not to offend them: If meat (saith the Apostle) make my brother to offend, I will eat no flesh till the world stands 
w 1 Cor. 8.13. and Rom. 14. . Secondly, this will make us careful to speak the truth one to another. Put away lying, and speak every man truth with his neighbour: for we are members (that is, brethren) one of another 
x Ephes. 4.25. . Thirdly, this would appease jars, and mitigate contentions, and abate suits, and going to law one with another. Ye are brethren (saith Moses to the two Jsraelites) and therefore you must not fight. Brother must not go to law with Brother (saith Saint Paul) for that is unseemly. 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren, and note schismatics by that name; for it is a term which is proper to the Church of Christ, and not to the Synagogue of Satan, as we may see. Acts 10.23. and 11.1.12.29. But the new brotherhood of the Separatists excepted against Canon. 9 I speak not, nor allow not off.  
Sect. 3 §. 3. Have aught against thee.]  
Quest. 1 What is the meaning of these words?  
Answ. If thou hast injured thy brother at all, if thou hast called him Racha, or fool, or been angry with him, if thou hast wronged him in the least kind, confess thy offence, and be reconciled unto him.  
Quest. 2 Why must we be thus careful to abstain from all wronging of our neighbours, and to satisfy the least injury done unto them?  
Answ. 1 First, because God is the avenger of all injuries and wrongs; and therefore out of our fear unto him, we should avoid all doing of wrong, and be ready to satisfy for that which we have done. Levit. 25.17.  
Secondly, charity begins at home: and Answ. 2 therefore we should do to others as we would they should do unto us: and be as careful of wronging of others, as we would have others of injuring us.  
Thirdly, it is the nature of Charity, to do no Answ. 3 evil at all, Rom. 13.10. neither to think evil, 1 Cor. 13.5. and therefore where there is true brotherly love, there will be a true care to keep the bound of charity entire, and to make up all breaches, which occasionally may be made.  
Must we satisfy our brother, if he know not the Quest. 3 injury or wrong done unto him?  
Yes. Answ.  
But against this it may be objected, If our Object. 2 brother be ignorant of the wrong which is done unto him, than we shall hurt him more by satisfying him; for so he will be more provoked and incensed, when he knows what hath been done, and by whom.  
First, if there were only in thee a purpose of Answ. 1 mischief towards thy brother, or that thou wert only angry with him in thy heart; then thou mayest conceal it, because the revealing of it may provoke him, and exasperate him more against thee.  
Secondly, if thy brother be truly injured and Answ. 2 wronged, in deed, or word, it is necessary that thou shouldest make satisfaction, although he neither before knew that he was endangered, nor that he was harmed by thee; lest that the Judge deliver thee to the officer, and thou be cast into prison.  
What must the party offended do, if the offender Quest. 4 will not make satisfaction, or come and seek reconciliation.  
First, Augustine here answers, Answ. 1 non est opus ad illum pergere; there is no need that the offended should go unto the offender; non veniam postulabis, sed dimittes; for it is enough for him to forgive the offence committed against him (and this is his duty to do) he need not go to desire love and reconciliation. Of this opinion in a manner is Hierome.  
Secondly, Chrysostome answers, that our Saviour Answ. 2 speaks here also to the party wronged, that he must seek to be reconciled, if he that hath done the wrong will not.  
Why must he that is injured seek amity and Quest. 5 reconciliation at his hand, who hath done the wrong?  
First, because thus we imitate Christ, who Answ. 1 seeks first unto us: We have greevously, and gracelesly offended our Christ, and yet he is graciously pleased to seek for reconciliation: We in Christ's stead desire you to be reconciled unto God. 2 Cor. 5.19.  
Secondly, because otherwise it is an argument Answ. 2 that there is anger yet remaining in the heart of the offended towards the offender, if he will not seek for peace and ensue after it.  
Thirdly, without this there can be in the Answ. 3 person injured no love unto the soul of the injurious party. The offended Christian should thus consult with himself; He that doth wrong, and will not acknowledge it, yea satisfy for it, and be reconciled unto him whom he hath abused; shall be delivered unto the Judge and from him by the officers cast into Prison, from whence there is no redemption: But my brother hath injured and abused me, and knows what I have against him, and yet will not come and seek reconciliation and atonement; And therefore in love unto his soul I must stoop unto him, and desire betwixt us mutual and Christian love, that so I may pluck him as a brand out of the fire, or else his obstinacy will at last bring him to eternal misery.  
Obie. 11 Some may object here, I have done no wrong unto him, but he unto me; And therefore why should I seek unto him?  
Answ. 1 First, it may be thou art part in fault, and although the first wrong came from him, yet perhaps it was occasioned by thy provocations; And therefore as half faulty thou shouldest seek reconciliation.  
Answ. 2 Secondly, although the wrong came wholly from thy brother, and not at all from thyself, yet if thou be provoked, incensed, or disquieted in thy mind, by reason of the injury offered, than it is requisite, that thou shouldst sue for peace, though thy brother will not: because otherwise the Spirit of God (who will not abide in a wrathful, or angry, or revengeful soul) depart from thee. Now consider whither thou hadst rather lose the company and fellowship of that ever blessed Comforter, by not seeking unto thy brother; or retain his presence in thy soul by submitting thyself to sue for reconciliation at the hands of him, who hath injured and wronged thee.  
Answ. 3 Thirdly, although thou be not moved, or incensed against thy brother for the wrong done unto thee; yet it is fit for thee to desire reconciliation at thy brother's hands: And there is nothing hinders thee from it, except it be thy pride, lofty mind, or stout stomach: which are things not to be commended, or connived at, or allowed, or given way unto by Christians, but rather to be withstood and striven against.  
Fourthly, to be reconciled one unto another Answ. 4 is a good work; and therefore though thy brother be backward in seeking it, who hath done the wrong unto thee, yet thou must not neglect it; because reconciliation is a Christian duty which God requires of thee as well as him: And therefore strive to outstrip him, for it will be the greater praise and commendation unto thee.  
Fiftly, because this only is commended and rewarded by God: Answ. 5 Si confessus ubi offendists, quid meritus? veniam solam: At si humilies te, ubi tuipse laesus, veniam & praemium 
x Chrys. imperfect. . If thou have offended thy brother, and confess thy fault unto him, what dost thou deserve? only pardon from thy brother. If thou be wronged, and art content to pardon thy brother, and to be reconciled unto him, when he acknowledgeth his offence unto thee, and desireth pardon and reconciliation from thee, what dost thou deserve? the praise of men: If thou be unjustly injured by thy brother, and as soon as thou knowest the offence and the offender, thou run unto him, desiring that the bond of love may not be broken betwixt you, but that you may be one in Christian love; what deservest thou, or what shalt thou have? praise, pardon, and a reward from God: the Lord will commend thee, whose praise is better than the praise of men: The Lord will pardon thy offences unto thee, because so freely for his sake thou forgavest others: The Lord will reward thee with eternal honour and glory.   
VERS. 24. 
Verse. 24  Leave there thy gift before the Altar, and go thy way, first be reconciled unto thy brother, and then come, and offer thy gift. 
§. 1. Leave there thy gift before the Altar, etc.] Sect. 1  
Why must not the sacrifice be offered, until Quest. 1 the parties be reconciled? Is it not better first to discharge our duty towards God, and then to be reconciled to our brother?  
First, as we must give no place to anger Ephes. Answ. 1 4.26. so Christ will permit no time for the retaining of it: we must not harbour anger in our heart for so long a space, as we might offer up a sacrifice unto God; but as soon as ever we remember our brother to have any thing against us, presently go and be reconciled unto him.  
Secondly, Christ gives this charge, that thereby Answ. 2 he might commend Christian love and unity unto us, yea also show us, how highly he loves this mutual charity. We must rather dispense with the external worship of God, then leave jars and dissensions unreconciled; that is, of the two, this must first be performed according to Christ's doctrine in this verse.  
Thirdly, our Saviour prescribes this injunction, Answ. 3 that he might show the necessity of reconciliation, no sacrifice without that being pleasing or acceptable unto God: Teaching us hereby, Observe. that reconciliation with our brethren is the very soul of sacrifices, without which nothing is delightful in the nostrils of the Lord.  
Are the works of the second Table to be Quest. 2 preferred before those of the first?  
No, if the works of the first be true, Answ. but they can never be true without those of the second.  
Why do not the exercises of religion Quest. 3 please God, when they are performed by him, who is not at peace with his brother?  
First, because such duties do not proceed Answ. 1 from the love of God: That which doth not proceed from the love of God, the Lord likes not: but the exercises of religion which are performed by him who is not at peace or in charity with his brother, do not proceed from the love of God. Ergo. This Saint john confirms in these words, He that saith, he loves God and hates his brother is a liar, for how can he love God whom he hath not seen, and hate his brother whom he hath seen 
y 1 john 4.20. ?  
Secondly, such duties are no better then corrupt bribes, whereby we think so to blear and blind Answ. 2 the eyes of the Lord that he shall not see the injuries and wrongs we have done unto our brethren And therefore they never shall be grateful or pleasing unto him.  
Answ. 3 Thirdly, the exercises of religion performed by him who hath injured his brother, and not satisfied him, nor hath been reconciled unto him, cannot be acceptable unto the Lord, because the cries and complaints of his brother whom he hath offended doth stimulate and provoke the anger of God against him. Nil prodest orare, dum unus orat pro te, alter contra 
z Chrys. imp●rf. : what doth thy prayers avail thee, when one prays for thee, another against thee?  
Answ. 4 Fourthly, only Christian love commends our works unto God, and therefore in whom that is wanting, nothing is pleasing 
a 1 Cor. 13.1.2. .  
Quest. 4 Whether is it lawful to offer sacrifices unto God of our substance, that is, to dedicate, and consecrate some part of our estates unto pious uses?  
Answ. 1 First, certainly it is, Si de bene partis, if it be a portion of well got goods: If God hath blessed thee in thy honest calling, lawfully discharged; it is then lawful for thee to return bacl a part thereof unto God again.  
Answ. 2 Secondly, Si de malè partis: If thy goods be evil come by, than satisfaction is to be made to him that hath been wronged, not unto God or the Church, or the poor: for that were to offer unto them a part of a spoil unjustly acquired: But we shall have more direct occasion else where to clear this more fully: and therefore I thus here superficially leave it.  
Sect. 2 §. 2. Go thy way.]  
Object. It may here be objected, This departure could not be warrantable, being contrary to the express law, Ezech. 46.10. where the Prince himself might not departed, till all were ended. The Prince shall go in, when they go in, and when they go forth, he shall go forth.  
Answ. This rule might be understood of departure out of the outer court of the Temple, whether the people brought their sacrifices soon after they had presented them, before they were begun to be offered: for until the Priests had begun this service, it was lawful for the people to departed, especially upon this occasion which our Saviour here instanceth in.  
Sect. 3 §. 3. And be reconciled unto thy brother, and then offer.  
The meaning of this is, compose your jars, link yourselves together in the chain and bond of Christian charity, and then offer your sacrifices unto the Lord.  
Quest. 1 Why must we not offer sacrifices unto God until we be reconciled unto men?  
Answ. 1 First, because God accepteth nothing but that which issues from a pure heart: but wrongs and injuries do corrupt and defile the Soul; and therefore nothing is grateful unto God which comes from such men.  
Answ. 2 Secondly, anger hinders our prayers, that is, makes us unfit to pray, and the petitions which we pour forth are unpleasing unto God: And therefore it is necessary, that we should be reconciled unto our brethren, before we offer up the sacrifice of prayer unto God.  
Thirdly, God loves concord and unity amongst his, he himself not being the author of confusion, but of peace: yea commands us Answ. 3 to love one another, to forgive those who injure us, to bless those that curse us, to pray for those who persecute us, etc. And therefore both the person offending and offended, should seek for peace and reconciliation  
Fourthly, we are all brethren, yea, all members Answ. 4 of one and the same mystical body Now no man ever hated his own flesh (Ephes. 5.29.) but nourisheth and cherisheth it; yea, though the hand should harm the eye, or foot, the body will not therefore hate the hand, but pardon it, and prise it as highly as ever it did before: Saint Peter useth this argument to persuade us to this duty: Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous. And therefore before we can offer any acceptable sacrifice unto God we must be reconciled one unto another, that is, both the injurious person, and the party injured.  
He who hath been unjustly injured, and palpably Object. 1 wronged by one who will not acknowledge his offence, neither sue for pardon or reconcilement; will here object, that it is a very hard thing to forgive such an one, but to seek to him is so difficult, that flesh and blood cannot endure it.  
First, flesh and blood shall never inherit the kingdom Answ. 1 of heaven, 1 Cor. 15.50. and therefore desperately miserable is that man's condition, who can do or suffer no more than flesh and blood can.  
Secondly, all good and holy duties are difficult; Answ. 2 and therefore if the difficulty of the work discourage us, we must give over working the work of God, or walking in the ways of religion, for no spiritual duty can be done aright with facility and case.  
Thirdly, the question is not what thy brother Answ. 3 doth, or what he is, but what thou oughst to do, namely, to be obedient to thy Lord and Sovereign, in whatsoever he requires of thee: Now as he commands thy brother to seek peace and atonement at thy hands; so he commands thee to forgive thy brother as often as he offends thee, though it were 70. times 7. times, that is 490. times in a day 
b Matth. 18.22. .  
Fourthly, suppose Christ should (as he doth Answ. 4 indeed) tell thee, that it is a very hard thing to obtain or to be made partakers of him; wouldst thou give him over for the difficulty of the work; if thou wouldst not, as thou shouldest not, then no more forbear this Christian duty of pardoning and seeking for reconciliation at thy brother's hands.  
Fifthly, the work indeed is not difficult, because Answ. 5 God will enable thee thereunto if thou from thy heart desire it, and with thy heart endeavour it.  
Sixtly, it is an excellent sign of a mind truly Answ. 6 humbled for the offended to seek reconciliation and agreement from him, that hath done the offence, Mich. 6.8.  
Seventhly, and lastly, if thou wilt not pardon thy brother no more will the Lord pardon thee, Answ. 7 if thou wilt not seek unto thy brother, no more will thy Father seek unto thee, but leave thee unto thyself and thy proud perverse will.  
Object. 2 The party who is injured may against this yet object, he hath done me wrong, yea harm, and therefore why should I either seek to him, or forgive him, if he seek not to me?  
Answ. 1 First, hath he not formerly done thee more good than now hurt? if he have, then balance the one against the other.  
Answ. 2 Secondly, hast not thou wronged some other as much as he hath thee, yea hast thou not formerly been as injurious unto him, as he is now unto thee? if the former, then think him to be an instrument of God's anger unto thee for thy correction. If the latter, then there is no reason, but thou shouldest forgive him, as thou wouldst be forgiven by him.  
Answ. 3 Thirdly, what evil hast thou done unto Christ; how often hast thou transgressed his Laws, and thereby incensed his anger against thee; how many talents dost thou owe unto him, which thou art not able to pay? And therefore if thou desirest to be forgiven, and to be received into favour, then do so to thy brother Mat. 6.14. and 18.21.  
Object. 3 But the unjustly injured person will yet object, I did not deserve this wrong at his hands, for I never did him hurt but good; And therefore he neither deserves to be pardoned nor sought unto.  
Answ. 1 First, if thou hadst deserved those wrongs which are offered unto thee, than thou deservest neither praise nor reward, though thou shouldst pardon them: For if a man do evil, and being punished for his evil, take it patiently, what reward shall he have, Matthew 5.46. and 1 Peter 3.16.  
Answ. 2 Secondly, what hath Christ deserved at thy hands, that so injuriously thou dost daily and hourly exasperate him; he never deserved such dealing at thy hands, thou never didst so much good unto thy brother, as he hath done for and unto thee: thy brother never wronged thee so much as thou hast wronged him thou canst never be so ready to forgive thy brother, as he is to forgive thee. And therefore when thou callest to mind, how unthankfully thy brother deals with thee, reflect upon thyself, and remember how ungratfully thou hast dealt with thy dear Saviour, who took thy nature upon him, submitting himself unto the form of a servant; yea, even unto death, that he might purchase life and immortality for thee.  
Quest. 2 What is required of him that doth wrong unto his neighbour?  
Answ. 1 First, he must aggravate, and not extenuate his fault: he must not go about to excuse it, or lessen it, but rather amplify it, that it may seem worse in his eyes then in the sight of his brother.  
Answ. 2 Secondly, he must labour to make ample satisfaction for the wrong done: that is, 1. If he have been angry with his brother in his heart, he must be hearty sorry for it. 2. If he have injured his brother by his words, he must with his mouth confess and acknowledge it. 3. If he hath wronged his brother in his estate, he must make restitution, as Zacheus did.  
§. 4. Then come and offer thy gift.]  
We see here, that as soon as we are reconciled Sect. 4 unto our brethren, our Father is reconciled unto us.  
Why is the Lord appeased towards us, as soon as our brother is pacified; Quest. and satisfied?  
First, because herein we obey God; we are obsequious unto his will, when we seek peace, Answ. 1 and sue for reconciliation at the hands of our brother whom we have offended: and therefore the Lord will be appeased towards us.  
Secondly, because he that submits himself to Answ. 2 his brother, craving pardon for offences done, promising restitution of all wrongs, and purposing to injure him no more either in heart, or word, or deed, doth stop the mouth of his brother, who formerly cried unto God for revenge of the wrong done, and therefore his brother being satisfied, his Father passeth it by, and is reconciled.   
VERS. 25, 26. 
Verse. 25.26.  Agree with thine adversary quickly, whiles thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the Officer, and thou be cast into prison, verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 
§. 1. Agree with thine adversary, Citò quickly.] Sect. 1  
What is the scope and drift of our Saviour in Quest. 1 this word Quickly?  
First, he hence would have us to observe the Answ. 1 brevity and uncertainty of life: Agree with him quickly, because thou dost not know, how quickly thou mayst be taken hence: It is the Devil's craft to make us blind, insensible, obdurate, negligent, and full of delays in the work of grace: it is through the malice of our adversary, that we put off our repentance, crying, we will repent us in our old age. But our Saviour doth counsel & advise us not to procrastinate our conversion and repentance; because 1. many are dead before they be sick, dying suddenly, 2. many when they are sick unto death, are either so oppressed with bodily pain and anguish, that they have no spare time seriously to call their sins to account; or if they do, it is extorted from them through the pain of the body, not the compunction of the soul. 3. Because wicked men grow worse and worse; and the more they are in years the more they are settled upon their lees. Wherefore these things considered, Christ exhorts us, if we love ourselves, and souls, to agree with our adversary quickly.  
Secondly, our Saviour hereby would teach us that reconciliation is not to be deferred or delay. Answ. 2 Agree with thine adversary quickly, that is procraed: stinate it not, but be made friends out of hand; and seek to be reconciled maturely & betime: remembering I if thou defer it, than thou mayst seek it too late. Yea, II. the more quickly thou seekest reconciliation at thy brother's hands, the more pleasing and acceptable thou art unto God: for it argues that we do it willingly and readily without compulsion, which the Lord loves.  
Object. He who hath injured his brother, may object against this, I have my whole life to turn me in, and if I be reconciled unto my neighbour whom I have offended before I die, it is soon enough though it be many years hence: and therefore there is no necessity of this hasty and quick reconciliation.  
Answ. 1 First, thou art not certain, whether thy life shall last until to morrow or not; and therefore agree quickly, or thou mayst defer it too long.  
Answ. 2 Secondly, the proposition is false, that thou hast totum vitae spatium, the whole time of thy life to be reconciled in; for datur vita sola, non tota; thy life only is given thee to be reconciled in, but not thy whole life: that is, there is no reconciliation after this life, and therefore either whilst thou livest or never thou must be atoned unto thy brother: but thou canst not be reconciled unto him at any time, when thou pleasest; Wherefore our Saviour commands thee to agree quickly.  
Answ. 3 Thirdly, thou must respect more than thy own life, to wit, thy brothers: Agree while thou art in the way with him, that is, while you are both alive: for if he die before the breach be made up, thou art in danger to be delivered up by the Judge unto the Officers, and by them to be cast into prison. Death makes a separation between thy brother and thee, and therefore agree quickly; because thou knowest not how quickly he may be taken away.  
Quest. 2 Who are faulty in this particular?  
Answ. 1 First, those who unwillingly seek reconciliation; and though they have unjustly wronged their neighbours, yet can hardly be persuaded by their dearest and best friends to sue for pardon and peace, at their hands whom they have offended.  
Answ. 2 Secondly, they who never desire peace and unity, but before Easter, or when they are to come to the Table of the Lord.  
Answ. 3 Thirdly, they who will never seek to be accorded unto their brethren, until they lie upon their death beds. All these grossly and egregiously err from this rule of Christ, agree with thine adversary quickly.  
Answ. 4 Fourthly, they who only respect their own lives, & not at all the life of their brethren. I do not altogether condemn the practice of those who (when death is approaching unto them) seek to be reconciled unto their brethren, because it is better to do it then, than not at all: but I do not commend it, for 1. it should be done quickly, as aforesaid, & 2. before the death of thy brother, lest he should departed hence not being reconciled unto thee, or having forgiven thee.  
Quest. 3 But the injurious person may here demand, what danger is there or can there be unto me; although he die before we are reconciled 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, than I know he 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 he dares not go unto God to accuse me: or 2. if he durst, yet God would not hear him, for he hears not sinners. And therefore these things considered, what hurt or danger can it be unto me, though he die before our jars be composed?  
First, what will it avail 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 Devil, and thy own conscience sees, knows and remembers it?  
Secondly, if thy brother were a member of Answ. 2 Christ, then certainly he would forgive thee; but it doth not hence follow that thy guilt is washed away, or thy sins pardoned by God, for before him thy sin remains unblotted out, because thou didst not reconcile thyself unto thy brother before he was taken hence by death.  
Thirdly, if thy neighbour against whom thou Answ. 3 hast sinned were a wicked man, than First, he dares go unto God more impudently, and cry out unto him for vengeance more enviously, and with a greater and more perfect malice, than a holy man would or durst. Secondly, and although (if he be wicked) God will not hear him when he prays for some blessing for himself, yet he will hear him when he complains upon thee.  
For 

That were contrary to God's justice not to hear the cry of him that is wronged.  
This is according to God's justice to hear 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, whilst thou art in the way, that is, in hàc vita, whilst 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 evil men: of corn and chaff, of wheat 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 tribunal seat of God. It is appointed unto all men once to die, and after death comes judgement 
c Hebr. 9.27. , where we 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 detain us from jars and discord one with another.  
The remembrance of the 

Reward, will persuade us unto patience in wrongs.  
Punishment, will terrify us from seeking revenge.    
What will it help a man to revenge himself upon his brother, and himself therefore to be judged and condemned by God? and therefore we must so meditate of the severity and terror of the last day, that we may avoid dissensions, and embrace Christian charity.  
Quest. 3 From the second answer to the former question, it may be doubted, why our judgement shall be no longer deferred than death?  
Answ. 1 First, there is a double day of Judgement, to wit, first general of all flesh; this shall not be until the end of the world, when all the elect shall be gathered together. Secondly, particular, of every individual and numerical man, whether righteous or wicked; and this shall be at their death, when the righteous shall go unto rest, and the wicked unto woe; poor Lazarus as soon as he dieth, is carried into Paradise, but rich Dives into the painful prison of eternal 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 defer Judgement no longer.  
Answ. 3 Thirdly, the justice of God cannot be violated; neither shall it ever be made void: justice 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 God's mercy, viz. 

First, to pardon the penitent, and those who are reconciled. And here the suffering of Christ doth satisfy 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 God's mercy shall be satisfied at the last dreadful day. Rom. 2.4. and 2 Thes. 1.8.    
Quest. 4 What must we do to be made partakers of everlasting mercies, as well after this life, as in this life?  
Answ. Remember seriously, and frequently these three things: First, that we are strangers and pilgrims in this life, and altogether uncertain, how near we approach unto the gates of death. And though we see not our Judge, yet he standeth before the door 
f jam. 5.9. .  
Secondly, remember our life is lent us, not to sin, or to corrupt our ways; but that we 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. ●3. 1●. . 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 lie: wherefore let us spend our lives. I. in striving, wrestling, and fight against sin, and out own innate corruptions, Heb. 12.4. II. In watchfulness and circumspection against evil and the occasions thereof, Ephes. 5.15. III. In growing and increasing in the ways of grace, 1 Pet. 2.2. iv In redeeming the time bypast of our lives, by being zealous of good works, devoting ourselves wholly and sincerely unto the service of the Lord.  
§. 3. He shall not come out, until he have paid the Sect. 3 uttermost farthing.  
The Douai 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 be 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 purgatory, wherein this satisfactory punishment must be inflicted 
i Douai Bible. pag. 33. .  
First if a man die truly penitent, all his sins are forgiven him in Christ, and none of his Answ. 1 transgressions shall be mentioned unto him: Thus the thief was received unto mercy upon the cross, there being no further satisfaction required of him.  
Secondly, the satisfaction to God's justice is Answ. 2 not paid by us, but by Christ, who hath sufficiently satisfied for our sins: and unto the remission of sins, only a lively faith in Christ is required of us. Therefore to say, that a man by his own satisfaction must pay the utmost farthing of his debt unto God, is a blasphemous assertion, and derogatory to the value of Christ's death 
k Willet. Synops. fol. 410. initio. .  
Thirdly, this verse will not serve them to build Purgatory upon, as follows in the next section. Answ. 3  
§. 4. Agree with thine adversary quickly, Sect. 4 whiles thou art in the way with him: lest the adversary deliver thee to the judge, and he to the officer, by whom thou shalt be cast into prison; and from thence thou shalt not come till thou have paid the uttermost farthing.  
Bellarmine strongly urgeth this verse for the proof of Purgatory, Object. as do also divers others of the Papists. There is mention say they of a prison, from whence the Captives shall in time come forth, which cannot be possibly be meant of hell, because ex inferno nulla redemptio, from hell there is no redemption. Bellarmine more plainly argues thus, By the way is meant this life present; by the adversary is meant the law of God himself: by the Judge is meant Christ: by the Officers the good Angels, or the devils: by the Prison hell: by the last farthing, our lesser sins, for which we are to satisfy either in hell or in Purgatory. Bellarm. Tom. 1. fol. 1804 de Purgat. li. 1. Cap. 4.  
First, if we should grant the Cardinal all he Answ 1 desires, but only the last particle, wherein he begs the question (or in Purgatory) yet he could conclude nothing against us. Amesius. T●m. 2. pag. 200.  
Secondly, this saying of our Saviour may safely be expounded according to the letter of, the affairs of this life, as Saint Chrysostome doth expound it, that men to prevent their further danger should be ready to compound their controversies betimes. And such counsel also the Wiseman giveth, That if a man have given his word, and is become a surety for another, he should not sleep before he had delivered himself 
l Pro. 6.3. . And this exposition is most agreeable to the Text; for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary at the Law. And Luke 12.58. where the same sentence of our Saviour is repeated, there is mention made of the Magistrate, and of the Jailor, which are terms and Offices properly fitting the business of this life, Willet Synops. fol. 407.  
Answ. 3 Thirdly, here is in this argumentation a sophism, called Figura dictionis; for Bellarmine feigns unto himself here an allegory (where as Christ useth plain, proper, and perspicuous words) especially in Saint Luke, where the Magistrate and Jailor are named) and then from this unnecessary allegorical sense, he frames an argument for the confirmation of an article of his faith, which is 1. against his own rule delivered, lib. 3. cap. 3. De verbo Dei. 2. Against the rule delivered both by the ancient and modern Divines. Diligenter cavendum esse, ne quae dicta sunt allegoricè, tanquam propriè dicta intelligamus 
m Aug. doct. Chri. lib. 3. Cap. 10. . We must take special heed, that we expound not those things literally which are only allegorically, meant. Yea III this practice of the Cardinal is contrary to that Axiom of the Schoolmen which Thomas so often repeats, viz. Symbolicam Theologiam non esse argumentativam: that is, certain and necessary arguments cannot be drawn from Allegories.  
Answ. 4 Fourthly, if this Allegorical exposition of Bellarmine's be true, and that men ought to satisfy for their sin's event unto the last farthing; than it will follow that Christ hath in no sort satisfied for our transgressions: for it is well enough known, what is meant by this phrase of speech, I will keep him in prison, until he have paid the last farthing: But this consequence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false and impious: and therefore so also is the Antecedent. Sadeel fol. 250. advers. human. satisfac.  
Answ. 5 Fifthly, if we draw these words to a spiritual understanding, by the prison, hell must be signified, a place of everlasting torment, and not Purgatory, as appears thus.  
First, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prison is taken 1 Pet. 3.19. for the place of the disobedient, which is Hell: for they do not use to send obstinate sinners to purgatory.  
Secondly, he shall not come out till he have paid the uttermost farthing: or as Saint Luke saith, the utmost mite; that is never: unless he dare say that a sinner is able by his punishment to satisfy the utmost mite of his debt, that is, his sin unto God, which is great blasphemy to affirm, and contrary to the Scriptures: we not being able to answer God one thing of a thousand 
n job 9.3 .  
Sixthly, this place may be expounded by that Answ. 6 parable Mat. 18. where the unkind servant is cast into prison, till he should pay all that was due, verse 34. that is, he should lie there for ever; for the debt was ten thousand talents, too much for a Prince, much less for a servant to pay: and verse 25. he had nothing to pay: and therefore his Master forgave him the debt, verse 32. Wherefore we see our debt is not paid unto God by us, but forgiven; and where it is not pardoned, it can never be paid. Again, it followeth, verse 35. So shall my heavenly father do unto you, if you forgive not from your hearts one another your trespasses: What is this, So shall my father do unto you? sent them to Purgatory? No, but unto hell: for uncharitable and malicious men which will not forgive others, I hope they will not ordain unto a place of temporal punishment: for as Saint john saith, he that hateth his brother, and so is a manslayer cannot have eternal life 
o 1 john 3.15. . Chemnit. de Conc. tried. part. 3. fol. 135.  
Seventhly, although Bellarmine brag much of Answ. 7 the Fathers, yet they favour not his opinion here, if faithfully dealt withal, as is clearly proved by Chem. council. tried. part 3. pag. 135. a.  
Eightly, by the word Prison Bellarmine understands Answ. 8 both Hell and Purgatory, so that Donec until, must signify both nunquam, & aliquando, never, and sometimes, which is grossly absurd.  
Lastly, although this place be objected by Bellarm. Answ 9 Coster. Valent.. and others; yet it is sufficiently confuted by their own jansenius, (in hanc locum.) from Bishop Mortons' appeal. fol. 15. fine.   
VERS. 27. Verse. 27 Ye have heard that it was said by them of old time, thou shalt not commit adultery. 
§. 1. Audivistis, ye have heard.] Sect. 1  
From whom did they hear this? Quest. 1  
Not from the Vulgar sort, Answ. or common people, but from the Priests, that is, the Pharisees, who taught them, that there was nothing to be considered or looked unto in this Commandment (Thou shalt not commit adultery) but only the actual sin: Teaching us, that errors in religion often proceed from the Priests and Pastors of the Church. Observe. Hence the Lord complains, that the prophet's Prophecy lies, and the Priests take bribes. jerim. 5.31. yea both Priest and Prophet have erred through wine. Isay 28.7. and by covetousness, jer. 6.13. and 8.10.  
Why are the shepherds so often the causes Quest. 2 of the sheep's going astray?  
First, because they are enemies often unto reformation, Answ. 1 although the Church stand in need thereof. Here are two things to be distinguished, or particularly observed, namely, First, that the Church stands in need of Reformation, which appears thus. I. The whole truth is not revealed unto the Church at once, but by little and little: for there is nothing altogether perfect. II. There daily arise new blemishes and stains in the Church, by the corrupt lives of some therein. III. Reformation is like Sisyphus stone always relapsing and falling bacl either unto the former errors, or unto worse. And therefore every particular national Church ever and anon stands in need of Reformation. Secondly, the leaders and Rectors of the Church, are often the greatest enemies unto this reformation: he that desires to see a true and clear illustration of this, let him read the History of the Council of Trent, where he shall see amply proved, that the reformation which was so carefully, instantly, and necessarily desired by many, and for a long time, was still opposed & withstood by the Court of Rome & the Clergy. Thus the Pharisees were enemies unto Justification by faith in Christ, because it was contrary to their estimation and credit.  
Answ. 2 Secondly, private spirits, by some evil spirit, have been still conjured up in the Church, amongst the Doctors & Teachers, who either by private jars, displeasures, dissensions, ambition, covetousness, and pride have disturbed the peace of the Church. We have many examples hereof in all ages. I. We read how the sons of Eli troubled, vexed and disquieted the Church 
o 1 Sam. 2.12. . II. How the Priests in jeremias time seduced the people and opposed the Prophets 
p jerem. 1. ●8. and 20.1. and 28.1. and 26.11. . III. How the Pharisees opposed Christ, john 7.47, etc. and withstood his Apostles, Acts 4.1. and 5.17. and 7.51. IU. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopric? such a fire as made the whole world weep, before it could be quenched. V What shall we say of the ringleaders of the Brownists and Separatists, who have withdrawn many subjects from their true Christian obedience, not suffering them to pray, hear, or communicate with us. VI God no sooner sow's Wheat, but the devil sows tares: The Lord had no sooner raised up Luther and Zwinglius, but the devil conjured up Zwenkfeldu●, Servetus, Osiander, David-Georgius, and divers others. VII. If we look upon the Papists, we shall behold a Map of misery in this kind: For first, their Priests seduce the people unto Idolatry, making them say to a stock, thou art my father, and to a stone, thou hast brought me forth 
q jer. 2.27 . Secondly, they will not be reform in what is amiss, holding this opinion, that nothing must be changed or altered in their Church or Religion, lest they should seem formerly to have erred; grounding this their infallibility upon that of the Prophet: The law shall not departed from the Priest, jer. 18.18. and that speech of our Saviour unto Peter; The gates of hell shall never prevail against my Church; but how falsely they ground this opinion upon these places, we shall see God willing in their proper places. Thirdly, such enemies are the Papists unto Reformation, that they persecute those who are reform: In Jerusalem the blood of the just was shed by the Priests and Prophets 
r Lament. 4.13. , and so also in the Pope's jurisdiction; how great was their rage, against Luther, Zwinglius, and all those who were by their Ministry reform both in opinion and practice. Fourthly, their principal care is to seduce people, and to lead them into errors: As Christ said of the Pharisees, so we may say justly of the Popish Clergy, They compass heaven and earth to pervert and divert a soul from the ways of truth, such zealots, and zealous factors are they for the devil: what nation is there where true religion is professed; but some of their Jesuits, and Seminaries, or Secular Priests, are sent thither privately, to seduce and corrupt simple souls, bringing them from light unto darkness: How our land hath long groaned under these soule-devouring locusts is well known, who creep into men's houses, polluting and defiling both the bodies and souls of poor credulous, and ignorant women. The Prophet Hosea threatens the Priests, that God will power vengeance upon them, 
Hose. 5.1.  Because they were a snare on Mizpah, and a net spread upon Tabor: And therefore let the seducing Priests of the Romish Church consider, how by this their wickedness they provoke God unto anger, who will require the blood of all those, whom they have corrupted, at their hands.  
If errors and heresies begin so often at the Quest. 3 Priests and Pastors of the Church, then how may or can the people be preserved from erring, and being misled?  
They must not be tossed to and fro with every Answ. 1 blast of doctrine (Ephes. 4.14.) like the waves of the sea (jam. 1.6.) but walk wisely and circumspectly, according to these ensuing rules:  
First, labour for a sure foundation; that is, Rule. 1 first, harken unto the pure, unspotted, and infallible word and truth of God; that thereby ye may grow up (1 Pet. 2..2) in grace, strength, and knowledge: that thereby you may be made perfect (2 Tim. 3.16.) that being the true light by which we must walk, 2 Pet. 1.20. Secondly, add nothing unto the word of God, neither 1. the chaff of superstition with the Papists 
s jerem. 23.28. : for what hath the chaff to do with the corn? neither 2. new opinions, as the Sectaries, who daily beget and breed new Minerva's in their own brain: but remember, God and Dagon will not dwell together; and therefore add nothing unto the true and pure word of God.  
Secondly take heed of all seducing; that is, Rule. 2 First love not to hear Invectives, novelties, and strange doctrines; for although this be pleasing to our corrupt nature, and delightful to itching ears, yet it is not profitable for the edifying of our souls: wherefore Saint Paul exhorts holy Timothy to be instant in Preaching the pure word of God; for the time will come when men will not endure sound doctrine, but having itching ears, will turn away their ears from the truth unto fables 
s 2 Tim. 4.2.3. . Secondly, never embrace wrested, constrained, and forced interpretations of the word; which will not agree with the proportion of faith, or good manners, or the scope of the place.  
Thirdly, let us love and labour for the peace Rule. 3 of Zion; that is, first let us esteem the Church to be our Mother, obeying her in those injunctions which are not contrary to the Mandates of God our Father, for otherwise we are not the true children of God. Children must be obedient unto Parents, & therefore when the Mother enjoins that which the Father doth not forbid, the child must subscribe to the practice of it: Here observe that there are three Churches. I. The Primitive Church. II. The Modern Churches, where our religion is professed; And these two we reverence and submit unto, where they do not oppose the law of God. III. The Popish Church; Now this we do not so hate, that we will refuse to embrace things worthy to be received, because they used them. They have the Word, Sacraments, Ministers, and a Ministry, yea and use all these; shall we therefore refuse them?  
Secondly, for the peace of the Church, let us be of the same mind with Saint Paul, to become all things to all men (in lawful and indifferent things) that thereby we might win some. We should not rend Christ's seamelesse coat in twain, or break a gap in the hedge of the Church for Adiophorall things, lest in avoiding the use of them, we fall into a direct breach of the fifth commandment.  
Sect. 2 §. 2. That it hath been said.]  
The Pharisees here allege and urge the words of the precept, for the confirming of an error, namely, that no man sinneth against the seventh Commandment, but he that actually committeth the sin of uncleanness.  
Quest. 1 Can error be founded upon Scriptures?  
Answ. 1 First, it may by wresting and wrong expounding of them: Many (saith Saint Peter) pervert the Scriptures to their own damnation, 2 Pet. 3.16.  
Answ. 2 Secondly, although the Scriptures speak always the truth, yet they do not utter this truth always one and the same way: For I. sometimes they speak Allegorically, sometimes literally. II. Sometimes they barely and historically recite a thing: sometimes they command and enjoin a thing; sometimes they counsel and advise unto a thing. III. Sometimes they speak indefinitely and generally to all men; sometimes particularly to some certain time, people, and persons. And therefore if these should not rightly be applied according to the sense and meaning of the Blessed Spirit, we should quickly run into an error.  
Quest. 2 If the Scripture speak so many ways unto us, do not the Papists (Pighius and Perresius) then say truly, that they are like a nose of wax, which a man may turn which way he list; or like a shipman's drawers, which will fit any person; yea the causes of heresies, because they may be expounded according to every man's judgement, opinion, and affection?  
Answ. 1 First, it is maliciously and wickedly spoken of Pighius, for the Scriptures in themselves are not such: but only are perverted by wicked men unto their destruction.  
Answ. 2 Secondly, Perresius, from a true proposition collects a false conclusion: Heresies (saith he) are founded upon the Scriptures: men still alleging Scripture for the proof of their opinions, whether true or false (this is true). Therefore (he concludes) the Scripture is not to be read by the laics; this is false; as was showed before verse 7. Chap. 4. We must not refuse to suck honey out of the sweet flowers, because the spider from thence extracts poison; we must not forbear the use of Scriptures, because wicked men abuse them, but read them, study them, and learn to understand them.  
How may we be enabled to understand the Quest 3 Scriptures, and to learn their true sense and meaning?  
Interpret them according to these few plain rules: to wit, Answ.  
First, hold fast the Analogy of faith, this is a Rule 1 great and principal rule: for that exposition of the word which doth overthrow any Article of our faith, is not sound, , or orthodox.  
Which is the Analogy of faith? are the principles Quest. 1 of Catechism? or the three Creeds, namely, the Apostles, Nicene, and Athanasius, or any of them?  
First, we must wade warily through this Answ. 1 ford, because otherwise we may fall into a gulf.  
Secondly, the grounds and princip●les of Answ. 2 Catechism are certain truths, and ●●e rudiments: because they are agreeable unto the holy Scriptures.  
Thirdly, but yet the grounds and principles Answ. 3 of Catechism are not fit foundations of our faith; because then the holy Scriptures should be judged by them: Cujus contrarium est verum, that is, the principles and grounds of Catechism are to be judged by the Scriptures, not the word by them.  
Fourthly, we say therefore, that there is no Answ. 4 undoubted analogy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of itself to be believed, but only the harmony of the sacred Scriptures in themselves.  
Fiftly, two things are here therefore to be observed, Answ. 5 viz. First the true expositor, of Scripture is Scripture only: for the understanding hereof take notice of four Interpreters, namely, I. The opinion of some one private man: this is not much to be regarded. II. The judgement of the Modern Church; this is venerable, but is to be assented unto no further than the Scripture will allow: for the Church was once an Artian; yea the East Churches, and Popish Church are in many things false and erroneous. III. There is the consent of Antiquity; this is much to be reverenced, but yet with some reservations and cautions; because, all things were not revealed at once. iv The exposition and consent of other places in Scripture.  
Secondly, we must not so ground any opinion Rule 2 upon one place of Scripture, that we overthrew another▪ for that is no true sense of Sripture, which doth make any sentence in Scripture false.  
Secondly, attend diligently to the scope of the Holy Ghost, that thou extend and stretch the place no further than was meant by him: In this rule many things are carefully to be attended unto; namely, First whether is the place Allegorical or literal? For I. to wring Allegories out of plain and clear truths, is both ridiculous, and impious: and instead of that sincere milk which is therein truly contained for our nourishment, is presented unto us the unwholesome blood of man's perverting brain. This is the fault of the Origenistes and Anabaptists. II. If the place be literal, then let the exposition thereof accord with the analogy of faith, and seek not for Allegories. III. To exact a literal exposition or interpretation of every place, is full of danger, yea more perilous than the former:  
For if the place be 

Literal, than he who expounds it Allegorically doth only lose the true sense, and overthrow the german and genuine meaning of the words; but not establish untruths. As for example, we read in Genesis, that when Abraham was old, and it ceased to be with Sarah after the manner of women, that unto them was borne Isaac: Origen expounds this thus; By Abraham is meant a Wiseman, and by Sarah, Virtue; to whom is borne Isacke, that is pleasure, when it ceased to be with her after the manner of women, that is, when all carnal affections and desires, were mortified in her: And hence he concludes, Vera voluptas ex virtute nascitur. The fruits of true joy spring from the root of virtue; which conclusion is true, although the true sense of the place be lost.  
Allegorical, than he who expounds it literally, doth not only pervert the true sense and meaning of the place, but doth also establish a falsehood and untruth; for thus a man might prove Christ to be bread, yea to be a stone, which none are so stony or blockish to believe.    
Secondly, observe whether is it a rule or an historical narration; we read of jephtah who offered his daughter; of the Midwives who lied unto Pharaoh, of the adultery, and subornation to drunkenness and murder in David; of Noah's drunkenness, and Lot's incest: Now if these historical narrations should be by some understood to be rules of directions, how diabolical would their lives and conversations become? And therefore we must not draw a rule A facto ad jus; from a deed done to the equity thereof, for by that rule all things were lawful.  
Thirdly, observe, if it be a Rule, then whether is it given as a Command and Precept, or as a counsel and advice? Paul would have all to live unmarried, 
t 1 Cor. 7.7.8.  but this he speaks by permission only (that is by way of counsel and advice) not by a positive command from God. Verse 6. For concerning Virginity, he had no commandment from the Lord; but only supposed it to be good for the present distress to remain unmarried. Verse 25 26.  
Fourthly, consider, if it be a precept and a command, then whether is it general or particular? That is, I. Whether was it given to one man only, or to all? Thus God commands Abraham to slay Isaac, and this precept is not to be extended further then to him. II. Whether doth the precept respect some one particular action, which is only once to be performed; or a work which is frequently to be practised? Thus the Israelites were commanded to spoil the Egyptians; which precept was neither to be stretched unto any other, nor unto them at another time: that is, by this command, no other persons were allowed to rob the Egyptians, neither were the Israelits warranted to do it at any other time. III. Whether were the Precepts given only unto some one particular people, or unto all nations? Thus the judicial Law was given unto the jews only, and not unto the Gentiles. iv Whether did the Command concern some certain time only, or was it to be extended also unto all times? Thus Circumcision, Sacrifices, and the Ceremonial law are not now to be urged, because they were to continue but unto the death of Christ. Thus we must carefully observe the scope of the Holy Spirit, and urge nothing beyond that.  
Thirdly in the reading and expounding of the Rule 3 Scripture take heed of all gross consequences; which are very frequent with the erroneous. I. some thus expound positiva, privatiuè, positive things privatively. Thou mayst hate thy enemy because thou must love thy brother. Mat. 5.43.  
Secondly, some expound Confutativa, confirmatiuè, those things which are spoken by way of Confutation, as though they were spoken by way of confirmation; as for example, Saint Paul saith, The doers of the Law shall be justified 
u Rom. 2.13. .  
From whence 

The Apostle concludes, that none shall be justified  
The Papists conclude that we may be justified   by the works of the law.  
Thirdly, some expound Scriptures so, as that there is no consequence at all; but a palpable non sequitur: Thus Hooker observes the Separatists and Brownists to do daily: And thus the Papists do hourly, I have prayed for thee Peter (saith Christ) therefore the Pope cannot err. Master (saith Peter) here are two swords: therefore the Pope hath both Ecclesiastical and Civil jurisdiction; both over King and People, and many the like. But we must take heed of these sophisms, and of this begging the question.  
Fourthly, be never obstinate in thy own opinion: Rule 4 but let the spirits of the Prophets be subject to the Prophets 
v 1 Cor. 14.32. . Great is the error here of the Papists, who will change nothing, retract nothing, lest they should seem formerly to have erred. Great are the blemishes hereof of the Lutherans with the Zwinglians, concerning the corporeal concomitancy; who rather than they will ●●cant or confess their error, will (which is too gross) confess the Ubiquity of Christ● humanity.  
Certainly, this obstinacy in opinion in general doth hinder the progress of faith, and of religion: and therefore all Christians should be careful to observe this rule, not to be too stiff in their own tenets, or obstinate in their own opinions.  
Rule 5 Fiftly, add to the reading a frequent meditation of the word thou readest; read, study, and contemplate the Scripture night and day: be not a stranger in Israel: he that frequenteth a path daily, will not lightly go wrong or err therein. David became wiser than his teachers, because he had respect unto the Testimonies of the Lord 
w Psal 119.99. . And therefore if any th●ng be difficult suspend thy judgement, read it over again, turn unto other places like unto it, and compare them together, and haply God will reveal it unto thee at the last 
x Phil. 3.15. .  
Rule 6 Sixtly, to reading and meditation adjoin prayer: this was the Prophet David's frequent practice: Show me thy ways, oh Lord: teach me thy paths: lead me in thy truth, and tea●h me; Psal. 25.4 5. Again, Teach me O Lord the way of thy statutes, yea give thou me understanding, and I shall keep thy law, Psal. 119.33.34. And again, Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant, and teach me thy statutes, verse 135. for my lips shall utter praise, when thou hast taught me thy precepts, verse 171. Thus pray fervently unto the Lord, to enlighten thy understanding, to anoint thy blind eyes with the true eyesalve of the blessed Spirit; and to lead thee in his truth: and then rest certainly assured, that faithful is he who hath promised, who will at length reveal himself and his truth, to him who doth his endeavour, to know the Lord, and the way, and truth whereby he may be brought unto him, by reading, hearing, meditating, and a willing subjecting of his opinion and judgement to the word of God.  
Sect. 3 §. 3. Of old time]  
The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures; Argum. or the word is to be expounded according to the mind and judgement of the Ancients. Against this Chamierus 
y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601.  urgeth this place thus: If the consent of the Fathers were a certain rule of interpreting the Scriptures, than it should never be reproved and blamed (this is manifest by itself) But the consent of the Ancients in the expounding and opening of Scripture, hath been reprehended and refused. Therefore their consent and agreement is not the true rule of interpretation. The Minor proposition is proved from this verse 21 31.33.38.43. where our Saviour doth plainly and directly oppose himself against the expositions of the Ancients. It hath been said of old thus, but I say thus unto you.  
Sect 4 §. 4. Thou shalt not commit adultery.]  
Quest. 1 Whether did the Law of Moses only restrain and forbid the outward act of sin?  

A sw.  The law did not only restrain the body but the mind also; not only the outward action, but also the inward affection.  
Against this, it is ob ected, Object. our Saviour faith here it was said unto you of old, Thou shalt not commit adultery; But I say, &c so that it appeareth the law only restrained the outward act, but Christ doth forbid more, even the inward affection and desire.  
First, our blessed Saviour speaketh according Answ. 1 to their opinion, because they thought they were only obliged and tied to the outward act, and therefore he doth deliver the law from their corrupt interpretations, n●t giving a new exposition, as appeareth plainly, verse 43. ye have heard that it hath been said, thou shalt love thy neighbour and hate thy enemy: but in all the old Testament there is no such precept given by God, or liberty for any to hate their enemy: our Saviour then meaneth not such say as were found in the law, but such expositions as they made among themselves.  
Secondly, the law of Moses did bind not only Answ. 2 the hand and external act, but also the inward will and desire, as appears thus.  
First, none are said to repent but of that which is evil: but they under the law were to repent, and to show themselves contrite, even for the internal acts of their mind: as appears, Psalm 4.4. Tremble and sinne not, examine your hearts upon your bed, etc. Therefore the law did restrain the inward will and desire.  
Secondly, it is directly forbidden. Thou shalt not hate thy brother in thy heart 
z Levit. 19.17. : which was an internal act; and many other such like sins of the heart are reproved by the Prophets, jerem. 14 4.  
Thirdly the Law doth not justify that which is naturally unjust but forbiddeth it. Therefore the extends law itself to the hidden man of the heart, not only tying men's hands. The assumption is proved thus; First, he that coveteth his Neighbour's wife, faileth in the end, coveting her only out of lust, not for procreation, which was the principal end of the institution and ordination of marriage. Secondly, Matrimony is grounded even upon the law of nature: if then to break and violate matrimony be against the law of nature; then to will, and purpose so to do, is against nature also: yea the will and purpose is rather sin then the act itself; for it may fall out that the external act is sometime without sin as when a man ignorantly lieth with another woman, taking her to be his wife, as jacob took Leah for Rachel: but the will and desire is never without sin, as saith Tostatus himself. s. exod. 20. praec. 7.  
Fourthly, our Saviour saith that this precept, Thou shalt not kill, is transgressed by the anger and hatred of the heart, verse 22. Therefore the law intendeth even by the external act to forbid the internal also.  
How doth Christ oppose himself to this precept, Quest. 2 Thou shalt not commit adultery?  
Not by denying it, Answ. but by adding something unto it; not by retracting it, or by adding a bridle unto lust and uncleanness; but by spurring them forward to a spiritual sense, which is to be extended beyond the literal: as if our Saviour would say; It was said of old. Thou shalt not commit adultery; and this is true, but this is not the whole truth, for there is mo●e than this here meant.  
What uncleanness is here meant? Quest. 3  
Uncleanness is twofold, either 

Internal in the heart,  
Externall, which is either 

Circumstantial, in gesture, and voice.  
Substantial, which is 

Indirect.  
Direct, viz. 

Against, or contrary to nature, namely Sodomy, either with 

Brute beasts, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Men, that is Males, called 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.      
According to nature & is committed either 

Uiolently, and is called a Rape.  
Uoluntarily and is either 

Complicata, because it is 

With a kinswoman & is called Incest,  
With a married woman and is called Adultery.    
Simple and that either 

With a strumpet, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
With a Virgin, called Stuprum.                
I will not here speak at all, either I of the Internal uncleanness; or TWO of the Circumstantial; or III. of the Indirect, because I will understand the place as the Pharisees understood it, namely only of actual uncleanness: and for the horror & odiousness of the name, I will omit Sodomy.  
Thou shalt not commit adultery.]  
Quest. 4 Why must Christians hate, avoid and shun fornication and adultery?  
Answ. Because God hath forbidden it. Read Exod. 20.14. Deut. 23.17. Prov. 5.8. Heb. 13.4.  
Obie. 1 It may be objected, simple fornication is no such great matter; Adultery indeed is a great sin, but fornication is but a swall evil: yea this the heathens could see by the light of nature. Answ. 1 First, certainly, fornication is a most grievous sin in itself, although not so great Answ. 2 as adultery, if therewith compared. Secondly, true it is, fornication by no positive law of God was punished with temporal death; but what was that, seeing by the word of God it shall be punished with eternal. Be not deceived (saith the Apostle) for neither fornicators nor adulterers shall ever enter into the kingdom of heaven.  
Answ. 3 Thirdly, although simple fornication with an harlot (whereof the former answer speaks) were not by any positive law adjudged to be punished with temporal death; yet there was a simple fornication which was: If a damosel play the whore in her Father's house; they shall bring her out to the door of her father's dwelling, and the men of her city shall stone her with stones that she die, because she hath wrought folly in Israel 
a Deut. 22.21. .  
Answ. 4 Fourthly, although by no positive law God commandeth Moses to punish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fornication with a strumpet with death; yet the Lord himself doth; cutting off four and twenty thousand in one plague for this simple fornication. Numb. 25.1. and 1 Cor. 10.8. And therefore we should not think that a light thing, which the Lord (who is just in all his judgements) punisheth so severely.  
Obie. 2 Harding objects here, that it is no great matter to permit stews or brothel houses, or to go unto them; for they had better do that then deflower virgins: yea their country of Italy being hot, there is a certain necessity of suffering them.  
First, certainly it is most false that the permitting Answ. 1 of those public places of uncleanness doth prevent greater mischiefs; for experience teacheth, that it makes men more prone unto fornication; it makes sin seem the less: it takes away the sense of sin, it hardens the conscience, it is an allurement unto matrons and wives: yea if we may give credit to the report of travellers, married wives are no where more unchaste, and more easily drawn unto adultery, than there where those ungodly houses are tolerated, or not suppressed.  
Secondly, if Hardings' argument were true, Answ. 2 that their country is hot, and that it prevents Stuprum, the defiling of maids; yet it would not hence follow that they were to be suffered there, or in any other country; For we must not do evil, that good may come of it 
b Rom. 3 8. . No necessity of health or life can or ought persuade hereunto: Ludovicus the King of France undertaking a long pilgrimage, and his Queen not being with him, his health begun to impair; which his Physicians observing, and knowing the reason of it, persuaded him in the absence of the Queen, to take unto him another woman, because his health and safety required it▪ which he did utterly refuse, protesting he had rather die, then have his life preserved by such an ungodly means: But we see our Harding would never have stuck at this. I will relate here one remarkable example. The inhabitants of the city Basil in Germany, embracing the Gospel of Christ, for the space of four years expelled the harlots out of the city, and pulled down all their Stews: afterwards some persuade to erect and new build them up again, for the redressing and allaying of those private adulteries, fornications, and uncleannesses which were observed to abound more then formerly: Oecolam padius resists a longtime, but in vain; for they build and re-edify one fair public house for that lewd and wicked purpose: The house being finished, and the air very clear, a cloud not to be seen, thunder from heaven falls upon a tower adjoining to the new brothel house, fires certain barrels of Gunpowder, which were kept therein, ruins and razeth the Castle from the very foundation, and lays flat with the ground also the new stews: which strange and remarkable accident the Magistrates observing, and being struck with a great fear and amazement, embraced the Apostles counsel: That it was not good to do evil, that good might come of it. 
c Theatr. hum. vitae. vol 7. lib. 3. fol. 1270.   
Quest. 5 What are the effects and fruits of fornication and adultery?  
Answ. The effects are either to be considered of in regard of the person thus offending (whereof in the next question) or in regard of others; where we must observe, that besides the Lord, who is offended by the transgression of his Law, the adulterer and unclean person offends many others, namely:  
First, he sins against and offends his own wife, he not having power over his own body, but his wife, 
d 1 Cor, 7.4.  yea if a man may not abstain from the natural use of the wife, except it be I. for a time only. And II. with a mutual consent of both parties: And III. for fasting and prayer, that they might give themselves thereunto: 
e Vers. 5.  Then much less hath a man power over himself to use his body unto adultery. And therefore the adulterer is a thief unto his wife; and the adulteress a thief unto her husband; giving that unto another, which is not theirs to give.  
Secondly, the adulterer sins against his neighbour, whose wife he defiles: and that three manner of ways. First, he injures him in the highest degree, this being a wrong which cannot be borne: jealousy is the rage of a man; therefore he will not spare in the day of vengeance 
f Pro. 6.34. . Secondly, he wrongs him in his fame, reputation and credit. Thirdly, he doth injure him in his children, making them to be supposed by others to be bastards: It is observed, that the cuckoo never sits upon her own eggs, but destroys the eggs of another bird, and then lays eggs of her own in the nest, which the other supposing to be her own, sits upon them, hatcheth them, and seeds them as her own: And hence it is that men whose wives violate their conjugal love, oath, and bond; carry that reproachful name, because they educate, nourish, feed, give portions, yea, leave their inheritances often to other men's children, supposing them to be their own. And thus as the adulterer is a thief to his wife, so he is also to his neighbour, robbing him of his inheritance.  
Thirdly, the adulterer sins against his neighbour's wife whom he allures; thus tempting her unto condemnation; and hereby proving himself to be the worst enemy she hath: unto his brother and his children he is a thief, but unto his brother's wife he is a plain devil, a direct Tempter: the great Dragon draws stars from Heaven; and the adulterer draws souls to Hell. This is worse than Rape, Homicide, Theft, to steal and murder a poor soul; they do rejoice and have cause to be glad, who gain souls, 
g H●b. 13.17.  but they that destroy them have cause to mourn, because they will b● required at their hands. Yea, in other sins true and unfeigned repentance doth cure the whole sin, 
jam. 5.20.  and heals the whole wound; but not in this: For the woman being partaker of the sin, it is not wholly healed or salvede, xcept both the parties repent.  
Fourthly, the unclean person sins against the children he begets, making them bastards; from whence, First follows infamy, ignominy, and reproach, yea such a disgrace, that the name of Bastard will bear an action in our law, where many other opprobrious names will not. Secondly, from hence follows a cutses upon the children unlawfully begotten: Bastard slips shall take no deep root 
h Wisd. 4.3.  but shall quickly be rooted out. (Wisdom. 3.16) Hence the seed of the unclean bed were to be rejected and cast out (Ezra. 10.44. compared with 1. Esdras. 9.36.) And the children of Jsrael (that is, which were lawfully begotten) must be separated from strange children, that is, the fruit of fornication: 
i Nehem. 9.2.  yea this is founded upon the direct law of God; who hath said: A Bastard shall not enter into the congregation of the Lord, even to his tenth generation. 
k Deut. 23 2.  And therefore, I. We may hence see the greatness of the sin, that brings a punishment upon the innocent party; as we see in David's child. 
l 2 Sam. 12.14.  II. We may see the cruelty of adulterers and fornicators, who sow their seed, that they may bring up fruit, and set plants, for the devil; who labour that their issue may be briers and thorns, and so fit fuel for the fire of God's wrath. And therefore all lustful and lascivious persons should here remember, how many ill sounding, and unpleasing peals, will daily be rung in their ears in Hell, by the devil, by their own consciences, by the souls of the parties whom they have defiled, by the children which unlawfully they have begotten, and whom they have addicted unto death and destruction, as much as in them lieth.  
Fifthly, the unclean person sinneth against the Church and Commonwealth wherein he lives; because he corrupts it by his example: as did Zimri, Numb. 25.6. And thus we see, how woeful the effects of adultery and fornication are, both in regard of God, the wife of the party offending, the neighbour, whose wife is abused, the neighbour's wife who is defiled, the children that are begotten in a polluted bed, and the Church and Commonwealth, wherein the offender lives.  
What punishments are due unto the violaters Quest. 6 of this precept: Thou shalt not commit adultery?  
The punishments are either 

Humane.  
Divine.  
which are either 

Corporall.  
which are either 

Ordinary. Answ.  
Extraordinary.    
Spiritual.      
First, there are Humane punishments, which are inflicted by the laws of the Gentiles, or by the Civil law, or by the Canon law. First by the laws of the Gentiles a threefold punishment was inflicted upon such offenders. I. Some of them punished it with death: thus did the Arabians, (Eusebius) and the Parthians 
m Alex. ab. Alex. 4.1. , and the ancient Saxons, who hanged both parties 
n Carion. and Nau. clerus. . Plato, leg. 3. ordained also death for such transgressors: Charles of Burgundy caused an Earl, first to marry a country wench whom he had forced, and then made him to be beheaded 
o Spandenberg. . Sesostris, King of the Egyptians, caused many unclean & adulterous women to be taken and shut up in a little village, & then burned the village and them togetherp. 
q Diodor. Sic. 1.  II. Some of them inflicted corporal punishment, but not death: Thus Zalenchus ordained, that he who was taken with a married woman should lose both his eyes, and after in part inflicted the same law upon his own son taken tardy in that sin 
q Valer. . The Egyptians in this case appointed, that the man should have a thousand stripes, and the woman her nose cut off, that wanting the chief grace and ornament of her face, she might inflame and allure no more 
r Dioder. Sic. 1.6. . The Germans were accustomed to shave the man's head, to strip him out of his garments, and then to scourge him through the streets 
s Alex. ab Al. 4.1. . Mahomet himself commanded, that an adulterer should receive an hundred lashes in a great assembly, forbidding any man so much as to pity him. III. Some of the Gentiles punished this sin with infamy and shame. The Cumani, set such as were either taken in the act of uncleanness, or were convicted of it, upon a stone in the marketplace, and after they had sitten there a while to be a spectacle unto all, they were set upon an Ass, and carried up and down the market place, and some chief streets that they might be a laughing stock unto all; and then afterwards were set upon the stone again, and held as infamous varlets all their lives after; whereupon it was called lapis detestabilis 
t Erasm. chil. , the abominable stone. The Ostrogothes, caused the man to be drawn about the market by the privy parts, and then banished him 
u Olatis. Magn. 14.16. . If any desire to know the customs of divers other nations in this particular, let him read Rhodingin. 27.4. and Alexander ab Ales. 4.1. and St●baus. Thus we see how adultery and fornication was punished by the Gentiles, either with death, or some other corporal punishment, or disgrace.  
Secondly, the Civil law punisheth this crime thus. The julian law punished it with death. Aurelian hanged those that were herein guilty 
v Rhoding. 10.6. . P. Attilius slew his own Daughter, because she had suffered herself to be defiled 
w Valer. max. 6.1. . Augustus' banished for this his daughter julia. Tacit. & Dion.  
Thirdly Canon Law punished it thus: first with seven year's Penance, Concil. Ancyranum. l. Can. 20. and Concil. Wormaciense. Can. 9 Secondly, others Concil. Elibertinum. can. 64. & 69. punished it thus, I. if the woman committed adultery but once, she was to do penance five years. II. If she continued long in adultery, but left it at length; she was enjoined ten year's penance. III. If she continued in her sin, she was never to be admitted to the communion, nor enjoined any penance.  
Secondly, there are besides these Humane Punishments, others which are called Divine; and these are either Corporall or Spiritual; and the Corporal are either Ordinary, or Extraordinary. The Ordinary punishments are those which are enjoined by the law of God: as for example, I. Adultery was punished by the death of both parties, Levit. 20.10. II. Uncleanness committed with one that was espoused or contracted unto a husband, but not as yet known by him, was punished with the death of both parties also. Deut. 22.24. III. He that lay with a woman in her months must die and she also. Levit. 20.18. iv He that defiled the daughter of a Priest must die. V The damosel that works folly in her father's house, and is afterwards married unto another must die, Deuter. 22.21. Thus we see how the law of God punished this sin with death.  
Thirdly, there are Extraordinary punishments, here observe I. God approves sometimes of severe punishment which is inflicted by others upon this sin: thus he approves of Phineas Act who slew that couple, Zimry and Cozbi. Numb. 25.10. By which it appears how odious and detestable this sin of uncleanness is unto God. II. Sometimes God shows and reveals his severe anger against this sin by inflicting many several punishments upon the transgressors thereby: and that either in regard of the estate or of the credit, or of the body.  
First, God punisheth unclean persons in their estates; for it rooteth out all the increase of our substance 
x job 31.12. , it brings a man to a crust of bread, Prov. 6.26. and 23.27. because he that keepeth company with harlots spendeth his substance, Pro. 29.3. Strumpets for the most part are costly, and therefore quickly consume and waste those, who maintain them: And again God by a just vengeance doth not bless any thing that such a person takes in hand: And therefore those who desire to be blessed in their estates, let them take heed of Adultery and fornication.  
Secondly, the Lord punisheth such in their good name, credit, and reputation; whence the Apostle entreats both the Corinthians and the Ephesians, not to be companions of fornicators 
y 1 Cor. 5.9. and Ephes. 5.7. , because that would be a blemish to their reputations: this evidently appears thus. I none can endure to be called Adulterers, or Adulteresses, whatsoever they are; showing thereby that it is a disgrace to be such. II. Whatsoever men are, yet they would not be known to be such; thus they that are wicked in this kind, do yet desire that their sin might be concealed from others, because it were a shame for them to be known to be such. III. Those are chaste will not associate themselves with such, yea though they be but suspected to be such. iv Except it be those who are obdurate in wickedness, all men are ashamed publicly to frequent the familiarity & society of harlots: all which shows that it is a blemish & stain to reputation of any to be tainted with uncleanness: and therefore those who are chary of their credit, and desire fame amongst men, let them take heed of fornication and adultery.  
Thirdly, God punisheth the breakers of this seventh Commandment in their bodies: as for example.  
First, Fornication and Adultery spiritually pollutes and defileth the body 
z 1 Cor. 6.16. 1 Thes. 4.4. . Secondly, it subjects the body often to many impure and loathsome diseases, which consume the flesh 
a Prov. 5.11. .  
Thirdly, hence it brings a man more quickly to his end. Wherein we may see the remarkable Justice of God. I. Those who would have their lives unlawfully pleasant and sweet, shall be cut off the sooner. II. Those who give themselves to these secret sins shall be unmasked and disclosed by some loathsome sickness or disease. III. They who lead lewd and filthy lives, shall be branded with filthy marks, and the French or Neapolitan disease, which makes them odious (almost) unto all men: IU. It brings a man often in danger of death and destruction: He that goeth after the strange woman goeth as an ox to the slaughter 
b Prov. 7.22. , she being as a deep ditch, and a narrow pit 
c Prov 23 27. . We see how the lust of Hamor brought the city to destruction, Gen. 34. and the prostituting of the Levites wife cost the Benjamites full dear, judg. 20. And therefore if a man neither regard God nor the devil; heaven nor hell, yet he should regard his own life, calling to mind how many have perished through Adultery and fornication: sometimes by those whom they have violently abused, as often in war: sometimes by the parents of those who secretly have been seduced: sometimes by their corrivals: sometimes by the husband, whose wife hath been defiled: infinite are the examples that might be showed in all these, but I forbear it. V God sometimes punisheth this sin himself; thus he plagued the Israelites for their fornication, so that four and twenty thousand of them perished at once. 1 Cor. 10.8.  
Fourthly, God punisheth adultery and fornication with spiritual evils: and that four manner of ways.  
First, Permittendo, by not restraining them from evil; but giving them over to a reprobate sense to work all manner of uncleanness 
c Rom. 1.24.26.29. . This is a grievous punishment, because men being le●t unto themselves, do run headlong to evil: committing sin even with greediness, yea justifying their wicked do, and boasting of their sins.  
Secondly, Dementando, by suffering them to be besotted, and bewitched with their sins: this follows from the former: for whoredom takes away the heart 
d Ose 4.11. , and therefore he who goes after the strange woman is called a fool 
e Prov. 7. and 9.16. ; we say love is blind, because lust puts out the eye of reason. Augustine propounds this Quere, why in uncleanness men not fearing the punishment thereof, do yet notwithstanding desire to be more secret in the committing of that sin, then in others, and are more ashamed to be taken in that sin then in others? And he answers, Quia appetitus regit, ratio erubescit se captivam fateri. Because the carnal appetite doth rule and bear sway, and reason is ashamed to confess that she is captivated and overcome by affection. Experience teacheth us, that there are many, who are prudent, wise, and of understanding enough in other things; and here mere fools and sots; neither respecting their estates, good name, or lawful issue. This is a grievous punishment, for a man to be so besotted that although he seethe his danger, yet he cannot avoid it, but runneth headlong thereinto.  
Thirdly, Captivando, by suffering the lascivious person to be taken captive of his lust; this follows from the former; for when we are besotted upon beauty, we willingly yield ourselves thereunto, and so come to that height, that we cannot cease to sin, 2 Pet. 2.14. Custom of evil taking away the sense thereof. And this evil given way unto doth more and more envassai●e us, getting daily more strength in us, and power over us, while in the mean time we grow weaker and weaker.  
Fourthly, Damnando, by punishing these sins with eternal death and condemnation. Read 1 Cor. 6.9. Ephes. 5.5. and Heb. 13.4 and Apoc. 21.8. and 22.15. and job 31.12. and Prov 6.29. and 7.27. and 5.5. and 9.18. And thus we see how the Lord punisheth th●s sin of uncleanness spiritually. I. He ●eaves us unto our se●ves. II. We being thus left are presently besotted with the face of beauty, and pleasures of sin. III. Being thus bewitched with the love of harlots, we are easily seduced by them, and captivated IV. Being thus linked, wrapped, and buried in the grave of lust, and chains of uncleanness, that we will not cease to sin, the justice of God requires that we should be eternally punished.  
What are the remedies against these sins? Quest. 7  
The remedies are either 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Medicative. Answ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preservativa.    
First, there are remedia Medicative; Physical, or Medicinable remedies: namely, to leave and forsake all manner of uncleanness; th●s is the only healing plaster, and curing potion; this if thou canst do, Captivum te redimis, thou hast freed thyself from the fetters of sin, and bondage of Satan.  
How may we be enabled to do this? by Quest. 8 which way may we best leave lust and uncleanness?  
Use carefully, diligently, Answ. and constantly these ensuing means; namely.  
First, listen more to reason, less to affection: strengthen and bacl thy reason with religion, and the Commandment of the Lord: when thou art tempted unto lasciviousness, say thus unto thyself, shall I prefer a foolish desire and corrupt appetite of nature before reason, and religion? If I do thus, I shall show myself to be but weak, not able to moderate, rule, govern, and subdue my own affections; yea herein show myself more like a beast then a man, for they are led only by their sensitive appetites: Thus consider with thyself, what a shame it will be for thee, to let thy lust overbeare both religion and reason.  
Secondly, learn to hate fornication and Adultery: so long as thou lovest them, thou wilt be ready to turn with the dog to his vomit; and they are never truly hated so long as they are followed.  
Thirdly, do this by and by, while the iron is hot, give no sleep unto thy eyes, nor slumber unto thy eyelids, until thou have sued a divorce from thy sins: lust gets strength, the longer it remains, and therefore labour to subdue it at first.  
Fourthly, ordain and appoint unto thyself certain Law days; wherein thou mayest examine thy conscience, visit thyself, thy heart, thy body; and see how they accord with the law of God. For sin cannot take deep root in our heart, so long as we are thus careful daily to prevent it  
Secondly, there are Remedia Praeservativa, means to preserve us from uncleanness; and these are first in order of nature: that which is usually distinguished by the Physicians in their Preservatives, need not here be distinguished by us: they say there is a double preservation, the first is of those who are sound, strong, and healthy, that they may be preserved in that healthful and good constitution: the second is of those who are inclining and dropping into some sickness and malady, if it be not prevented by some medicinable helps. We (I say) forbear this distinction, because I suppose that all are in some sort inclining, or inclinable unto this evil, there being a concupiscible faculty in all. Now concupiscence is a fire, and therefore the only preservative remedy here will be to quench, stint, and put out this fire. Here then observe  
The fire of Concupiscence is extinguished, three manner of ways, namely either 

First, by throwing on water, to wit, either 

Meditation, namely 

First of the brevity of the pleasure; which is short and momentary:  
Secondly, of the place, where thou commits folly: to wit, in the sight of an infinite pure God; remember here, an adulterous thought condemns, because God seethe it; how darest thou then act uncleanness in God's presence.  
Thirdly, of the evils which proceed from hence, to wit either 

Of the Effects, both A● 

Extrà, in regard of others; remember how thou hurtest. I. The Church of Christ. II. Thy own wife. III. Thy neighbour. iv Thy children. V Thy neighbour's wife.  
Intrà: in regard of thyself; consider how lamentably thou injurest and harm:  
est, thyself, both in thy 

Estate. Credit.  
Body, and that both 

Spiritually, by contamminating it.  
Temporally, and that either 

Violently, by exposing thyself unto some violent death.  
Naturally causing 

Either some sickness. Or  
Some untimely death. Or  
Some odious contagion.        
Spirit because 

First, thou dost besot thy spirit.  
Secondly, thou dost captivate, & enthrall thy spirit.        
Of the punishments, either 

Humane; which are inflicted either. I. by the laws of the Gentiles; or II. by the Civil law: or III. by the Canon law.  
Divine which are either 

Corporall, which are either 

Ordinary: appointed in the law of God.  
Extraordinary which are either 

Inflicted or  
Approved   by God.    
Spiritual, which either concern 

The Mind, by leaving and forsaking it.  
The Soul, by damning it.            
Or Devotion; namely prayers and tears: certainly, this water is very effectual for the quali●ing or this fire: for the conscience being truly elevated by prayer unto God, cannot close with such base lusts; Fornication and Adultery is frequent, because prayers and strong cries are very rare.  
Or an holy conversation; to wit 1. the society of those who are good, godly, and zealous: make choice o● those for thy companions who are sober, grave, and austere; not those who are jocund and light. This is a hard saying to flesh and blood, but unto him whose blood is inflamed through the lusts of the flesh, it is better to go into the house of mourning then or mirth, Eccles. 5.2. Confess and make known thy temptations to some pious and faithful friend, or rather some pious, prudent, and grave Minister; Then this benefit and commodity would he reaped from it: 1. He would gain holy, wholesome and sound counsel, for his direction. 2. The participation of the prayers of him to whom he makes his grief known, for his supportation. Yea 3. this will increase in him a greater hatred of sin, a greater shame to sin, and a greater desire to repent of all sins committed.    
Secondly by abating the fuel, namely both 

The nourisher of the flame in the concupiscence: to wit, idleness, which begets impure cogitations. Otia si tollas: and therefore we should take in hand some honest calling, and employment, which might preserve us from all evil occasions,  
The nourishers of the heat in the flesh; which are 

First, Gluttony, which is to be tamed by frequent fasting, which is an excellent remedy against it. Concupiscence is a Devil which is not cast out but by fasting and prayer: and therefore it may justly be suspected, that fornication and adultery is more frequent, because fasting is so rare: As in the Church of Rome, ever since their fasting from all meats, was turned into a fasting with junkets, wine, and dainties; the fire of lust hath extremely raged amongst them.  
Secondly, Drunkenness; wine is the tinder of lust, which presently inflames and sets it on fire 
e Hose. 4.11.18 and Esa. 5.11. , as we see an example in Lot, who being overtaken with wine, was overcome with incest 
f Gen. 19.33. . And therefore the wise man gives the intemperate man this counsel, look not thou upon the wine; for than thine eyes shall behold strange women 
g Pro. 23.33. .      
Thirdly separate thyself from the fire by avoiding carefully, 

First, the society of women: whereof there are three sorts, 

First, Harlots, and suspected women; from these thou must altogether estrange thyself; for they are crafty to allure.  
Secondly, chaste Matrons; these are to be highly esteemed, and valued; but their companies are to be frequented warily and circumspectly; Non saepe visitandae (Higher) neither are they too often to be visited.  
Thirdly, weak vessels, or young women, whose beauties may inflame thee; The society of these also thou must eschew.    
Secondly, all allurements, of sight, hearing, meditation, and the like; of which afterwards.      
Quest. 9 Some here may say, lewd, lascivious, and wanton persons, find a great deal of joy and delight in wallowing in these filthy puddles of pollution. But what joy have those who are chaste, and pure, here in this life; what consolations have they whereby they may be supported in the way of virtue, and chastity? They have many causes of rejoicing even in this life: Namely, Answ. First, they shall be clothed in white raiments in the kingdom of God (Revel. 3.4.) For this white garment is, I. Sometimes a type of Martyrdom. (Revel. 7.11.13.) And II. Sometimes a type of chastity. (Revel. 14.4.) Secondly those who are pure shall be presented unto Christ. 
h 2 Cor. 11.2  Thirdly, they are the members of Christ. 
i 1 Cor. 6.15.  Fourthly, they are the vessels of the Holy Ghost, and the Temple of God. Esa. 52.11. and 1. Corinth. 6.19. Fifthly, they shall be like unto the Angels in the kingdom of God. 
k Mat. 22.30.  Sixthly, they shall be like unto God himself, who is purity itself: Thus happy and blessed is he that is chaste, pure and unspotted; but with the adulterer and unclean person, it shall not be thus.   
VERS. 28. But I say unto you, that whosoever looketh on a woman to lust after her, Verse. 28 hath committed adultery with her already in his heart. 
§. 1. Whosoever looketh on a woman.]  
Is it a sin to look upon a woman?  
Sect. 1 Simply to behold a woman is not a sin, but Quest. 1 curiously and with a sinful eye to look after a Answ. woman, and lust after her, that is a sin: as appears by this verse. The Apostle saith, look not at things which are seen, but at things which are not seen. 
l 2 Cor. 4.18.  Where we may observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is so to look as the Archer looketh to the mark; he that beholdeth a woman thus, hath an adulterous eye; yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is not only to look with the eye, but with the heart, signifying more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this only signifies the beholding of an object simply, which way a man may behold a woman without sin; but that signifies the intention of the mind, which goes along with the eye; and thus to behold a woman, with the sight of the eye, and the lust of the heart, as evil is here forbidden. If the sight of the eye be thus dangerous, and ready to conveye lust unto the Quest. 2 heart; is it not then good to pluck out, or put out our eyes?  
First, some of the Heathen knowing how unruly the eye was, have pulled out their eyes, Answ. 1 thinking them most happy who were so blind: of which mind was Seneca when he said, Nun intèlligis partem foelicitatis nostroe esse coecitatem: It adds no small deal unto our happiness that we are blind,  
Secondly, these were mistaken, for Christ requireth not this of us, to pluck out our bodily Answ. 2 seeing eyes; but to pull out our sinful eye (in the next verse) that is, to take lust from our eye, which is a Member of our sinful body, and then the eye of itself is a good member of the body.  
§. 2. He that looketh upon a woman, to lust after, hath committed adultery with her already Sect. 2 in his heart.]  
Quest. It is questioned here by many: Whether the unclean desires of the heart be a breach of this Commandment, thou shalt not commit adultery; or of the last: Thou shalt not covet?  
Answ. 1 First, some of the Fathers have thought, that the uncleanness of the heart doth not belong unto this seaventh Precept: God doth not by this Commandment cut off the sinful thoughts; but the sinful act; said Gregor. in Ezech. hom 13. Yea, Augustine also is of this opinion: That in this seaventh Commandment the work of uncleanness only is noted; but in the tenth, the very concupiscence. 
m Aug. in. qu 71. in Exod.   
Answ. 2 Secondly, the inward sanctimony and purity of the mind is here commanded, and the contrary forbidden, as appears by these particulars. First, by the definition of purity and chastity, which is to be holy both in body and spirit; thus Saint Paul describeth a true Virgin. 
n 1 Cor. 7 34.  And thus he exhorts us to be. 
o 1 Thes. 5. ●3.  Secondly, both the souls and bodies of th● faithful are the Temples of the Holy Ghost, and therefore aught to be kept holy. 
p 1 Cor. 3 16.  Thirdly, Chrysostome urgeth these four reasons; I. From the interpretation of our blessed Saviour, who showeth that this Commandment is broken in the very inward lust and concupiscence, in this verse. II. From the analogy and correspondency, which it hath with other Commandments: To be angry with our brother without a cause, is a breach of the precedent Commandment: Thou shalt not kill; So to desire a strange woman, though the act of concupiscence follow not, is against this Precept. III. In respect of God, who doth not so much look to the work of man as to his heart. iv Because concupiscence is the cause of adultery: all adultery proceeding from concupiscence. 
q Mark. 7.21.  Chrysostom. hom. 12. in Mat. And therefore seeing the effect, that is, adultery, and outward uncleanness is forbidden in this Precept, it followeth also that the very cause thereof, which is concupiscence, should be restrained.  
Sect. 3 §. III. Whosoever shall look upon a woman, etc. hath committed adultery with her.]  
Quest. 1 Why doth our Saviour here ascribe Adultery to the eye, and a wanton look?  
Answ. 1 First▪ because the sense provokes unto act: as the Apostle saith, he plants, and Apollo waters unto good. (1 Cor. 3.6.) So we may say the eye plants, and the tongue and speech waters, unto impurity and uncleanness.  
Secondly, because the eye is the most quick Answ. 2 sense, ut vidi ut perij; sometimes a glade of the eye brings a glance to the heart, which sets on fire the whole course of nature. Observe here that a man hath two eyes, to wit: I. Oculus informans, the right eye whereby sometimes he casually beholds a woman; this is not simply condemned, as was showed before. §. 1. II. There is Oculus depascens, the left eye, which delights in the beholding of beauty, and is never glutted therewith; this is faulty and here forbidden, as was showed before. Indeed the first sight is sometimes a bait, and proves at last mortal; as we see in Evah, whose sight of the Apple cost the world dear, 
r Gen. 3.6  afterwards the sight of women caused those sins, that at length brought the Dleuge: 
s Gen. 6.2  The sight of Dina● cost the Shechemites their lives. 
t Gen. 34.2  And the sight of Joseph unto his Mistress brought her to forget all womanhood. 
u Gen 39.7  And David's eye first casually beholding Bathsheba, occasioned adultery, subornation to drunkenness and murder.  
Thirdly, because the beholding of beauty Answ. 3 is evil, and doth pollute in itself, if it be with delight and desire after it: And hence in the law, the brother and sister were to be cut off, if they saw, and did contemplate (that is, willingly and with delight) one another's nakedness. 
v Levit. 20.17.  And therefore with job we should make a covenant with our eyes, and not give way to alascivio●s look.  
What looks must we principally avoid? Quest. 2  
There is a threefold aspect of women, Answ. namely, First there is, Visus solicitans; a sight which persuadeth and counselleth unto evil; and this is wicked: Solomon saith; He winketh with his eyes, 
w Pro. 6.13.  that is, he labours by wanton looks, winks, smiles, and the like to seduce and allure. These as absolutely wicked, are to be avoided. Secondly, there is Visus ruminans, a pleasing and delightful look; this Solomon forbids: Let not thine eyes behold strange women. 
x Pro. 23.33  And his father David telleth us, it is a vanity, and therefore we should turn our face from it. 
y Psal. 119.37.  This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden. Noli aspicere quod non licet concupiscere: Do not look earnestly upon that which it is not lawful for thee at all to covet. (Bern.) Oculus impudicus impudici cordis nuntius (Augustin.) Such looks are often the forerunners of unchaste actions, and do presage an unchaste heart.  
Thirdly, there is Visus casualis, an accidental or casual aspect; this is not evil in itself, yet even in this we must be wary, and watchful, and not let our heart go along with our eye.  
§. 4. To lust after her in his heart, hath committed Sect. 4 adultery:]  
Is the concupiscence of the heart sin? Quest. 1  
First, the Papists say the second Concupiscence Answ. 1 is sin, but not the first: see before, Math. 4.1. §. 3. Object. 1.2.  
Secondly, the Father saith; Answ. 2 Non quicunque concupiscit, sed qui aspicit ad concupiscentiam. (August.) It is not every one who lusteth or desireth his neighbour's wife, that commits adultery, but he that therefore looks upon her, that he may lust after her: And here Augustine makes three degrees, namely, I. Suggestion. II. Delectation. III. Consent: resembling these three to the Serpent, Evah and Adam; or 1. to the motion of the flesh; 2. to the delight of the mind; 3. to the consent of reason, and here it is perfect; as Saint james saith: Concupiscence brings forth sin. 
z jam. 1.15.  Suggestion is the temptation of the Serpent, ye shall not die, but be like God. 
a Gen. 3.45.  This was not sin unto Eve. Delectation resembles Evahs' listening unto the Serpent, and believing him, she saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise: 
b Gen. 3.6.  neither was this sin unto her. Consent resembles Adam and Eves eating of the Apple, which was a sin unto them: And thus the Father seems to mean. That, I. the motion of the flesh unto sin, is not sin. II. That the delight of the mind, is not sin neither. But only the III. the Consent of reason. And Saint Hierome differs not much from him (upon this verse) saying, that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passio & propassio, the first being a sin, the second not.  
Answ. 3 Thirdly, it is most certain that it is a sin, as may thus be evidenced:  
First, the Scripture forbids it in the Moral law: Thou shalt not covet. Exod. 20.17. which Prohibition makes Paul know that it is a sin, which otherwise he had not understood. (Rom. 7.7.) I had not known lust, (that is, to have been sin,) except the law had said: Thou shalt not covet.  
Secondly, Saint james speaks of sin accomplished, that is, of external and actual sin.  
Thirdly, the Fathers above mentioned, imply as much: For (with Hierome) Passio is a sin, and Propassio hath the guilt and stain of sin in it, although it be not simply esteemed a sin in itself: Now this Propassio he calls Titillationem carnis, cum delectatione mentis; The motion of the flesh accompanied with the delight of the mind: Now is not this sin? Again, Saint Augustine hath three degrees of sin; but we must here observe as he himself doth there: 
c de serm. Dom. s.  That every suggestion doth not arise from Satan, but sometimes from the memory, sometimes from the senses: Now, as it comes from Satan it is not ours, and so is not sin; but as it springs either from our memory, or senses, so it is ours, and proceeds from the Original corruption of our nature, and is sin unto us. Yea, Augustine himself condemns all Concupiscence, Quis dubitat omnem malam concupiscentiam rectè, vocari fornicationem? Who makes question but all evil Concupiscence may justly be called Fornication? And another 
d Hylar. s.  most plainly, In evangelicis motus oculi adaequatur adulterio, & illecebrosa affectio visus transcurrentis cum opere fornicationis punitur. In the Gospel the lascivious motion of the eye is resembled and equalled with adultery: And the enticing affection of a glancing look equally punished with actual fornication.  
Fourthly, it appears that Concupiscence is sin by this reason, because sin is not in the eye, but in the heart, or the motion, or mover unto sin: Yea more plainly; because our Saviour doth not here say, he hath committed adultery with a woman in his heart, who looks upon a woman, that he may commit adultery, but that looks and lusts after her: Teaching this unto us, Obser. that the concupiscence of the heart, makes us guilty of the violation of the law, and eternal death.  
Why is the lust of the heart sin before God? and how doth it more evidently appear to be such? Quest. 2  
First, because God requires the heart (Prov. Answ. 1 23.26.) and commands that the heart be circumcised (Deut. 10.16. and 30.6.) yea he requires the heart as his own right, because he hath bought it, 1 Cor. 6.20. and therefore he will be glorified therewith, 1 Cor. 7.34.  
Secondly, the lust of the heart is sin, although Answ. 2 it be resisted: for the concupiscence of the flesh is condemned and reproved, where the spirit strives against it 
e Gal. 5.16. ; yea we hence argue against the Papists: It is praiseworthy strongly to resist concupiscence and the first motions unto sin; therefore that is evil which thus we resist.  
Thirdly, original concupiscence is sin in Answ. 3 the unregenerate (as the Papists themselves confess) therefore in the regenerate it hath the same nature, although it shall not be imputed unto them as it shall unto the former.  
Fourthly, this appears by the example of Answ. 4 Paul, who cries out, Oh wretched man, who shall deliver me from this body of death, and this law of my members, Rom. 7.24. and yet he solemnly protests, that he would not sin, nor give way unto these corruptions, vers. 16.19. yea it appears he would not, because when he is assaulted he prays many times against it, 2 Cor. 12.7. And therefore give no place unto lust at all, but remember that not only they who consent unto sin, and commit it actually, are guilty before God, but also those who ruminate, meditate, and delight in the thoughts thereof.  
How must we resist this internal lust? or by Quest. 3 what means must we withstand it?  
First, remember, that it is the root of all sin: Answ 1 for from the heart proceed adulteries, etc. Mat. 15.19. These thoughts and suggestions are the seeds of all manner of evil, and therefore if thou wouldst not have thy life overspread with the weeds of wickedness, root out and destroy this seed.  
Secondly, remember all is nothing thou dost, Answ. 2 so long as thy heart is not upright; it is to no purpose to serve God outwardly, or to draw near unto him with thy mouth, if thy heart be fare from him: to what end serves a pure life and a polluted heart? God cares not for painted Tombs, although they be gorgeous without, because they are within but filth and rottenness: Man cares not for Sodomes' fruit, although they be fair and pleasant to the eye, because they are but ashes within: And therefore if we desire that any thing we do may be acceptable unto God, we must be careful to purge and purify our hearts.  
Thirdly, remember that all thy thoughts are Answ. 3 conspicuous unto God, and when thou givest way unto any wicked thought, he stands by, sees it, observes it, frowns at it, and prepares the arrows of vengeance against thee for it. Read 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 careless or fearless of these thoughts; for it argues that thou fearest the Devil more than God, and man more than both: thou darest not commit the act of uncleanness 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 watchful over thy ways, and sober (1 Pet. 5.8.) we must be very careful 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 breaks forth.  
Answ. 5 Fifthly, let us acknowledge the pollution and evil of internal lust by and by, out of hand, and speedily resist it: Sometimes these thoughts come veiled with the veil of honesty and lawfulness; but let us acknowledge them to be no other than the Devil's baits, and his fiery darts, that so we may the better resist them. A wise man will be ready always to suspect a known flatterer, and therefore we had much more need suspect the Devil and our corrupt nature, which are known Traitors. We may be assured that they are no better because there is in 

Our concupiscence, a certain sweetness and delight.  
Our mind, a certain proneness to give way thereunto, Non possum adversari meis. And therefore withstand it betime.    
Sixthly, accustom thyself to contrary meditations Answ. 6 and thoughts; fill thy mind with spiritual animadversions; for a full vessel can hold no more. I will for the instruction of the ordinary Reader lay down some few.  
We should meditate of some things in 

General, where we must remember both our 

Natural estate and condition wherein we are: namely, first we are now sold under sin, and the captives of Satan. Secondly, we are altogether by nature barren of grace, and destitute of every good thing; we are like fruitful fields unto evil, abounding with weeds, and therefore we are near unto a curse 
d Heb. 6 8 . Thirdly, our understanding is prone to be seduced: That we may be thoroughly convinced of this truth, let us observe how many there are every where who err and go astray: either 1. through curiosity, as many do. Or 2. through superstition, as more do. Or 3. through profaneness, as the most do: And therefore we had need be sober and watchful. Fourthly, remember, how naturally our desire and will are averse from every thing that is good, and violently carried after every thing which is evil. 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 redress it.  
Danger, and that both in 

Life, wherein all things are snares to entrap us, and stumbling stones to cause us to fall: our actions, words, society, friends, and the evil examples of others, are all of them as so many baits of sin, and allurements unto iniquity, yea impediments from good. The world gives and affords temptations, Satan urges and persuades us to by't at those sugared baits, and our own 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 watchful and sober.  
Death, the time thereof being altogether unknown 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 we have to live unto the Lord; and therefore we must be careful to redeem the time.  
After death, here remember, 1. How suddenly we may be plunged into perpetual pain, as job saith the wicked do, who spend their days in good things, and in a moment go down into the pit 
e Job. 21.13. . 2. How impossible it is for us there to repent or find mercy; yea though with Esau we seek it with sighs and tears.    
The mercy of God, who hath 

First, created us after his own image, making us (next unto the Angels) the best of his creatures: And why? That we might glorify him. And therefore frustrate him not of his aim, defraud him not of his right.  
Secondly, redeemed us, and that with a wonderful price: to wit, by the precious Blood of his most dear Son 
f John 3.16. and 1 Pet. 1.21. . And why? that we might show ourselves to be the sons of God; that we might join ourselves unto the Society of the Saints; that we might learn to live on earth as though we were in Heaven: And therefore we had need be extraordinarily careful over our ways.  
Thirdly, prepared a Kingdom for thee 
g Luk. 12.32. , which is incorruptible, immortal, and eternal 
h 1 Pet. 1.4. ; and for which we should neglect all other things: And therefore let us not prefer base lusts, and worldly delights, and the momentary pleasures of sin, before this Crown 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 Rock Christ Jesus, or as yet a member of old Adam? Secondly, whether hast thou strictly obliged thyself to the service of God, and a course of piety, resolving with thyself that henceforth thou wilt serve sin no more, because thou wert borne, created, redeemed, instructed, and enlightened 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 careful to sow the seeds of piety in thy heart, that the fruits of Religion may show themselves in thy life and conversation? Or dost thou sow wicked thoughts and impure desires in thy soul, which will bring forth nothing but briers and thistles the fruits of corruption? Or dost thou strive to weed all wicked, wanton, idle, and carnal desires, lusts, and thoughts out of thy soul, that so the seed of grace and godliness may thrive the better?  
Secondly, examine thy daily life & therein these particulars: 

First, whether hast thou the Spirit of God or not, to be thy guide and conductor? 1. If thou hast him not, tremble, fear, 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 principal errors of thy life, and the chiefest enemies which war within thee?  
Fourthly, how are thy corruptions and lusts wont to deceive thee, and overcome thee? that is, 1. How often do they prevail against thee? 2. By what ways and means do they overcome thee?  
Fifthly, how shalt thou overcome thy enemies? whose help, what means standest thou in need of for the conquering of them?  
Sixthly, whether hast thou been accustomed to examine the errors of every day, or week, or month?  
Seventhly, whether dost thou daily pray unto God for strength against sin, and carefully reconcile thy soul unto him for thy daily offences?    
Thirdly, whatsoever tentation doth assault thee, resist it still with the Sword of the Spirit. 1. Art thou tempted unto wantonness, and fornication? then say, Oh but fornicatours and unclean persons shall never enter into the Kingdom of Heaven 
i 1 Cor. 6.9. . 2. Art thou tempted to contemn and slight the Word of God? then say, Oh but the fire of the Lords anger shall burn and consume all those who despise the Law of the Lord, or set at nought the Word of the Holy one of Israel 
k Esa. 5.24. . 3. Art thou weary with abstaining from sin, or is the perseverance which is required of thee in the service of the Lord tedious unto thee? resist this, by remembering how short man's life is, how much of thy time is passed how little is to come, and how great the reward is of those who continue unto the end?      
Thus much for the sixth answer, and remedy against the internal lust and concupiscence of the heart.  
Answ. 7 Seventhly, and lastly, pray fervently and frequently unto God for pardon of all thy private sins, and sinful thoughts already committed; and for strength against them for the time to come: Here by the way observe a difference between a carnal man, an Hypocrite, and a godly man.  
First, the Carnal man prays earnestly for temporal things, for his corn, cattles, ships, fair weather and the like. Secondly, the Hypocrite prays that he may be kept and preserved from the infamy and disgrace of the world, and all gross and enormous sins. Thirdly, the truly religious man sends forth strong cries unto God to forgive him his secret sins 
l Psal. 19.12. , to create in him a clean heart 
m Psal. 51 10. , yea to search and know his heart, to try and know his thoughts 
n Psal. 139.23. . And this is an approved remedy against internal lust.   
Verse. 29.30. VERS. 29.30. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy whole body should be cast into hell. 
Sect. 1 §. 1. And if thy right eye offend thee.]  
Obie. The Papists to prove their Evangelicall counsels to perfection, gives us this distinction.  
There are some things which are 

Contrary to love, charity, and purity; and concerning these, Precepts are to be given, and not Counsels.  
Only impediments unto love, purity, and religion; and concerning these Counsels are to be given, and not Precepts.    
But against this we hold out these two verses as a buckler to defend us withal; Answ. wherein we see our Saviour doth give a direct precept against the impediments of sin: If thy eye be unto the an occasion of falling, then pluck it out, etc.  
§. 2. Pluck it out, etc.] Sect. 2  
It is a rule given by Divines, That that cannot be the true literal sense of Scripture which is contrary to the analogy of faith, either in credendis, in those things which are to be believed, or in faciendis, in those things which are to be done; that is, if it be contrary to the Articles of our faith, or any of the Commandments, then that cannot be the literal sense, as for example, If thy right eye offend thee, pluck it out and cast it from thee; Here the words are not to be taken literally (for this were contrary to the sixth commandment, Thou shalt not kill) but figuratively.  
§. 3. If thy right hand offend thee cut it off: If Sect. 3 thy right eye offend thee pluck it out etc.]  
Here observe that our Saviour speaks not of the eye and hand Elective, as though this precept were not to be extended to any other part of the body; but he names them vice omnium, as we say one or two for all; for not only the hand and eye are unto us occasions of sinning, but also the tongue, and ear, and foot, and the rest 
o Mat. 18.8. and Mark 9.47. . Now these two are only named, because they are most profitable and most worthy of all the external parts of the body.  
What is the meaning of these words, If thy hand and eye offend thee, etc. Quest. 1  
First, some understand by hand and eye our Answ. 1 friends, because we are all members of the same mystical body, Rom. 12.5. and 1 Cor. 12.27. as if our Saviour would say, if thy nearest neighbours, or thy dearest friends should seduce thee unto evil, cast of their acquaintance, and leave their society.  
Answ. 2 Secondly, Augustine more particularly understands 

By eyes, friends who counsel and advise, that is, by 

Right eyes, those who counsel and advise us in divine things.  
Left eyes, those who counsel and advise us in humane things.    
By Hands, friends who aid & assist viz. by 

Right hand, those who help us in spiritual things.  
Left hands, those who succour and assist us in temporal things.      
Answ. 3 Thirdly, some understand the first motions of the affections and will (so Hierom. s.) that if these cause us to offend, we must be careful to subdue them.  
Answ. 4 Fourthly, some understand these of the use of the senses, that they must be bridled, kerbed, and restrained (Calvin. s.) by setting a watch over our ears, hands, eyes, tongues, and the rest.  
Answ. 5 Fifthly, some understand by these the external occasions of sin, which solicit us unto evil. (Muscul. s.)  
Answ. 6 Sixthly, some understand all these; that we must fly from, leave, and avoid whatsoever may be an occasion of stumbling unto us though it be unto us never so dear. Thus Aug. Beza, Aret. Quest. 2  
Why doth our Saviour here command us only to pluck out the right eye; and cut off the right hand, if they cause us to sin? must we not do thus also with the left upon the like occasion?  
First, our Saviour doth not speak this only Answ. 1 of the right, but also of the left, and that much more: if we must forsake those things which are more dear, profitable, and better, then much more those things which are less dear, or commodious unto us.  
Secondly, our Saviour names only the Answ. 2 Right hand and eye, and not the Left, for these causes.  
First, some say because the right is more prone unto evil: but this holds only in the hand, not in the eye.  
Secondly, some say, because the right hand and eye are more dear beloved of us then the left. 
p August. Beza. Muscul. s.   
Thirdly, some say, because the right are more profitable, and more apt to use, than the left.  
Fourthly, Christ names these two, to teach two things unto us, Observe. namely, I. That we must leave the most dearest things for God, of which else where. II. That the most profitable things, may be unto us impediments of religion.  
Quest. 3 How can those things which are profitable unto us hinder us from Religion?  
Answ. 1 First sometimes as occasions unto evil, either by blinding the mind, or by alluring our affections: Premit afflictio dum timetur, prosperitas dum amatur. (Gregor.) Adversity sometimes drives us to murmuring and despair; Prosperity, sometimes to pride and the love of the world.  
Answ. 2 Secondly, sometimes as Tempter's unto evil; and thus friends sometimes by their counsel tempt hereunto: Christ foretelleth that he must go to jerusalem and suffer there; but Peter persuadeth him rather to stay where he was, and not go thither: 
q Mat. 16.22.  although he was sent by his death to purchase our redemption.  
Quest. 4 Whence comes it that those things which are good for us in themselves, become unto us impediments, and lets unto religion?  
Answ. This comes from the craft and subtlety of the Devil, who like a crafty fisher, baits the hook with that meat which the fish loves best: The Devil tempts us in all things, by all means; I. Sometimes he tempts us to abuse the good creatures of God unto excess. II. Sometimes unto revenge. III. Sometimes he bewitcheth us with the love of them. iv Sometimes through fear of our lives, estates, or the like, he labours to hinder us from the profession and practice of religion.  
Quest. 5 How may we avoid this?  
Answ. 1 First, in thy actions do not propound thy own Pleasure, or Profit, or Gain; but let the glory and honour of God, be the main scope in all things whatsoever thou dost.  
Answ. 2 Secondly, love nothing too much, but enjoy the world as if thou possessedst it not. (1 Cor. 7.30.) If the Lord so bless and prosper thee, that thy riches increase; yet set not thy heart upon them 
r Psal. 62.10. . Take heed thou dost not love thy friends too much, lest thou be drawn to say, as they say, and do, as they do, and that in evil: Set not thy heart upon thy Children, lest thy affections oversway thy judgement: Neither set thy heart upon thy Wife, lest she turn it from God, as Solomon's wife did.   
VERS. 31.32. It hath been said, Verse. 31.32. whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication; causeth her to commit adultery: And whosoever shall marry her that is divorced, committeth adultery. 
§. 1. It hath been said:] Sect. 1  
Our Saviour here changeth his former form Quest. 1 of speech; for he neither saith: Audivistis, ye have heard that it hath been said: neither ab antiquis, that it hath been said of old; but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum autem fuit, but it hath been said; where Said, But doth show that these words do belong unto those which went before; as if our Saviour would say, It hath been said by you, Thou shalt not commit adultery, but thou mayest give a bill of divorcement to thy wife and send her away, and then lawfully marry another, and so under a pretext of marriage, thou mayest do what thy heart lusts after. Thus said the Scribes and Pharisees, but this Christ taxeth, and denies; showing that notwithstanding these, pretences their fact was no other than adultery.  
Why doth our Saviour condemn every pretence Quest. 1 of impurity to be adultery?  
First, in general, because deceit doth not Answ. 1 lose but bind perjury: Pretextes makes all things worse; because men thus think that they can deceive and mock God.  
Secondly, in particular, because God expects Answ. 2 and requires exact purity at our hands; we being the vessels of the holy Ghost, ordained and called unto holiness: and therefore all impurity is esteemed as adultery in his sight. Read Esay 52.11. and 1 Thes. 4.4. and Ephes. 5.3. etc. and 4.29.  
Is he an Adulterer before God, who under a Quest. 2 pretence of marriage doth commit fornication, and afterwards marrieth her whom he hath so defiled?  
He is; It was not Shechems' marrying of Dina, Answ. that could make him guiltless before God. Gen. 34. as we may gather by that heavy judgement which fell presently after upon him and all his people for it.  
Is it not good to satisfy the party who hath Quest. 3 been deflowered by marrying of her?  
First, this is good, but that was evil; the end Answ. 1 was good, but the beginning stark naught; it is good to marry the party defiled, but it is evil first to use her as an harlot.  
Secondly, we here may further distinguish Answ. 2 the point thus.  
Some commit fornication 

Between their contracting and the consummation of their marriage; without doubt this is sin in God's sight.  
Without any contract where consider 

First, the purpose, which is manifold: 1. Some pretend and intent marriage: These are much to blame to begin thus preposterously, viz. at fornication; for thus they first celebrate their Espousals with the Devil, and then afterwards with God, and therefore cannot expect that God should bless it at all, or give them joy, in that estate. 2. Some pretend marriage, if the woman abused and enticed prove with child, but not otherwise: these are worse than the former. 3. Some intent to abuse a woman unto fornication, but not to marry her at all, though she should be with child: These are by much the worst of all.  
Secondly, the end; here observe, 

Some refuse to marry those whom they have committed fornication withal, and these (as was said) are the worst of all.  
Some consent and agree to marry those whom they have defiled, but yet this doth not satisfy for the fornication committed; and therefore thou must yet acknowledge thyself to be impure.        
Quest. 4 Who are guilty of adultery before God by reason of these false pretences? or what pretexts of uncleanness do the sons of Belial make unto themselves, who shall notwithstanding be condemned by God for adultery?  
First, those who marry in unlawful and prohibited Answ. 1 degrees, as they are not linked by God, but against his Laws, so they cannot expect any other verdict than the doom of Adulterers.  
Secondly, those who being in other Lands Answ. 2 marry wives, having wives alive in their own Nations; these are direct Adulterers by this Text.  
Answ. 3 Thirdly, those who pretend a certain necessity of thus sinning; as for example, First, some pretend a necessity of committing fornication or adultery for issue's sake: thus Lot's daughters cause their father to commit incest that they might have children 
r Gen. 19.31. ; and therefore they who rather desire to have bastards than to be childless, are adulterers before God. Secondly, some pretend a necessity of uncleanness for the preserving of life. Here observe, women sometimes pretend a necessity of committing fornication or adultery, for the saving of a threefold life; namely, 1. Of themselves, because being assaulted, they were necessitated either to satisfy the lust of some unclean adulterer, or to be slain by him: Many have rather slain themselves, than they would suffer themselves to be thus distained, as did Pelagia, Sephronia, two Virgins, with their mother, whom Ambrose commends for it 
s Senens. 426. . And Hierome (s. jonam.) thinks that they should do thus, but Augustine (de Civit. Dei. l. 1.) doth piously confute it, Senens. ibid. True it is, they must not to avoid one sin, run into another, by killing themselves; but yet they must rather suffer themselves to be murdered, than willingly prostitute themselves for the safety of their lives; for the life of the body is ill saved with the destruction of the soul.  
II. Sometimes women pretend a necessity of adultery, for the saving of the life of some lascivious person, because he swore to kill himself, except they yielded unto his lust: this they must not do, because if they prostitute themselves, that is their sin; but if the other murder himself, being enraged for their constant and unmoveable chastity, that is none of their sin: And therefore they must not redeem the life of an adulterer's body with the death of their own soul.  
III. Some pretend a necessity for the preserving of their husband's life, because he was threatened to be murdered, except she yielded unto adultery: Augustine (upon this verse) here staggers in his judgement, not knowing how to resolve this question; and seems to incline unto this; That if a man and his wife were laid in wait for and were betrayed, and the man threatened to be murdered, except his wife suffer herself to be defiled; she may lawfully do it, if her husband will permit and consent thereunto, or command her to do it, because the man hath power over his wife; but the man hath not the whole and sole power, and therefore neither husband nor wife hath power lawfully to do that which God forbids: And a curse hangs over the heads of all those, who do evil that good may come of it.  
§. 2. Whosoever shall out away his wife.] Sect. 2  
Whether was this Law enacted and ordained Quest. 1 by Moses, or not, for a man upon any dislike to put away his wife, and to give her a bill of divorcement?  
First, some absolutely deny, that ever Moses Answ. 1 established any such thing as a Law unto the Jews; but we read that it was enjoined, If a man hate his wife because he hath found some uncleanness in her, then let him write her a bill of divorcement and send her away (Deut. 24.1.) And this our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept (Mark. 10.5.) Answ. 2  
Secondly, some urge this as a positive Law commanded unto all, as not lawful for a man to retain a wife, whom he hath found to commit adultery: But the Pharisees themselves say, Moses permisit, Moses suffered or permitted to write a bill of divorcement 
t Mar. 10.4. , not Moses commanded, etc. Answ. 3  
Answ. 3 Thirdly, it is the safest walking in a middle path, and therefore I distinguish between Divortium and Libellum. 1. There is divortium, a separation, or a putting away of the wife, this is no where commanded by Moses at all. 2. There is libellus, a bill of divorcement, and this is commanded: Thus the Pharisees say, Moses imperavit libellum, Moses commanded to give a writing of divorcement 
u Mat. 19.7. . And Christ saith, Permisit (non imperavit) divortium, Moses suffered (not commanded) you to put away your wives. 3. And this Commandment was but political and civil, not moral, and therefore did not bind all.  
Quest. 2 Wherein did the Jews offend concerning this putting away of wives?  
Answ. They erred herein, that which Moses suffered for the hardness of their hearts, they take for a moral precept: Observe. That which Moses permitted, they think aught to be done as a thing good in the court of conscience: Teaching us, that many things are tolerated by humane and civil Laws, which are neither religious nor warrantable before God: Men respect the greater evil and therefore tolerate the less for the avoiding of the greater, according to that vulgar saying, Ex duobus malis minus malum est eligendum, of two evils we must choose the least.  
Quest. 3 Is this lawful? is it not forbidden to do evil, that good may come of it? Rom. 3.8.  
Answ. 1 First, that is a certain rule, we must not do that which is evil, that some good may spring from thence: we must not lie to save our brother's life.  
Answ. 2 Secondly, we may distinguish between a command and a connivance: no evil is to be commanded to be done by man or by humane and civil Laws, but a less evil may be winked at: Although Magistrates in general be commanded to punish sinners and transgressors, yet it is lawful for them sometimes to connive at some things, and to spare the punishing of some degrees of sin.  
Quest. 4 Whether is usury lawful or not, for we see the Laws permit it, and punish it not, except it be above eight in the hundred?  
Answ. I will here only confer usury with the Jews putting away of their wives. First, this was suffered and tolerated for the hardness of their hearts (Matth. 19.8.) lest otherwise in their hatred unto their wives, they should kill them. So I. Because men are so hardhearted, that they will rather see their brother suffer, yea perish, then lend him gratis to supply his want: And II. because a Land could not subsist, nor trading flourish without borrowing and lending sometimes; therefore the Laws of Nations do permit Usury.  
Secondly, from the beginning it was not lawful for a man to put away his wife 
w Mat. 19 8. . And this is the case of Usury also; as appears thus. 1. it was directly forbidden, Thou shalt not lay usury upon thy brother, neither shalt thou b● to him as an usurer: Read Exod. 22.25. Deut. 23.19. Nehem. 5.7, 8. 2. He is promised a place in the Lord's Tabernacle, who putteth not out his money to usury 
x Psal. 15.1.5. ; as if the Kingly Prophet would say, usurers shall never come unto God's holy Hill. 3. He is pronounced a just man who taketh not usury (Ezech. 18.8, 9) and an unjust, who giveth forth his money upon usury, vers. 13. 4. The Lord severely threatens to punish usurers, Ezech. 22.12. etc. All these show that usury was not from the beginning, neither was ever lawful by God's Law among brethren, as all Christians now are; wherefore it is a great shame, that the Jews should refuse to take usury one of another, and yet Christians hereby eat out the bowels one of another.  
Thirdly, Christ crosseth their ancient opinion concerning the putting away of their wives, telling them it is not lawful to do it, except it be for fornication: So also in this our Saviour saith, Lend, looking for nothing again 
y Luke 6.35. : and verses 39.42. of this chapter.  
§. 3. Let him give her a bill of divorcement.] Sect. 3  
What was the use of this Bill? Quest.  
First, it was a remedy of a greater evil, as Answ. 1 was showed before.  
Secondly, it was to terrify them from separation, Answ. 2 or putting of their wives away, because if once they had given them that Bill of divorcement, it was then never lawful afterwards to take them again.  
§. 4. But I say unto you] Sect. 4  
Whether doth Christ here oppose Moses or the Pharisees? Quest.  
First, some say that Moses commanded these Answ. 1 things, but not from God: It was Hominis consilium, non Dei imperium (Hier. s. Math. 19) the counsel of man, not the command of God, as that Father saith: but Moses was faithful in all God's house, and therefore I dare not subscribe to Hieromes opinion.  
Secondly, Christ doth not deny that this Answ. 2 came from Moses, but denies that it was a true rule of direction, being indeed but a bare permission, as was showed before.  
§. 5. Whosoever shall put away his wife.] Sect. 5  
Bellarmine (de Matrim. lib. 1. cap 14.) saith, that it is lawful for the parties married to be dismissed each from other, for divers causes besides fornication, as for heresy, for avoiding of offence, and for the vow of continency: Christ here saith plainly the contrary, Whosoever doth put away his wife, except it be for fornication, causeth her to commit adultery: And therefore whether Christ or the Cardinal deserve better to be believed, sub judice lis est, let the world judge.  
§. 6. Except it be for fornication.] Sect. 6  
Is it lawful for a man to be divorced from his Quest. 1 wife for adultery?  
It is: of this more amply by and by. Answ.  
How many causes were there of this separation, Quest. 2 among the Jews?  
Three, namely first, there was Causa levis, Answ. a light cause, when the wife did not like nor please her husband; this was altogether unlawful. Secondly, there was Causa necessaria, a necessary cause, and that in case of murder; when the hatred of the man grew so extreme that the woman stood in fear or peril of her life: then a divorce was permitted. Thirdly, there was causa legi●ima, a lawful cause of divorce, and that was fornication and adultery; which was lawful unto the Jews in the old Testament, and is allowable unto us in the new.  
Quest. 3 For what causes are married persons now to be divorced?  
First, Romulus allowed, a man to put away Answ. 1 his wife for any of these four causes; to wit, either I. If she were given to drunkenness: Or II. If she got false keys made for opening of her husband's Doors, or Chests, or Cupboordes: Or III. If she went about to Poison him. Or iv If she played the harlot.  
Answ. 2 Secondly some things dissolve marriage. 

Annihilando, by disannulling of it: to wit, 

First, error which is twofold. 

First, of the sex, if a man marry a man, or a woman a woman, being deceived by the habit, this marriage is void.  
Secondly, of the person, if a man marry in the dark one for another, as jacob did Leah for Rachel, the marriage is annihilated, if the error be perceived before carnal knowledge.    
Secondly, affinity and kindred: Thus the marriage of King Henry the 8 with Queen Katherine, was justly disannulled, because it was not lawful for him to take to wife, her who had been married to his brother Philip, Mark. 6.18.  
Thirdly, a precontract, or former marriage with carnal knowledge, makes void the second marriage.    
Disrumpendo, by breaking of it, viz. 

First Religion, If the unbeliever will departed, let him departed, saith Saint Paul, 1 Cor. 7.15.  
Secondly, fornication, as in this verse and Mat. 19.9. where for adultery and fornication, it is lawful for a man to put away his wife: Cum illa carnem unam fornicando separavit, non debet teneri, &c 
z Hier. s. Math. 19.9. . Gualther here includes all greater things, as poison, offering to stab, and the like: but this is doubtful, and the Scripture herein silent, and therefore Pet. Mart. (2.10. §.) holds the contrary.      
Quest. 4 Whether is metaphorical and spiritual fornication, namely, idolatry and covetousness here understood? yea is not internal fornication and adultery, the lust of the heart, and the wanton looks of the eyes, a just cause of divorce and separation?  
Answ. Christ here speaks only of literal fornication, and of the breach and dissolution of an actual bond, wherefore the breach must be actual, not intentional.  
Quest. 5 Is it lawful always for a man to put away his wife for fornication?  
Answ. Thomas Aquinas (in 1 Cor. 7.) following herein Saint Augustine, addeth seven cases, wherein it is not lawful for a man to put away his wife for fornication: First, if he have prostituted her before marriage. Secondly, if he be also a fornicator. Thirdly, if he have denied his body unto her. Fourthly, if she upon good ground believing her husband to be dead, hath married with another. Fifthly, if it hath been with violence, that is, if violently against her will she hath been ravished. Sixthly, if another fraudulently hath deceived her under the colour of her husband. Seventhly, if after the adultery manifestly found out, she hath been still detained or carnally known by her husband.  
Object. 1 The Papists object against this place, that although our Saviour saith here, a man must not put away his wife but for adultery; yet elsewhere he saith, whosoever shall forsake father, or mother; or wife, &c 
a Mat. ●9. 29. . where he alloweth, commendeth, and promiseth to reward those who put away their wives for his sake: And therefore di●●●●● for Religion is warrantable, and a woman may leave her husband to come unto a Nunnery, and a man may leave his wife to come into holy Orders, and aught to forsake them, being entered into Orders 
b Bellarm. lib. 1. de Cleric. cap. 19 .  
First, Christ by forsaking, meaneth not that separation which is made by giving a bill of divorcement, but that which is caused by imprisonment, Answ. 1 banishment, or death.  
Secondly, as the Apostles forsook not the Answ. 2 company of their wives, after they were called and chosen of Christ; so neither the Ministers of the Gospel ought to renounce, abandon, and forswear the society and fellowship of their wives; but rather to live with them in all temperance and sobriety, for the good example of others.  
Thirdly, th●s objection is clean contrary to Answ. 3 Scripture; as appears thus, First, our Saviour saith, Whosoever putteth away his wife, except it be for fornication, causeth her to commit adultery (in this verse) By which rule a Minister ought not for any other cause, to put away, and dismiss his wife, but for fornication: And therefore it is not lawful, because of his calling, or upon any other colour to send her away. Secondly, St. Paul saith, that married couples should not defraud one another but for a time, and that with consent 
c 1 Cor. 7.5. . Therefore if the wife will not consent, her husband cannot go from her; nay, though there be consent, yet they must be separated but for a time, les● the Devil should tempt them.  
Whether may the guiltless party, being lawfully Quest. 6 divorced, marry again during the life of the adulterous, or not?  
For no other cause in the world, Answ. but only for fornication, may there be either a final separation, or clean dissolution of marriage by way of divorce: But for that cause our Saviour hath granted liberty, both to dissolve matrimony, and to marry again. Because this is questioned (or rather plainly denied) by the Papist, I will first confirm it, and then answer what they can object against it. Our proposition is this, In the case of fornication, it is not unlawful to marry again, that is, those who are lawfully divorced for fornication and adultery, may marry again with others, but never one with another. The truth hereof appears thus; First, the bond is broken, they are not now one flesh 
d Hier. s. ; and therefore may lawfully contract marriage with others. Secondly, because under the Law, divorce was never without liberty of a new choice, Deut. 24.1, 2. all that were divorced, had freedom to marry again; and therefore in a lawful divorce this is not debarred under the Gospel. Thirdly, because otherwise the guiltless party should be punished, and that grievously; It is better to marry than to burn, saith the Apostle, thereby showing that marriage is left us by God, as a remedy against lust; now if the guiltless party could not contain, neither might marry another, neither take her unto him who hath been divorced, Deut. 24.4. than he were necessitated to sin, which the Lord never doth unto any by any law. Fourthly, we might confirm this from the Fathers (Ambros. Tertul.) 2. From the Counsels, Concil. Mogunt. Triburiens.) 3. From the consent of many Bishops in Origens' time 4. From the opinion of the Papists (Zach. Papa Cajetan Ambros. Compsa.) 5. Of our men (Pet. Mart. 2.10. §. 37, 38, 58.) But this I omit, coming to the last and best proof. Fifthly, that it is lawful for the guiltless party to marry (for I now meddle not with the guilty) appears plainly from our Saviour's words in this verse, and Mat. 19.7, 8, 9 Whosoever putteth away his wife (except it be for fornication) committeth adultery: Therefore for fornication, it is lawful for a man to dismiss his wife. Matth. 19.9. Whosoever shall put away his wife, except it be for wheredome, and marry another, committeth adultery. Therefore for adultery it is lawful for the man both to put away and renounce his wife, and the wife likewise her husband (there being the like reason for both) and for them to marry again.  
The Papists hold, that married persons may dismiss one another for adultery, but neither party may marry again, for any cause, during life: And because they are sore pressed with this place, they object many things, both against the place, and point by us propounded.  
Object. 2 First, Durand answereth, that when Christ uttered these words, the Law of the Jews was, that the adulterous woman should be put to death, and so the husband might have liberty to marry again. Bellarmine overthroweth this answer, by a threefold reason, to wit;  
Answ. First, because Christ here giveth a rule not only to the Jews, but to all Christians; not being ignorant, how that in every Nation the law of putting the adultress to death, should not be in force.  
Secondly, Christ might as well have excepted other crimes that were punished by death, as murder and the like, that in those cases they might marrry again, because by the Law their wives were to die, as well as in the case of fornication.  
Thirdly, Christ speaketh of dismission; but properly the wife is not said to be dismissed, when she is put to death: And therefore Christ is not thus here to be understood.  
Secondly, Bellarmine would have the exception Object. 3 (except it be for fornication) restrained to the first clause, in this sense: He that putteth away his wife, which is not lawful to do but for fornication; so that the crime of fornication maketh it lawful to dismiss, but not after dismission to marry again.  
First, the Jesuit is here contrary unto himself, Answ. 1 for he elsewhere alloweth a separation of matrimony in other cases, as of heresy, infidelity, and vow of continency: but here he saith, that separation and dismission is to be made in the case of fornication only.  
Secondly, Christ's answer had not satisfied, if Answ. 2 he had spoken only of divorce, and not of liberty to marry again: for the Pharisees moved the question, concerning the manner of divorce permitted by Moses Law, after the which it was lawful for them to marry again; And therefore it was expected that our Saviour should answer to both these points; both in what cases they might dismiss their wives, and marry aga●ne.  
Thirdly, the Apostle saith, If a woman departed Object. 4 from her husband, let her abide unmarried, or be reconciled (1 Cor. 7.10, 11.) Therefore it is not lawful after divorce, to marry so long as both parties live.  
The Apostle speaks not there of a lawful departure or separation, to wit, Answ. by reason of fornication and adultery (for then he should diametrally have opposed his Master Christ saying here, for adultery there may be a divorce, and departure; Paul there, I command, no discedat, let not the wife depart from her husband) but of a separation for Religion's sake, or for afflictions, or for the cares of those times.  
§. 7. Causeth her to commit adultery.] Sect. 7  
How, Quest. or how many ways is that Divorce which is not for fornication, an occasion of adultery?  
First, if she which is divorced, being deprived Answ. 1 of the company of her husband, is not able to contain herself, but falls unto whoredom, her divorce is an occasion of adultery unto her; for the separation not being lawful, the bond of matrimony is not broken, wherefore her whoredom is adultery.  
Secondly, if she which is thus unlawfully Answ. 2 (that is, not for fornication) separated, marry another husband, she commits adultery, because she is yet the former man's wife; and thus also her divorce is an occasion of adultery.  
Thirdly, he who marries a woman that is Answ. 3 thus unlawfully separated from her husband, commits adultery, because he coupleth himself with another man's wife: and thus this divorce is unto him an occasion of adultery.  
Fourthly, he who puts away his wife, but not for fornication and joins himself in marriage Answ. 4 unto another, doth commit adultery, because he is yet the former woman's husband; and causeth her whom he secondly marries to commit adultery, because she lieth with another woman's husband. And thus we see how an unlawful separation is the cause of much mischief, Sect. 8 and root of many evils; and therefore is carefully to be avoided 
f Chem. Harm. fol 569. fine. .  
Object. §. 8. Whosoever shall marry her that is divorced, committeth adultery.]  
Bellarmine (de Matrim. cap. 16. Arg. 1.) urgeth these words for the proof of their former assertion, that for adultery one may dismiss another, but neither party can marry again, for any cause, during life: Christ here saith, Whosoever shall marry her that is divorced, committeth adultery: These words (saith the Jesuit) must be understood generally, without the exception of fornication; for if it be lawful to marry an adultress, who is divorced for adultery; and the innocent party who is dismissed, but not for adultery; then should the case of the adultress be better than of the other.  
Answ. 1 First, the adulteress is not straight way to be admitted to second marriage, but it is fit that some restraint should be made in the discretion of the Magistrate, lest it might be made an usual practice for incontinent persons to change their Answ. 2 wives: Therefore in this behalf the adulteress case is not so good.  
Secondly, the innocent persons case is much Answ. 3 better, because she is free from so great a sin as the adulteress is guilty of.  
Thirdly, the innocent party may be reconciled to her first husband: 1 Corinthians, 7.11. Answ. 4 Which is better than to have a new husband.  
Fourthly, If she cannot be reconciled, and the froward party fall into the sin of incontinency, as he is most like in this case (refusing the company of an honest wife) to be given over, then hath the innocent party the same remedy, which the adulteress hath, but upon Answ. 5 much better conditions than she.  
Fifthly, the exception in the first clause of the sentence, (except it be for fornication) must be supplied also in the latter. Willet synops. fol. 780. Arg. 2.   
Verse. 33 VERS. 33. Again, ye have heard that it hath been said by them of old time: Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. 
Sect. 1 §. 1. Thou shalt not forswear thyself.]  
We see here that Perjury is so infamous and notorious, that it is condemned by the wicked Scribes and Pharisees, as a grievous sin.  
Quest. 1 What is Perjury?  
Answ. Pejerare non est falsum jurare, sed quod ex animi tui sententia juraris id non facere perjurium est: Cicero. offic. 3. Perjury is not to swear falsely, but not to perform what one hath sworn: And this definition evidently appears to be true by this verse. Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But of this more by and by.  
How many sorts of Perjury are there? Quest. 2  
As there are two kinds of oaths, Answ. so there is a double perjury: namely; First, Assertorium, whose subject is an indicative proposition, which shows something: this perjury is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly; Obligatorium, whose subject is a promissory proposition, which promiseth to do some thing; and this perjury is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first of these is more palpable, and therefore the Jews rather taught the second: as appears plainly by this verse. But of these more particularly.  
Perjury I say, is twofold, 

First, Apertum, manifest and palpable.  
Secondly, Palliatum, cloaked and palliated.    
First, there is Perjurium apertum, manifest, and palpable Perjury.  
Why do men thus forswear themselves? Quest. 3  
First, some do it for lucre's sake, using it Answ. 1 in buying and selling; but this gain will bring leanness unto the soul: and be like Geheza's prey, which was rewarded with a cleaving Leprosy. (2 King. 5.27.)  
Secondly, some do it that they may avoid Answ. 2 the punishment of the law, when they are examined concerning some crime before either Ecclesiastical or Civil Judges.  
Thirdly, some forswear themselves, that so Answ. 3 they may be free from paying their debts, which they truly owe. Answ. 4  
Fourthly, some that they may not restore things that have been betrusted unto them to keep.  
Fifthly, some that they may by their perjury Answ. 5 gratify their friends.  
Sixthly, some forswear themselves out of Answ. 6 hatred unto others: and although this be a very devilish practice, yet it is too ordinary, in Warrants for the Peace, and divers the like cases: wherein men care not what they swear, so they may but have those punished whom they hate.  
Why must we be thus careful to avoid this Quest. 4 perjury?  
First, because otherwise we shall destroy our Answ. 1 souls unprofitably; for he that useth to forswear himself, will not be believed, nor credited.  
Secondly, because if we should be overtaken Answ. 2 herewith, we should be a disgrace & a byword unto the Papist, Turks, and Heathens. Amurath perceiving how Vladislans the King of Hungary had shamefully broken Truce with him, opened the Book wherein the League was written, (and which Vladislans had sworn to observe) unto Christ, praying him to take notice of the disloyalty of his servant, and to revenge his Perjury, which he did indeed. The Papists brag (but their equivocations and mental reservations make me call the truth of it in question) that in the days and places of Popery, men were and are more true of their words, and faithful in their oaths, than we Protestants are. And therefore if we desire to adorn that Profession, which we have undertaken, we must carefully avoid Perjury.  
Answ. 3 Thirdly, because this is an indignity which man could not suffer, then much less God: No good or honest man could endure that his name should be thus abused unto perjury, how detestable then is it unto the Lord, for men to swear falsely by his name.  
Answ. 4 Fourthly, because by perjury men do strive with their Maker, hoping to deceive him by their fraud and craft: They call him to witness that, which they know to be false, thus hoping to beguile the Lord.  
Answ. 5 Fifthly, because he that swears falsely by God's name, doth call God to avenge himself upon him, and doth thus hasten judgement, which comes upon such wicked men fast enough: And therefore let us not by calling God to witness our untruths, provoke him unto anger; for, we are not stronger than he is. 
g 1 Cor. 10.22.   
Answ. 6 Sixthly, because the Lord will never acquit such an one in Judgement. The Lord will not hold him guiltless, who taketh is name in vain, much less him who abuseth it by swearing thereby falsely: yea he hath threatened, that he will be a swift witness against the false swearer. 
h Mal. 3.5.  And therefore if we desire estimation and credit amongst men, if we desire to honour our Profession, if we desire to off●r no indignity to our God, by which he may be provoked justly to be angry with us, to condemn us, and severely to punish us; then let us carefully avoid all Perjury and false swearing.  
Secondly, there is perjurium palliatum, a palliated and subtle perjury, when men take an oath either in such a form, as they can interpret their oath which way they will, or else have their private reservations, and crafty equivocations; all which are usual with the Papists; Many examples might be given of this which I pass by, reciting only one or two: Albertus Duke of Franconia having slain Conrade the Earl of Lotharingia, brother to Lewis the fourth then Emperor; and finding the Emperor's wrath incensed against him for the same, betook himself to a strong castle at Bamberge; from whence the Emperor neither by force nor policy could remove him for seven year's space, until Atto the Bishop of Meutz by treachery delivered him into his hands. This Atto, under show of friendship, repaired to the castle, and gave his faith unto the Earl, that if he would come down and parley with the Emperor, he should safely return into his hold: The Earl mistrusting no fraud, went out of the Castle gates with the Bishop towards the Emperor; but Atto (as it were suddenly remembering himself, when indeed it was his devised plot) desireth to return bacl and dine ere he went, because it was somewhat late: so they did, and having dined return: The Earl was no sooner come unto the Emperor, but he caused him to be presently put to death, notwithstanding he urged the Bishop's oath and promise for his return; for unto that allegation it was answered, that his oath was quit by returning back to dine, as he had promised him. And thus by this crafty perjury the Earl was betrayed, and the treacherous Bishop shortly after killed with a thunderbolt from heaven 
i Melanct. Chr. lib. 4. .  
Cleomenes King of Lacedemonia making war upon the Argives, surprised them by this subtlety: he took truce with them for seven days, and the third night whilst they lay secure, and unwary in their tents by reason of the truce, he oppressed them with a great slaughter; saying that the truce was made for days only and not for nights: The reason of this perjury was, because he thought thus to take the city Argos, but miss of his purpose, for the Argive women being enraged for the death and slaughter of their husbands, took arms like Amazons, Tolesilla being their Captainesse, and compassing their city walls, repelled Cleomenes, half amazed with the strangeness of the sight. A●ter this he was banished into Egypt, and there miserably and desperately slew himself 
k Campofulgos. l. 7. c. 3. .  
I pass by the equivocation of Arrius, who subscribing with on oath to the truth of the Articles which were presented unto him, meant the Articles which he had secretly hid and conveyed into his bosom, which were contrary unto the other: for which by and by he voided his entrails, easing himself, and so miserably died.  
These examples should make us fear all false and deceitful oaths, and learn to swear in truth, in judgement, and in righteousness 
l Jer. 4.2.2. .  
Why is all perjury, and forswearing, and false Quest. 8 swearing, in general such an odious sin both unto God and man, that men regard not, and God punisheth, such as use it?  
First, because it overthrows all policy, and Answ. 1 trading, and commerce; no man knows how to believe, or deal with that man who makes no conscience of an oath; and therefore the Egyptians did punish the purjured person with death, because he had broken his faith plighted both with God and man 
m Diodo. sic. 1.6. . An oath is for the end of controversies 
n Heb. 6.16. , and therefore he who swears falsely overthrows the greatest testimony amongst men.  
Secondly, because this profanes the ordinance Answ. 2 of God: An oath is a part of God's worship, yea ordained by God for the deciding and ending of brawls, and composing of jars; Exod. 22.11. and Numb. 5.19, 21. And therefore he who makes no account of an oath, slights a principal and weighty ordinance of God, and kindles the anger of God against h●m for it: Lisander the Lacedaemonian was wont to say, that when the Lion's skin (meaning fortitude, power and valour,) would not serve, it was needful then to sow unto it the Fox's case, meaning subtlety and fraud: Yea, so little reckoning made he of forswearing himself, that he would often say: That children were to be cozened with trifles, and men with oaths. But we must take heed of this Maxim, for whosoever useth it, will find at last, that none is worse cozened by it then himself, as this Fox Lisander did: who warring against the Thebans, was taken in a trap, and slain at the foot of their walls 
o Plutar●h. .  
Answ. 3 Thirdly, because perjury abuseth the name of God, and dishonoureth the Lord of hosts, by calling him to be a witness of a falsehood, and of the perjury: And therefore the Lord will never let it go unpunished.  
Sect. 2 §. 2. Thou shalt perform unto the Lord thine oaths, that is, thy vows.]  
We see how the Scribes and Pharisees do here apply perjury to vows; whence two questions may arise.  
What is a lawful Vow? Quest. 1  
It is a promise made unto God, Answ. by one who is free, and upon mature deliberation; whereby he doth oblige himself to do something which is good, and fitting to be done, and in his power to do, and that for some good and religious end.  
How many sorts and kinds of vows are Quest. 2 there?  
Uowes are either of 

Answ. Duty, as the promises and vows made in Baptism, and the Lords Supper; and these are not properly Vows; neither agree with the definition expressed in the former question.  
Liberty, and Freedom, and these are properly called Vows, Answ. and are distinguished either:  
According to the 

Manner of the vow, and so they are twofold. 

First absolute, for grace given, or favour showed; thus David vowed to have a religious care o● the Ark, for God's care Answ. 2 of him. 
p Psal. 131.2   
Secondly, conditional, for the obtaining of grace; thus jacob vowed to give the tenth of his Possessions unto the Lord, if he will be pleased but to bless and prosper him in his journey. 
q Gen. 28 20.     
Thing Vowed; And so they consist in a particular observance of our general duties: to wit, either 1. In doing that which is good: Or, 2. In giving good things to others; Or, 3. In abstaining from sin, and the occasions thereof. But of these elsewhere.       
Verse. 34.35. VERSE. 34.35. But I say unto you, swear nor at all, neither by heaven, for it is God's throne: nor by the earth, for it is his footstool: neither by jerusalem, for it is the City of the great King. 
Sect. 1 §. 1. But I say unto you.]  
Quest. 1 Was not that well said, which was spoken by the Jews, in the former verse? And if so then, why doth Christ oppose it, or find fault with it?  
Answ. Our Saviour blames them, I. Because they taught not the whole truth concerning sweareing. II. Because they taxed only the more gross kinds of swearing and external sins, but did not see the internal and more secret.  
First, Christ here reproves and finds fault with the Scribes and Pharisees, because they taught not the whole truth concerning the breach of the third Commandment.  
Quest. 2 Why is it not sufficient to teach the truth in some things, except we do it in all?  
Answ. 1 First, because the truth is but one, and therefore the whole truth is to be known: As in obedience the whole law is to be performed, or else we are guilty of the breach of all the Commandments. 
r jam. 2.10.  So the Catholic faith is to be kept whole and undefi●ed, or we cannot be saved. (Athanasius in his Creed) And therefore the whole truth and doctrine of religion should be taught. Hence Moses is commended, because he spoke unto the children of Israel, according to all that the Lord had given him in Commandment to say unto them. 
s Deut. 1.3  And so Paul appeals unto the people, that they know, how that he kept bacl nothing from them: But taught unto them all the will of the Lord. 
t Act. 20.26.   
Secondly, truth should not be mingled with Answ. 2 falsehood or lying; for they are like the Jron and the Clay that will not cleave together. (Daniel 2 43.) And therefore saith Saint Paul, I speak the truth in the Lord I lie not. (Rom. 9.1.) Because all Ministers should be careful to avoid all lying, and teach nothing but the truth, and the whole truth unto their people.  
Thirdly, because it is the subtletic and the Answ. 3 craft of the Devil to hid and conceal lies under some truths: Thus Satan by keeping bacl part of the truth, would have persuaded Christ, that he might lawfully have cast himself from the top of the Pinnacle 
u Matth. 4 6. . Thus the Pharisees say Christ blasphemes, because he makes himself equal with God: 
v joh. 10.33.  and undertakes to forgive sins which none but God can do; 
w Mar. 2.7  hiding untruths under verity, Christ being God, as well as man, and therefore might pardon sins, and without robbing of God, make himself equal with him. And therefore if we desire not to err, we must labour to know the whole truth of God, in things necessary unto salvation.  
Quest. 3 Is every truth profitable to be taught?  
Answ. 1 First, oftentimes some truths are less profitably taught in things De facto.  
Answ. 2 Secondly, in hard and difficult things the teaching of the truth is sometimes less profitable, and therefore those things which are more hardly understood, should be more rarely taught. Yea, hence Saint Paul would not have the Romans to receive him, who was weak in faith, unto doubtful disputations. Romans 14.1.  
Answ. 3 Thirdly, there are many nice and curious questions, which being not necessary unto salvation, are less profitable to be taught.  
Answ. 4 Fourthly, but those fundamental truths which are necessary to be known, and believed, and practised, are profitable for us, and those must be taught one after another; that so we may add line unto line, and precept unto precept, getting now a little and then a little, until we come to the perfect measure of perfect men in Jesus Christ.  
Secondly, Christ reproves and blames the Scribes and Pharisees, because they tax the more gross sins, but see not the inferior.  
Quest. 4 Whence comes, it that the carnal man can condemn the greater and more criminal sins of the world, and land, as the corrupt Scribes and Pharisees do here?  
Answ. 1 First, because the light of nature teacheth this; for those things which the Law of God forbids as sin, the law of nature condemns as vice.  
Answ. 2 Secondly, the very tradition of Religion, and practise of Moral honesty amongst men, teacheth them to condemn gross and enormous sins.  
Answ. 3 Thirdly, the frequent and daily preaching of the Word in these places, doth dissuade us from sensible sins and teacheth us to condemn outward evil actions.  
Quest. 5 Why doth not the natural and carnal man condemn internal sins as well as outward, for the Word teacheth and discovereth those as well as the other?  
Answ. Because spiritual things are spiritually discerned, and the natural man cannot understand them (1 Cor. 2.14, 15.) Ye have that unction of the Holy Ghost, therefore you know all things, saith the Apostle (1 john 2.20, 27.) as if he would say, until we be endued with grace from above, we cannot know or be truly convinced of our true and spiritual duty unto God.  
Quest. 6 What outward duties may a mere carnal man perform?  
Answ. 1 First, he may be an honest man: many Philosophers were very honest men, and yet but natural men.  
Answ. 2 Secondly, he may hear the Word of God, as Herod did, and many do daily.  
Answ. 3 Thirdly, he may hear the Word of God with joy, as did Herod, and the stony ground, who brought forth a blade, that is expressed some shows of delight in the hearing thereof, either external or internal.  
Fourthly, he may confess and acknowledge his sins, as did Cain and Saul.  
Fifthly, he may humble himself, as did Ahab, Answ. 4 who although a King, yet sits in sackcloth Answ. 5 and ashes, when God threatens him.  
Sixthly, he may make some satisfaction and Answ. 6 restitution, as did judas who brought bacl the pieces of silver again.  
Seventhly, he may reform himself and life Answ. 7 in some things, as did joas (for a time) and jehu and Herod, who did many things.  
Eightly, he may have some general gifts of Answ. 8 the Spirit, as of prophecy with Balaam, or of miracles with divers, Mat. 7.22.  
Ninthly, he may join himself to the society Answ. 9 of the professors of the Gospel; thus did Simon Magus, Acts 8.13. and Nicholas, Acts 6.5. and Rev. 2.6. and many who at length left them 1 John 2.19.  
If the natural man's estate be thus deplorable, Quest. 7 how may he be truly humbled in and under it? for for the most part they are as fearless and hopeful as the best.  
True it is, that the natural, civil, Answ. moral honest man is so well conceited of himself for the most part, that he will not suffer himself to be checked or reproved; and therefore that he may learn to be humble and lowly in his own eyes, and labour to come out of his miserable blind and corrupt condition, let him carefully mark and observe these five things.  
First, the multitude of his sins; let him here sum up 1. His usual and daily offences which he commits, and yet thinks not of at all. 2. His idle and vain words, yea his obscene and blasphemous speeches. 3. The eruptions of his affections and passions, which are sometimes transported with anger, pride, revenge, covetousness, and wantonness. 4. His unknown sins, which are therefore unknown, because he doth not observe and mark his actions: and therefore unknown sins, because as yet he thinks them lawful, not knowing them to be prohibited by God.  
Secondly, let him consider his great neglect of good works and duties: as 1. how many duties he hath omitted and left undone, both towards God, his Country, the Church, the poor, his parents, kindred, children, and servants. 2. How weakly and unworthily he performs those duties which he doth; how fare short they come of that divine perfection which God requires in every good work; yea how the outward good works which he performs are stained and blotted with pride, vain boasting, ostentation, and self-love.  
Thirdly, let him diligently observe the stupidity of his conscience, how bold, and obstinate, and senseless it is; as for example. 1. He never doubts of his condition 2. He never fears the wrath and judgements of God. 3. He never seeks to be delivered from the wrath to come. 4. He never trembles w●th the sight of his sins (his heart not being circumcised) he is never touched with a sense of his iniquities. The Children of God are ever and anon in heaviness and tears for the sins they commit against so gracious a God, and so beloved a Father, thinking in this kind every molehill a mountain; but the natural man although he be never sure, yet he is always secure, singing peace unto his own soul, and saying, no evil shall come unto him.  
Fourthly, let him truly know and acknowledge the end of his obedience; and what his aim and scope is in all the good duties which he performs; namely, always either his gain, or estimation of the world, or vain glory; ever obeying for himself, never for God; ever seeking himself, never seeking the glory of his heavenly Father.  
Fifthly and lastly, let him consider his weakness (of rather want) of faith▪ let him examine what spirit he hath; well may he have the Spirit of slumber, and a deceivable presumption; but that internal sweetness and spiritual peace, which might corroborate him against terrors, dangers, and death; or comfort him in afflictions, or make him victorious over the greatest trials, Rom. 8.38. he never had the least taste or relish of.  
Quest. 8 Must we only judge ourselves by our works?  
Answ. We must not only judge ourselves by our external actions, but also by our internal; by our thoughts, consciences, and least sins; as for example:  
First, if thou be not a thief, then see whether thou art not unmerciful, or covetous, or desirous of something which is thy neighbours. Secondly, if thou be no murderer, then see if thou hast not been angry with thy brother without a cause, if thou hast not hated him, if thou hast not endeavoured, at least desired to be revenged, if thou hast not contended with him for some petty trifles, if thou hast not called him Racha or fool in thy anger; yea examine whether thou lovest him or not. Thirdly, if thou be no adulterer, then see if thou hast not either with thy hands, or eyes, or heart, or affection, lusted after some, or shown some wanton tokens. Fourthly, if thou be no perjured person, or one who hath horribly prophanned the name of God by blasphemies; then see if thou hast not sometimes without an oath, spoken rashly or irreverently of God, or of the Gospel, or of holy things; yea, hast thou not had unreverend thoughts of God? Thus examine thyself both by thy outward and inward man.  
Quest. 9 If this strictness be now required of us under the Gospel, than who can be saved?  
Answ. 1 First, by the works of the law no man living can be justified or saved.  
Answ. 2 Secondly, every one is then made the child of God, when the spirit of God speaks unto him by faith.  
Answ. 3 Thirdly, this evidence and testimony of the Spirit is by and by confirmed unto us, by a holy conversation of life, which is performed in the sincerity of the heart, all our actions proceeding from sincere affections.  
Answ. 4 Fourthly, and from hence we are assured by the same blessed Spirit, that our infirmities shall not 〈◊〉 imputed unto us, but covered by that precious garment of Christ's righteousness, Rom. 8.2. and 4.5, 6. from Psal. 32. And therefore our failings shall not make us fall short of eternal life, if we do but in sincerity of heart strive and endeavour to serve the Lord in whatsoever he requires, for he graciously doth accept of the will for the deed.  
§. 2. Swear not at all: Sect. 2:  
Why is this general negation added? Quest. 1  
First, Answ. something is here to be understood in the answer of the Pharisees: They say, Thou shalt not for swear thyself, but shalt perform unto the Lord thine oaths; as if they would say, thou shalt pay unto God what thou sweatest (By God) to give unto him; but if thou swearest by any thing else (namely, either by heaven, or earth, or jerusalem, or thy hand, or eye, etc.) than thou needest not to perform thine oath except thou wilt: This was the Pharisees gloss upon that saying which is mentioned before verse 33. and so our Saviour gives us a touch of it, Mat. 23.16. Hereunto our Saviour in this verse, and the two following answers, that by those things, to wit, heaven, earth, etc. it is neither lawful to forswear nor to swear: this ●e lays down, and collects that.  
Wherein were the Scribes and Pharisees Quest. 2 faulty concerning this third Commandment?  
First in general, Gualther (upon these words) Answ. 1 observes that both they might be, and many amongst us are guilty here of abusing the name of God, and violating this precept many ways without an oath: as for example;  
First, when we speak irreverently of divine things, to wit, either I. of God himself; or II. of his law; or III. of his threaten; or iv by wresting and perverting the examples of God's judgements; or V by jesting of Scripture inter pocula, in our mirth.  
Secondly, when we abuse it unto enchantments, Answ. 2 and spells; as is done with Saint john's Gospel, and Psal. 50.  
Thirdly, when we abuse it unto Execration and cursing; as God quite it, or the vengeance of God light upon him for it, or the like.  
Fourthly, when it is abused for gain; thus I. Beggars daily and hourly profane the name of God: II. those also who pretend religion, that they may deceive the better. III. And they who teach chaff for wheat, the inventions of man for the word of God.  
Fifthly, Magistrates are here faulty, when they do not use the power which is given them by God unto the glory of God and his truth: All these are transgressors of this precept, and yet without an oath: But these being more remote from our Saviour's scope, in this verse, I leave them.  
Secondly, more particularly there is here a double fault, which our Saviour meets withal in the Pharisees, to wit, first, that they condemned no rash oaths by the name of God but only Perjury; if a man did not swear falsely, than they thought him not faulty, although he swore by God. Secondly, as they condemned not those oaths, which were dierctly sworn by God, except they forswear themselves: so neither did they blame those oaths which were indirectly sworn by God, to wit, by his creatures: of both which particularly.  
First, the Jews thought that they were not bound to perform their oaths except the oath were by God, Observe. or by the gold of the Temple, or by the gift upon the altar, Mat. 23.16, 17, 18. This our Saviour here opposeth, Teaching us that it is not enough to swear truly, except also we swear lawfully.  
Quest. 3 Who are faulty here?  
Answ. 1 First, they that swear false oaths, wicked oaths, sophistical and equivocating oaths, yea they who swear to do in impossible things.  
Answ. 2 Secondly, they who swear by Idols, and false Gods: of this by and by, when we speak of swearing by the creatures:  
Only here a question may be moved, Whether it be lawful to accept of such an oath at an Quest. 4 heathens hand or not? Answ.  
Saint Augustine (ad Publicolam) grants and allows it: and Peter Martyr, fol. 239. §. 11. seems to assent unto it. Yea except this be admitted, there can be no bargains or covenants ratified or confirmed with them: for an oath is the strongest tie and bond that men have, and the heathens have no knowledge of the true God; and therefore what can they swear by, but by those things which they hold as Gods: Thus Vladislaus took an oath of Amurath though it were by Mahomet: And thus jacob takes an oath of Laban. Gen. 31. Answ. 3  
Thirdly, they are faulty who swear by God indirectly: and these oaths are twofold viz. 

First, by wresting or winding the thing affirmed, or by speaking deceitfully thereof; this is called equivocation, of which before.  
Secondly, an indirect naming of the person, by whom the oath is taken; 

This is done sometimes Re, in the thing attested. Thus the Pharisees though they might swear by Heaven (because that was not by God) but Christ saith it is God's throne, and therefore it is an indirect swearing by him.  
This is done sometimes Voce, by a Metathesis, putting one name or word for another; thus profane persons will swear by Cock's bones, or Dog's death, and yet think they swear not; but this is an indirect swearing by God also.      
Answ. 4 Fourthly, all rash swearers are here guilty, and this is chiefly hear meant. The Hebrews have two words principally for swearing, namely Laschaker, and Leschane; the first forbidden. Levit 9.12. the second, Exod. 20.7. and are thus distinguished; Laschaker signifies a false oath; Leschane signifies a rash oath, both which are forbidden here, the first verse 33. the second verse 34.  
We are commanded to swear in truth, judgement, and righteousness 
a jer. 4.2. ; now we swear in truth and righteousness, when we swear that which is true, considerately, and upon mature deliberation, an oath being required of us by a lawful Magistrate in a weighty cause 
b Simler. s. Exod. 20. ; If Vzzah were strucken with death because rashly he put his hand to the Ark, what may they expect that thus rashly upon every sleight and light occasion dare profane Gods holy name. Hence Augustine saith, juramentum non in bonis, sed necessarijs: that is, the practice of swearing is not to be praised, but, necessity urging, it is to be approved.  
Quest. 5 How must we swear, not only Veré sed etiam legitimè, truly, but also lawfully?  
Answ. Moderate and square thy oaths by these rules, namely;  
Rule. 1 First, refrain this use of swearing as much as thou canst, accustom not thyself unto it.  
Rule. 2 Secondly, when thou swearest, let the cause moving thee thereunto be weighty, yea concerning a thing which is necessary to be known.  
Rule. 3 Thirdly, take not an oath, except he whom thou speakest unto will not believe thee without an oath: neither by any other way canst thou possibly persuade him; & join the former rule with this, that is, let the thing be necessary to be known, for we must not swear for every thing, because our neighbour without an oath will not believe us.  
Fourthly, when such a cause moveth thee to Rule. 4 swear, let thy oath be taken after a holy form and manner, and not after a superstitious: we must not swear by the life of Pharaoh, but by the holy one of Israel.  
Fifthly, let thy oath be undertaken considerately, Rule. 5 not slightly or lightly, as the custom is with the vulgar sort.  
Sixthly, and with a reverend meditation of the Rule. 6 presence of God, whom thou takest to witness, as also with the assent of thy conscience.  
§. 3. Non omninò jurabis: swear not at Sect. 3 all.]  
Christ meaning is not here to forbid all swearing simply, but all swearing after the jewish manner and custom, that is in common talk and communication (of which by and by) as appears in the following words, let your communication be yea and nay, verse 37. for this is a rule to be observed in the interpretation of Scripture, That things generally spoken must particularly be understood according to the circumstances of the present matter in hand: As when Paul saith 1 Cor. 9.22. he became all things to all men; if it should be taken generally, we might say, that with blasphemers he became a blasphemer, etc. And therefore that speech must be restrained to the use of things indifferent, in all which he yielded to the weakness of all, that he might win some: And so here, swear not at all, must be restrained to the Jewish custom, which was to swear by the name of God in their common talk, and by other creatures; both which Christ doth here utterly condemn and forbid.  
Object. The Anabaptists allege this place to prove that all swearing, is forbidden and therefore it is not lawful to take an oath before a Magjstrate▪ because Christ saith swear not at all: thus thought also some heretics (namely the Pelagians & Waldenses) in the primitive Church, yea also some of the Ancient Fathers, Hierom, Theophylact, and Chrysostome thought, that the Lord in the old Testament did only permit swearing, as he did some other things which were evil, that he approved not of, and that Christ now did quite take away the same.  
Answ. 1 First, that our Saviour doth not take away all swearing, in here saying, non omnino jurabis, Thou shalt not swear at all, appears thus.  
First, it is allowed in the Old Testament and commanded as a part of God's worship: and a means to cease strife, and contentions among brethren, Read Exod. 22.11. and Deut. 6.13 and 10.20.  
Secondly, it was allowed of in the New Testament: The Prophet Esay prophesying of the times of the Gospel, saith, He that sweareth in the earth shall swear by the God of truth 
c Esay 65.16. . And the Apostle first teacheth us that swearing is lawful by the Lord's example, who having no greater to swear by, swore by himself 
d Heb. 6.13. : then secondly he telleth that men swear by the greater, and an oath among them is an end of all strife, verse 16.  
Thirdly, that all swearing is not forbidden or unlawful, appears by the examples of the Saints both in the Old and New Testament; Abraham swears to Abimelech, Gen. 21.24. and so Isaac also, Gen. 26.31. And the Prophet Esay saith, five cities in the land of Egypt shall speak the language of Canaan (that is, shall embrace the true religion) and shall swear by the Lord of hosts 
e Esay 19.18. .  
Fourthly, that Christ doth not quite take away all swearing, appears by these reasons.  
I. Because he saith himself, he came not to destroy the law; now if he had condemned and forbidden all oaths, he had dissolved the law and the Commandment of God which saith, Thou shalt swear by my name 
f Deut. 6.13. and 10.20. ; And therefore Christ here saying, Thou shalt not swear at all, doth not destroy the law but fulfil it, because he taught them the way and means how to fulfil it, namely, to take heed of all perjury and rash oaths, as we shall see amply by and by.  
II. This will appear by the consideration of the nature of an oath; because an oath is nothing else but an invocating of God, whereby we desire, that he who is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcher and knower of the heart, would give testimony of the truth, and punish him who swears, if willingly or wittingly, he affirmeth any thing which is false: Now none without blasphemy can say that Christ forbids and condemns invocation of God.  
III. The truth hereof appears by the end and use of an oath; both in regard of God and man. First, an oath ascribes unto God, 1. the laud and praise of infinite wisdom, because he only knows the most secret corners and passages of the heart, and understandeth all truth; and therefore we implore his presence, to testify the truth of that which is delivered. 2. an oath doth ascribe unto God the praise of infinite goodness and justice, because he is the only defender of truth, and avenger of falsehood: and therefore we desire in swearing, that if we utter any falsehood, God would judge us and make us examples unto others.  
Secondly, in regard of man, swearing is the very bond of all humane society and civil government, which cannot subsist without truth: therefore the Apostle saith, that among men swearing is the end of all strife; as if he would say, there is no greater, better, nor surer way to be believed then by taking a lawful oath: because he who makes no conscience of an oath, makes conscience of nothing: And therefore to condemn and forbid all swearing were to detract from God's glory, and to destroy and dissolve the bond of humane society 
g Pareus. s. .  
iv That Christ doth not quite take away all oaths appears, because there was nothing commanded in the law of Moses, which was sin in itself; and therefore Christ would not forbid that which was good.  
V Because swearing is commended, as a special part of God's worship, and an excellent sign of an upright man; yea, hath a promise of blessedness: whence I argue thus.  
That which God the holy Ghost commends in Scripture as a part of God's worship, and a sign of an upright and holy man; and which God the Father promiseth to reward with eternal happiness: that God the Son will never quite take away, condemn, or prohibit:  
But swearing truly and lawfully by God, is commended by God the Holy Ghost as a part of God's worship, and a sign of an upright and holy man; and hath a promise from God the Father of eternal glory. Therefore God the Son will never quite take it away.  
The first proposition I take as granted, because I hope none will deny it: The second may be thus confirmed; Every one that sweareth by God shall glory, but the mouth of them that speak lies shall be stopped; here is both an Antithesis between the wicked and those who swear by God; as also a promise made unto such 
h Psal. 63.11. . Thou shalt swear (saith jeremiah) the Lord liveth, etc. and thou shalt turn from thy abominations, and then thou shalt not remove, jerem. 4 1, 2. But most plainly the Prophet David, Psal. 15. propounds a double quere.  
First, Oh Lord, who shall dwell in thy Tabernacle? Quest. 1 who shall abide in thy holy hill? that is, who shall be made partakers of eternal happiness?  
Answer, He that walketh uprightly, Answ. and worketh righteousness, and speaketh the truth from his heart.  
Secondly, who walketh uprightly, and worketh Quest. 2 righteousness, and speaketh the truth?  
Answer, He that sweareth and changeth not, Answ. though it be to his own hurt.  
VI It further appears that Christ condemns not all swearing, because he saith here, Thou shalt not swear by Heaven, or by Earth, or by jerusalem, or by thy Head; but he doth not say, Thou shalt not swear by God, and we allow of no other oaths. And thus much for the first general answer to the second objection, that our Saviour doth not prohibit all swearing, in saying, Thou shalt not swear at all.  
Answ. 2 Secondly, the meaning of our Saviour's words is, Thou shalt not swear at all ordinarily in thy common talk; And thus Saint james is to be understood, when he saith, Swear not neither by heaven, nor by earth, nor by any other oath 
i James 5.12. .  
Quest. 3 Why is all swearing forbidden in ordinary communication and discourse?  
Answ. 1 First, because it comes from Satan, vers. 37. Whatsoever (in our common talk) is more than yea or nay, comes of evil, that is, from that evil one, the devil.  
Answ. 2 Secondly, because swearing ariseth from no internal concupiscence, and therefore is more inexcusable: It proceedeth not from any desire of honour, or pleasure, or gain, or ease and idleness; for there is none of these to be acquired by common swearing, it only proceeds from a perverse nature: And therefore as he is the best Christian who loves, serves, and desires God for himself, and not for any reward; so he is the worst Christian who blasphemes, disobeyes, displeases, and dishonours God for himself, and not for any thing whereby he may have either pleasure, or profit, or honour, or ease; for the swearer is both more wicked, and more foolish, then either the drunkard, thief, or adulterer, because there is pleasure and profit in these, but in that, nothing but a corrupt and perverse disposition.  
Answ. 3 Thirdly, this pollutes and profanes the Name of God, the mercy of God, the justice of God, yea all the Attributes of the Lord, to attest his presence and testimony, upon every trifle, brabble, and slight occasion.  
Answ. 4 Fourthly, this profanes the worship of God, a religious oath is a part of God's worship, as was said before; therefore this customary and usual swearing, profanes this worship: So prayer is a part of God's worship, but he who at Dice shall pray God to send him a good cast, profanes that worship.  
Answ. 5 Fifthly, because by this usual swearing we defile and pollute our tongues, which are given us for the glory of God: David saith, He will praise God with the best member he hath, that is, his tongue, because it was given us by God, that thereby we might laud, praise, magnify, and honour his holy Name; now by swearing we dishonour both God and our tongues.  
Answ. 6 Sixthly, because God will never hold him guiltless, that thus profanes his Name, Exod. 20.7. but will cut off the swearer from the face of the earth, Zach. 5.3. and Hosea 4.2.  
Answ. 7 Seventhly, because of all other sins, it is committed without shame; the Thief blusheth if he be taken stealing; the deceitful person, if he be taken lying, or using false weights and false measures; the Drunkard is ashamed of his drunkenness after he is himself; the Usurer is partly ashamed of his trade, as appears by his privacy therein, and excuses thereof, and protestations that if he were certainly convinced that it were sin, he would leave it; the Adulterer is ashamed to be taken in the act, or to be known to have committed folly with a Harlot; but the ordinary swearer never seeketh to hid his sin, never goeth about to excuse his sin, never blusheth for his sin.  
Eighthly, because of all other sins it is against Answ. 8 the face, Name, and honour of God.  
Ninthly, it is a thing condemned by all Religions, Answ. 9 the Turks, Papists, Anabaptists, and who not, do utterly condemn, dislike, disallow, and prohibit it.  
Tenthly, because it is a thing very hard to be Ans. 10 left: Nemo novit, nisi qui expertus, quam cifficile extinguere jurandi consuetudinem (August. s.) None can imagine how hard a thing it is to leave the habit and custom of swearing, but only he who hath been a common swearer, and hath laboured to leave it.  
Eleventhly, because he who accustometh Ans. 11 himself to swearing, cannot be free from perjury: He who speaks much, cannot but speak something too much; he who useth many words, must needs use some unseasonable words; so he who accustometh himself to swear often, cannot but sometimes swear falsely: And therefore we had need be careful this vulgar horrid impiety of common to avoid swearing.  
Some object again, men will not believe me Object. 3 except I swear: and therefore what should I do?  
Chrysostome (sup.) gives three answers hereunto. Answ. 1 First, rather let them not believe thee, then offend thy God: It is better that others should call the truth of that in question which thou affirmest, than thou be questioned by God in his wrath, for affirming it unto them, with an unlawful oath.  
Secondly, men will believe thee the worse Answ. 2 for swearing: oftentimes a man is not believed when he swears the truth, because he swears it, or because swearing is customary unto him.  
Thirdly, rather lose (saith the Father) the Answ. 3 thing in question, then swear for it: if thou canst not have thy own without swearing, then lose it. This must be understood, 1. of light and trivial things, which are of no great moment, neither will hurt us though we lose them. 2. Of rash oaths, not of oaths solemnly and seriously taken before a lawful Magistrate.  
Whether is it lawful to enforce one to swear, Quest. 4 and take an oath or not?  
For a Magistrate to impose an oath, Answ. cannot be altogether forbidden or disliked, with these limitations: 1. If the thing be weighty. 2. If otherwise it cannot be known.  
§. 4. Neither by Heaven, nor by Earth, nor by jerusalem, nor by thy head, that is, by no creature at all.]  
Quest. 1 Why is it not lawful to swear by any creature at all?  
Answ. 1 First, because they are none of ours; But of this afterwards.  
Answ. 2 Secondly, because it was never lawful, nor warrantable: sometimes it was, and is allowed to swear by the Name of God, upon some weighty occasion, but never by any creature.  
Answ. 3 Thirdly, because he who swears by any creature, sins in a double regard; namely, I. Because he swears, which he should not at all, in his usual discourse. II. Because he doth idolise a creature, and deify the thing which he swears by. For the understanding of the second particular, observe that he that swears, performs three things. First, he calls God to witness the truth of that which he affirms. Secondly, he doth oblige himself herein to honour God, for an oath is a part of God's worship, as we may see, Psal. 63.10. Esa. 45.23. and 48.1. and jerem. 4.2. Thirdly, he desires God to be revenged of him, if he speak not the truth, or if he perform not his oath: And thus he who swears by any creature, doth I. call it to witness the thing affirmed. II. Doth oblige himself to worship it as a God. And III. Doth entreat it to punish him, if he falsify his oath; and so doth idolise and deify a creature, setting it up as a God.  
Quest. 2 Is it not lawful to swear by the Creatures indirectly? Have not many dear and precious Saints done this? Did not Elisha say unto Elijah, As the Lord liveth, and as thy soul liveth, I will not leave thee, 2 King. 2.4. and repeats the same words again, vers. 6. So the good Shunamite saith to Elisha, as the Lord liveth, and as thy soul liveth, I will not leave thee, 2 King. 4.30. And so Paul, I protest by your rejoicing that I die daily, 1 Cor. 5.31. So good Hannah saith to old Eli, as thy soul liveth, my Lord, I am the woman, that stood here before thee, etc. 1 Sam. 1.26. And thus Abner saith to Saul, concerning David, as thy soul liveth, oh King, I cannot tell, 1 Sam. 17.55. Now all these are indirect swearing by the creatures, and therefore may not we by their examples obliquely swear by them also?  
First, in general, if any of the Fathers or Answ. 1 Saints have sworn amiss, we must not therefore imitate them therein, for we have Laws to be regulated by, and not the examples of men, though holy.  
Secondly, these phrases, as thy soul lives, or, Answ. 2 as my soul lives, or, as I live, is no more than, if we should say; in truth, or the thing which we affirm is as true, as our souls live; and so is no oath, except we swear by it, as joseph did, By the life of Pharaoh.  
Thirdly, Peter Martyr answers, that the Answ. 3 name of a creature may be added two manner of ways, to wit, 1. actiuè, actively, as here when a man swears by the heaven, or earth, etc. and this is never lawful, for so a man makes the creature his Judge. 2. Passiuè, passively, which may be lawful: For the understanding hereof observe,  
That some oaths are 

First, Simple, namely a direct and plain attestation or calling upon God, or some creature, for witness of what is said, as by Heaven, or Pharaohs life.  
Secondly, compounded, & that either with a 

Blessing, as Pharaoh said, so let the Lord be with you, as I will let you go, Exod. 10.10.  
Curse, as David said, God do so and more also, if I destroy him not 
l 1 Sa. 25.22.       
Now in this sense it is lawful to add the name of a creature, that is, with this addition, saxit Deus: The Lord grant that thy soul may live: and thus joseph had not sinned, if he had said no more but this, The Lord grant that Pharaoh may live.  
Thus we see how carefully we should avoid all swearing by the creatures, because all attestation of them is prohibited, A solio ad capillum, a maximo ad minimum, August. sup.  
Whether is it worse to swear by God or by Quest. 3 a creature in our common talk?  
It is a very hard question for me to resolve: Answ. And the difficulty lies here: First, because in thesi it is a greater sin to swear by the creature, because it is peccatum, in thesi, simply a sin, and never lawful to swear thereby.  
Secondly, but yet in hypothesi, there are two things to be looked into and observed, besides the sin committed by swearing.  
To wit, 

First, the profanation of the Name of God, and so that is the greater fin, which is sworn by the Name of God.  
Secondly, the Idolatry which is committed: and so it is the greater sin to swear by a creature; for   this is 

Blasphemy to profane God's name.  
Idolatry to swear by a creature.    
Quest. 4 By what creatures do men usually swear?  
Answ. 1 First, amongst the Gentiles there were divers customs. Homer saith, Kings swore by their Sceptres, and others tell us, that the Turks swear by their Swords; the Scythians by the wind, and sometimes by the King's Throne: Zeno by the caper bush; Socrates sometimes by a Dog, sometimes by an Oak, sometimes by a Goat.  
Answ. 2 Secondly, the Jews did usually swear by Heaven, by the Elements, and by Jerusalem. Hierom.  
Thirdly, Christians have extremely exceeded here also, some swearing by the King's head, others by Othoes' beard, others by the Saints, others by the Heaven, by the light, by the day, others by the earth, bread, sword, or whatsoever is in their hands or eyes, others by the head, soul, life, hand; And therefore to conclude this section, remember these three things.  
First, from whence comes this wicked swearing by the creatures? It comes neither from the Spirit of God, nor from a holy zeal, nor from a pure conscience, but from evil, that is, 1. either from the Devil; Or 2. From an unbridled desire of sinning: Or 3. From a wicked custom.  
Secondly, whom dost thou resemble in thus doing? not believers, but infidels; not righteous, but wicked men.  
Thirdly, what dost thou when thou swearest by a creature? thou makest a God of that which thou swearest by: And therefore let all those be ashamed of using these oaths, who would be ashamed to make a God with their hands, and to fall down and worship it, Psal. 115.4, 5, 6, 7.  
Sect. 5 §. 5. For it is God's Throne.]  
Quest. 1 Why doth our Saviour add this and the following reasons, against these oaths used by the Jews?  
Answ. 1 First, some say because these were no Gods; as if Christ would say, you must swear only by God, but these are no Gods, therefore you must not swear by them: And hence (perhaps) came that vulgar error among the Jews, that the oaths which were sworn by these were not obligatory, because they were not Gods.  
Answ. 2 Secondly, some say, because they are the creatures of God, and therefore are not to be profaned, August. s.  
Answ. 3 Thirdly, some say our Saviour confirms this with strong reasons that we must not swear by the creatures, because swearing directly by them, we swear indirectly by God, Calvin.  
Quest. 2 What is the meaning of this reason why we must not swear by heaven, namely, because it is the seat and Tribunal of God?  
Answ. 1 First, some expound this of the Saints, as if our Saviour would say, Thou shalt not swear by the Saints, because God is in the midst of them.  
Answ. 2 Secondly, some expound these words Allegorically: Heaven is the soul of the righteous, earth of the wicked, that is God's Throne, this is his footstool, August. s.  
Answ. 3 Thirdly, it is understood of the presence of the Majesty of God, which shows itself there in most excellent beauty and glory. Where (with Chrysostome) we may observe, that Christ doth not praise the earth, Obser. because it is fruitful, or the Elements, for the purity of their nature; or the Heaven for his excellency; but he commends the 

Earth, because it is subject to God.  
Heaven, for the presence of God; because it is the place where the glory of God is revealed:   he dwells in the Heaven, Psal. 2.4. and 113.4, 5. our God is in the Heavens, Psal. 115.3. Read Psal. 123. and Matth. 6.9. and 1 Tim. 6.16. and Psal. 15.1. and 2 Cor. 5.6.  
Quest. 3 Doth not God dwell in the earth? Is not he every where?  
Answ. He is not included in the heaven (because earth is his footstool) but he speaks according to our capacity, that we may understand the full and perfect fruition of God to be in Heaven.  
But God is said to dwell amongst us, Object. to abide in his Temple, and to remain in Zion: And therefore his Seat and Throne is not in Heaven?  
The habitation and dwelling of God is manifold; namely, First, in his Temple, Answ. I have loved the habitation of thy house, and the place where thine honour dwelleth 
l Psal. 26.8. . Secondly, amongst his people, In Salem also is his Tabernacle, and his dwelling place in Zion: that is, in the assemblies of his children 
m Psal. 73.2. .  
Thirdly, in the hearts of the poor and humble: I am the Lord whom the Heavens cannot contain, with whom then shall I dwell? even with him that is of an humble and contrite heart 
n Esa. 57.15. .  
Fourthly, in Heaven, and this is God's proper Mansion: But of this more in Mat. 6.9.  
§. 6. Neither by the earth, for it is his footstool.] Sect. 6  
Why are these words added, Earth is his footstool? Quest. 1  
First, to teach us, that God governs all things Answ. 1 in Heaven and Earth.  
Secondly, to teach us, that God is so immense Answ. 2 and infinite, that he fills Heaven and Earth; The Heaven (saith Solomon) and the heaven of heavens cannot contain him, 1 King. 8.27. Read Acts 7.48, 49. and 17.24. Esa. 66.1. The person of the Lord is infinite, and Ubiquity is proper unto him. He is 1. As water in the Sea. 2. As the eye of man over the earth. 3. As the air in the world. 4. As the knowledge of man, which extends itself unto all things. 5. Or as the soul in the body, which is in the whole body, and in every part thereof.  
What benefit may we reap from this Infiniteness Quest. 2 and Ubiquity of God?  
It should teach us to have no base, or low, Answ. or carnal thoughts of God, but observe what he is, that it may breed and beget in us a greater reverence of his sacred Majesty: And that 1. in our prayers. 2. In the hearing of his Word. 3. In the use of his Name, as the Jews called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore let us frequently meditate,  
First, of the glory, beauty, and excellency of his Majesty.  
Secondly, how great respect, and reverence we own unto him.  
Thirdly, his anger and jealousy if we provoke him.  
Fourthly, how infinite the reward is both of mercy and justice, which he hath in his power: How abundantly able he 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 jerusalem, for that is the city Sect. 7 of the great King.]  
Why doth not our Saviour say, Swear not by Quest. 1 jerusalem, because that is my title, or my Father's city, but the city of the great King.  
First, the jews did not acknowledge Christ, and therefore he urgeth that which they acknowledge. Answ. 1  
Answ. 2 Secondly, because Christ had rejected the City, john 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 himself.  
Answ. 4 Fourthly, because the jews respected Herod, and Pilate and the Romans more than Christ; and therefore he shows that all their power, authority and dignity, is nothing in comparison of this prerogative to be the city of the great King: because all other things are uncertain, only this is .  
Answ. 5 Fifthly, to teach us, that all Christians should and ought to labour to be the city of the great King; and a kingly Priesthood, 1 Pet. 2.9.  
Quest. 2 Why should Christians thus labour to be a holy city unto God?  
Answ. 1 First, because we are of God, 1 john 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 Satan, 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 we must in grace. Wherefore let us always remember this city (that is, heaven) and comforme ourselves thereunto: making that the scope of our life, and care, and of all our endeavours: yea hence let us labour 1. for spiritual knowledge, that it heaven we may know as we are known. 1 Cor. 13 12. 2. For purity, because no unclean thing shall come into heaven, Revel. 21. the last verse. and 22.25. 3. For good affections, because evil lust's war against the soul, and would debar us from heaven. 4. That we may be made spiritual, because flesh and blood shall not inherit the Kingdom of God, 1 Cor. 15.50. 5. Let us labour to be zealous for God's glory, because we are created unto his service, and we shall receive the inheritance of sons, if by our service we glorify him.   
Verse. 36 VERS. 36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 
Sect. 1 §. 1. Neither shalt thou swear by thy head.]  
Quest. 1 Why may we not swear by our own head?  
Answ. Because God hath given it unto us, and therefore we must not idolise it by swearing thereby.  
Quest. 2 Why doth Christ forbidden us to swear by our head?  
Answ. Because it is a very childish thing to swear by creatures, as bread, light, hand, head, and the like: as appears by these reasons. First, because (as our Lord elsewhere expoundeth himself) He that (weareth by the Temple, sweareth by him that dwelleth therein: So he that sweareth by creatures, sweareth by God who created them, and yet by no means he will swear by the sacred name of the Lord; as if a child abhorring any bitter thing or poison, should notwithstanding take the same under a little sugar.  
Secondly, because he calleth upon dumb things that cannot hear, he bringeth them to patronise his cause, who can neither hurt nor help: like infants that prate unto babies made of clouts: or like Baal's Priests, unto whom he was not able to give answer, though they called upon him from morning, till noon tide.  
§. 2. Because thou canst not make one hair Sect. 2 white or black.]  
Why doth our Saviour name here only the hair 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, than this, namely, I. That it is the seat of the mind, judgement, and men ory. II. That it is the receptacle of the five senses, the other parts having only 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 conveyance both of meat and drink unto the stomach. But Christ passeth by all these, only naming the hair, the excrements of the head, that he might show unto us that no freedom or liberty is to be given to swearing at all.  
§. 3. White or black.] Sect. 3  
What shall we think of those who by powdering of their hair, Quest. and painting of their faces can make themselves white, though naturally black?  
First, in general, Pet. Mart. 342. saith fucus Ans. 1 which signifies painting, signifies also a Drone, because none but idle drones, (who do not belong unto the Beehive of God's Church, neither employ themselves in any lawful or commendable course of life) use it. Cyprian saith it was invented, and devised by the devil: 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 Devil's marring: He who desires to see the opinion of Tertullian, Cyprian, Ambrose, Chrysostom, Hierom, and Augustine herein, and what they thought of powdering and crisping of the hair, and painting of the face; let him read Peter Martyr 2.11 §. 75. etc.  
Secondly, more particularly, I express what Ans. 2 we think of this practice in these particulars. I. Thou teachest thy face to lie, and to speak and to show what it is not: And therefore if lying, fraud, and dissimulation be evil, no better is painting. II. Thou corrects Gods handy work, as though thou couldst make thyself more perfect than God hath made thee; this is pride in thee, and a tempting of God, to persuade thyself; that thou canst make thyself better than God hath made thee. III. It is the usual practice of harlots, and therefore those who would not be thought to be such should not use this scandalous and offensive practice. IV. Women must not be more careful to please men than God, and therefore they avoid this painting. V The end certainly, is either first pride, or secondly a temptation unto lust: And therefore the thing cannot be good.   
Verse. 37 VERS. 37. But let your communication be yea, yea; nay, nay, for whatsoever is more than these, cometh of evil. 
Sect. 1 §. 1. But let your communication be yea, etc.]  
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 add something to what hath been said before, vers. 34.  
Quest. 1 Why doth our Saviour forbidden swearing in our ordinary talk, as an ungodly and wicked thing?  
Answ. 1 First, because the Devil is the author hereof, as will appear in the last section of this verse: yea, as swearing comes from him, so it bringeth to him, as was probably showed in the example of a Gentleman, riding over a bridge in Cornwall, who was a notorious common swearer, and upon the stumbling of his horse, swore at him, and presently fell with his horse ●nto the R●ver, and was drowned, saying as he fell, Horse and man, and all to the Devil.  
Answ. 2 Secondly, because it is an argument of a profane person: All things fall out alike to all (saith the wise man) to the clean and the unclean, to him that sweareth, and that feareth an oath: In which words he maketh swearing an evident proof of a profane person, Eccles 9.2.  
Answ. 3 Thirdly, because God sometimes remarkably judgeth this common swearing, as we read he did in a serving man in Lincolnshire, who used to swear commonly by God's Blood; for when he lay upon his death bed, continuing still in that sin, he finally heard the Bell toll, and therewith swore, God's Blood this Bell touleth for me, and presently the blood gushing out on all parts of his body, he died.  
Quest. 2 What may we think of the practice of those who swear by the Mass, and by the Rood?  
Answ. This is a wicked thing in a very high degree; because they have been made Idols, and consequently Gods greatest enemies; if a subject should give that royal honour which is due only unto the King, unto a professed and proclaimed Traitor, he deserved to die, and were unworthy to live, that should thus esteem his Sovereign's greatest enemy: so they deserve that God should never hold them guiltless, that thus in God's stead set up these superstitiously used idols, and then swear by them, as if they were Gods.  
This makes the Lord break into such impatience against the Israelites: How should I spare thee, thy children have forsaken me, and sworn by them who are no Gods 
o Jer. 5.7. . And again, They that swear by the of Samaria, saying, Thy God (O Dan) liveth, shall fall and not rise again 
p Amos 8.14. .  
Sect. 2 §. 2. Be yea, yea, and nay, nay.]  
What doth our Saviour mean by this affirmation and negation?  
The Ancients did expound this doubling of the words, yea, yea; nay, nay, Quest. three manner of Answ. 1 ways, namely.  
First, as in the conscience the thing either is or not, so also it should be in the tongue.  
Secondly, as the thing indeed either is or not, so also it should be in the speech.  
Thirdly, as in the mouth there is yea, or nay, so there should be in the deed or work: that is, according to the truth of the thing, and our knowledge thereof, should our words be; and then according to our words spoken, our works should be performed.  
Secondly, our Saviour hereby would teach us Answ. 2 carefully to avoid both all superfluity of speech, and all manner of oaths, answering all questions either by a simple affirmation or negation.  
§: 3. For whatsoever is more than this.] Sect. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word here used, sometimes signifies excellent, sometimes abundant, sometimes superfluous, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supra, as if we should say, above that which is necessary: and so it is taken ●n this place, whatsoever is superfluous, or more than needs, avoid it, for it cometh of evil.  
The An●baptists hence object, that all swearing Object. 1 (yea even before a Magistrate) is forbidden, because it is superfluous, and more than needs, for the thing enquired after, may simp●y be affirmed or denied.  
First, necessary oaths are not superfluous Answ. 1 oaths: thus Beza.  
Secondly, our Saviour saith, Let your speech Answ. 2 be yea and nay: but when the Magistrate imposeth, enjoineth, and commandeth an oath, than it is not ours, that is, in our power (Areti. part. 1. probls. 66.) Our Saviour's scope is here, to forewarn us of all levity, and vanity in our ordinary talk, and not to forbid all swearing when a weighty necessity urgeth thereunto.  
They object again, our Saviour saith here, Object. 2 Whatsoever is more than these, cometh of evil: And therefore to swear by God before a Magistrate, is unlawful.  
This follows not it proceeds from evil; Answ. therefore it is evil: And thus Saint Augustine saith (sup.) Non dicit malum est, sed a malo procedit: Christ doth not say, that it is evil to swear by God in itself, but that it comes from evil, thus ordinarily, and without any necessity to call God to witness the truth of what we affirm.  
Can that be abused in using which is lawful? Quest.  
We may deprave and pollute the best th●ngs by too much liberty: as for example, 1. Answ. Externall good things may be abused. 2. Internal.  
First, there are many external and outward good things which may be abused, as for example. First, Honour is good, but yet, It is not good to eat much Honey, nor for men to seek their own glory too much. Secondly, 
Prov. 25.26.  riches are good, but yet a man may so set his heart upon them, that they may become a snare unto him 
r Mat. 6.19. ; and therefore, as we must not seek honour too much, so must we not labour too fast to be rich. Thirdly, Meat and Wine are good, and yet they may be abused unto gluttony and drunkenness 
s Eze. 16.49. Ephes. 5.18. . Fourthly, apparel are good, and yet they may be abused unto pride, Luke 16 19 Act. 12.21. etc. Fifthly, pleasure and delight is good, and yet they may be abused, Luke 16.25. Prov. 25.16. Sixthly, ease and rest are good sometimes, and yet the abundance of ease is the cause of much evil 
t Eze. 16.19. . Seventhly, time is good, but it may be misspent and abused.  
Secondly, there are many internal and inward good things, which may be abused: as for example.  
First, joy is good, and yet a man may give himself too much to jollity and mirth, Eccles. 3.4. and 7.4. and 1 Cor. 7.29.  
Secondly, sorrow is good, and yet a man may be too sad, and dejected, giving too much way to sadness and grief, Eccles. 3.4. and 1 Cor. 7.29. and 2 Cor. 7 10.  
Thirdly, fear is good, and yet a man may be too fearful, 1 Chron. 21.31.  
Fourthly, knowledge is good, and yet sometimes it puffes up, 1 Cor. 8.1. and Eccles. 1.18. etc. Rom. 12.3.  
Fifthly, Justice is good, and yet a man may be too just 
u Eccl. 7.18. ; that is, a man may be too cruel, severe, and rigid, pressing the Law always to the uttermost, and so Summum jus summa injuria.  
Sixthly, divine Revelations are good, and yet Paul was in danger to have been puffed up through abundance of them 
v 2 Cor. 12.7. . And therefore let us labour to be sober and moderate, Rom. 12 3.  
§. 4. Come of evil, or, a male illo.] Sect. 4  
Some read these words, Neutraliter, cometh from evil; some more rightly Masculine, of the Devil, whatsoever is more than these, cometh of the evil one. Thus Beza, Musculus, Gualther: The reason of this reading is, First, because the article is here added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a malo illo: Secondly, because it is thus taken elsewhere, when one heareth the Word of God, and understandeth it not, then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one, etc. Mat. 13.19.  
Our Saviour here teacheth us, Obser. that as every one in general who works wickedness, is of the Devil (as john 8 44. and 1 john 3.8.) so particularly every customary swearing is from that evil one.  
How is usual swearing from the Devil? Quest. 1  
These ordinary oaths come from Satan two manner of ways: Answ.  
To wit, 

First, immediately, because he tempts thereunto.  
Secondly, mediately, because hath a hand in the occasions of swearing, whether in our 

Selves, which are these 

First, lightness and vanity of speech, or a proneness unto swearing.  
Secondly, a custom of lying, whence it comes to pass, that we are not believed except we swear  
Thirdly, an habit, or evil custom of swearing.  
Fourthly, unbridled anger, which makes us oft break forth into swearing.  
Fifthly, covetousness, whence thou wilt rather swear, then want what thou wouldst or shouldest have. These things are wrought in us by Satan, and are occasions unto us of swearing.    
Brethren which are two, viz. 

First, incredulity, we swear because our brother will not believe us by yea and nay.  
Secondly, persuasion, thus job was persuaded by his wife, to curse God and aye: and many are persuaded by their friends to take many an unnecessary oath.        
Quest. 2 What are the remedies against this usual swearing?  
Answ. 1 First, set a watch over thy mouth, keep thy tongue as with a bridle, that is, speak not rashly.  
Answ. 2 Secondly, give no place to this wicked custom of swearing at all; for it thou dost, thou wilt swear when thou knowest not, and break out into oaths, and never mark it.  
Answ. 3 Thirdly, be true in all thy words and deeds, and then none will suspect thee of fa sehood, but believe thy yea and nay as well as an oath.  
Answ. 4 Give no place to wrath and anger, lest it occasion oaths.  
Answ. 5 Fifthly, be not covetous, lest avarice spur thee on to swearing, rather lose a part of thy substance then destroy by swearing thy best part, thy soul.  
Answ. 6 Sixthly, be not suspicious, but believe all things, until thou know the contrary, lest through thy incredulity thy brother sin by swearing.  
Seventhly, remember that by swearing, I. Answ. 7 Thou servest and pleasest Satan. II. Thou pleasest and servest him that seeks and desires nothing so much as thy destruction, 1 Pet. 5.8. Yea, III. A custom of swearing will bring thee to horrible blasphemy.   
VERS. 38. Ye have heard that it hath been said, Verse. 38 an eye for an eye, and a tooth for a tooth. 
This was a Law given unto the Jews by God, Quest. 1 how then did they abuse or pervert it, that our Saviour here opposeth their opinion or practice of it?  
First, in general, they hence thought revenge Answ. 1 was lawful, and that by this Law, liberty was allowed, par pari reponert, to recompense evil with evil.  
Answ. 2 Secondly, in particular they apply that unto themselves, which is only peculiar and proper unto the Magistrate.  
Quest. 2 Are not these the very words of the law, an eye for an eye, & c?  
Answ. They are, but they are not a true rule to private persons, because they were not given unto them.  
Quest. 3 How do men so abuse Scripture, that from the truth thereof lies are often concluded?  
Answ. This is done many ways, namely, first, Omittendo, by omitting something; as they did, verse 33. Thou shalt not for swear thyself: but omit the words of the law, Thou shalt not swear.  
Secondly, Addendo, by adding something unto the word: thus they do, verse 43. Thou shalt love thy friend, and hate thy enemy: the last clause thereof was added: this is a cursed thing, to add to God's word.  
Thirdly, Sensus nostros ingerendo, by wresting the words to our own purpose: Thus the Papists say, the Apostles had five loaves and two fishes. Therefore there are seven Sacraments 
w Mat. 14 17. . Christ said to Peter, feed my sheep; Therefore the Pope had absolute power to govern the Church, binding and losing, excommunicating and deposing whom he pleases: These are gross consequences.  
Fourthly, Verba premendo, by straining the word beyond his meaning; Thus the Papists inform those words, This is my body: So others, to wit, the Libertines press those words, all things are lawful, stretching them as broad as their consciences are large.  
Fifthly, Malè applicando, by a wrong application, & this is the Jews fault in this place: they apply this law unto themselves, which was given only to the Rulers and Judges.  
Quest. 4 How must we so read the Scriptures, that we may understand them, and not pervert and abuse them?  
Answ. In the reading of the sacred books, observe heedfully these rules.  
Rule 1 First, distinguish betwixt that which is lawful, and that which is necessary: It was not lawful for David (according to the levitical law) to eat of the shewbread, but it was necessary in regard of his and his young men's present hunger.  
Rule 2 Secondly, distinguish betwixt that which is Inconvenient and that which is evil: Here the Separatists are very faulty, because those things which are inconvenient only, they take as unlawful in themselves,  
Rule 3 Thirdly, distinguish betwixt those that are Temporal, and those that are Perpetual: Women have been Prophetesses, but now a woman is forbidden to speak in the Church.  
Rule 4 Fourthly, distinguish betwixt things particular examples, and general rules; Senacherib was slain by his two sons, but it is not therefore lawful for children to be Parricides.  
Fiftly, apply the word aright: but of this we spoke before, Chap. 4. vers. 6.   
VERS. 39 But I say unto you, resist not evil; Verse. 39 but whosoever shall smite thee on the left cheek, turn unto him the other also. 
§. 1. But I say unto you, resist not evil.] Sect. 1  
Wherein doth Christ here oppose himself Quest. 1 unto the Jews?  
First, they think, the law expressed in the Answ. 1 former verse, was given unto private persons, yea unto all, thus Beza, sup.  
Secondly, at least they thought that it was Answ. 2 lawful for them out of a malicious mind, to desire revenge of the Magistrate; according to this law: namely, an eye for an eye, etc. Now our Saviour opposeth himself to both these, showing that neither of them are lawful: I say resist not evil.  
What is meant by this word Evil? or what Quest. 2 Evil is it that must not be resisted?  
First, Beza understands it Masculinè, of that Answ. 1 evil person who offers the injury or wrong: but I subscribe not to this, because the Article is annexed with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, others take it Neutraliter, of evil: Answ. 2 Here we must distinguish of a double evil, namely, I. Poenae, the evil of punishment, this we must endure patiently for Christ's sake. II. Culpae, The evil of sin, here this general rule must be laid down: We must give no place unto sin, or we must not yield to sin at all, but altogether resist it: every sin is from Satan (1 joh. 3.8.) but we must resist the devil to the face, giving no place unto him, Ephes. 4.27. That is, first, we must resist the motions of sin in ourselves: Secondly, we must resist the persuasions of sin which come from others. Thirdly, we must resist the commands of superiors if they be sinful; that is, no command must make us do that which God forbids: children are not to obey Fathers, servants are not to obey Masters; Scholars are not to obey Teachers, when they enjoin the performance of that which God prohibits in his word.  
Fourthly, we must resist our brother's sin, that is, reprove and blame it, and not seem to allow of it.  
What is meant by this word, Resist? Quest. 3  
First, sometimes it is taken in the best sense: Answ. 1 as elsewhere we are commanded to put on the whole armour of a Christian, that we may resist sin, sathan, and temptation (Ephes. 6.13. james 4.7. and 1 Pet 5.3.) and thus the evil of sin is to be resisted, as was showed even now.  
Secondly, sometimes it is taken in the worst Answ. 2 sense: and that according to a double exposition, namely, First it signifies Rebellare, to Resist, which is manifold in Scripture, to wit, I. Some resist the will of God. Rom. 9.19. II. Some resist the Spirit of God. Acts 7.51. III. Some resist the truth of God. 2 Tim. 3.8. iv Some resist the Preaching of the Gospel. 2 Tim. 4.15. V Some resist the Magistrate, Rom. 13.2.  
Secondly, it signifies Contradicere, to contradict and gainsay: Thus our Saviour promiseth to give unto his Apostles such a mouth and wisdom, that their adversaries should not be able to gainsay nor resist 
x Luke 21.15. . And thus they who disputed with Stephen, were not able to resist the wisdom, and Spirit by which he spoke 
y Acts 6.10. . So Elymas withstood Paul, Acts 13.8. and Paul, Peter, Gal. 2.11.  
Quest. 4 Is no evil of punishment to be resisted?  
Answ. Evils are of two sorts. I. Natural, as sickness, diseases, poverty, and the like: the general rule here is; where means may be used for the relieving of our necessities or griefs, there they must be used: and therefore meat and medicines are not to be despised. II. Worldly evils; here the general rule is, where charity is violated, there sin is committed: and therefore all contentions are to be laid aside: hence two questions arise, of which briefly, because we shall handle them more largely in the next Section.  
Quest. 5 Are wars then lawful at all?  
Answ. 1 First, Kings and Princes may lawfully undertake wars; observing these four things. I. let the cause moving them unto war be lawful. II. Let it be weighty and of great importance. III. Let it be undertaken in Christian love and charity. iv Let it be the last remedy of seeking to obtain their rights; that is, let them first try by all means, that restitution and satisfaction may be made for their wrongs, before they wage war.  
Answ. 2 Secondly, for the Subject, it is his part to protect and defend both his King and Kingdom to the uttermost of his power and ability.  
Quest. 6 Is it lawful to go to law at all?  
Answ. 1 First, the Anabaptists deny all Magistracy, and consequently hold all suits unlawful.  
Answ. 2 Secondly, some hold, that it is never a sin to go to law.  
Answ. 3 Thirdly, both these err, and therefore that a mean may be found out betwixt these extremes, I should lay down here some Rules, but they follow in the next Section.  
Sect. 2 §. 2. Whosoever shall smite thee on the right cheek, turn to him the other also.]  
Quest. 1 Is this duty of suffering and pardoning of injuries so necessarily required of every Christian, that it is never lawful for them to right themselves, or to seek justice from the Magistrate, by desiring, that the offender may be punished?  
Answ. 1 First, it is not lawful for private persons either to revenge themselves, or to desire the Magistrate to punish the offender according to their prescription; for men must not be both Judges and Parties.  
Answ. 2 Secondly, it is never lawful for the offended to seek to be revenged (by the Magistrate) of the offender out of a corrupt and exulcerated mind; that is, out of a desire of anger, hatred, and revenge towards his neighbour: Men for the most part go to law that they may be revenged, and (as they say) have their will of him, who hath injured them: this is not to be allowed.  
Answ. 3 Thirdly, it is lawful for him who is injured, to seek justice at the Magistrate's hand, according as he in equity shall judge of his cause and wrong; if he seek it out of a love of justice, and a meek mind, and with a desire, that his neighbour may be the better by it; as follows by and by.  
We shown before that this truth was questioned Quest. 2 by the Anabaptists, and therefore it may here be demanded, How it appears that those who are injured may justly and lawfully repair unto the Magjstrate for redress of their wrongs?  
First, because God hath instituted and ordained Answ. 1 Magistrates, Tribunals, and Judgement seats, who yet approves of nothing which is contrary to christian love: and therefore it is lawful for the injured to appeal unto the Magistrate for secure against the injurious person.  
Secondly, because in all civil, religion, and Answ. 2 well ordered commonwealths, there are laws enacted for the punishment of offenders, and the recompense of wrongs; which laws were altogether vain and idle, if it were never lawful to use the benefit of them against malefactors.  
Thirdly, because it is profitable for the evil Answ. 3 doers, that they should be punished for their evil deeds, & that the pray which they have unjustly got should be taken from betwixt their teeth: whence it appears that it is a work of charity sometimes to procure offenders to be corrected, that so they may be amended. Bishop Davenant s. Colos. 3.13.  
We shown before that some thought it never Quest. 3 a sin to go to law; and therefore it may here be questioned, when it is not, and when it is?  
First, (as was said in the former question) he Answ. 1 sins who out of a malicious & revengeful mind implores the aid of the Magistrate for the punishing of him who hath injured him.  
Secondly, the Magistrate is justly implored Answ. 2 by the injured person to take vengeance, or to punish the injurious in these regards, namely; I. That he who hath done the injury may be corrected, but without any malice to his person at al. II. That by this means he may be repressed, lest other wise he should wrong others in the like manner. III. That for the time to come he may be perserved from wrongs, who hath already been injured. iv That others by their examples may learn to fear the injuring of others: If an egregious malefactor, or gross injurious person should escape unpunished, it would hearten on others to the like wickedness; but when others perceive, how severely such offenders are punished, it makes them fear to fall into the same transgression, for fear of the same correction. V He who is injured may justly complain to the Magistrate, propter justiciam, out of a love to that rare virtue Justice; it is a just thing that offenders should be punished, according to Gods own ordinance; that we may thereby have a Testimony, that there is a God, who judgeth justly in the earth, either immediately by himself or mediately by his substitutes and deputies, Kings, Judges, and Magistrates ●.  
Object. Against all which hath been said, this verse will be objected, Resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also: and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also: Therefore it seems, that it is not lawful for a Christian to defend himself from danger, or to sue any upon any cause.  
Answ. 1 First, this place was grossly mistaken, and blasphemously abused by julian the Apostate, who would box the Christians upon the one cheek, and then bid them hold up the other also.  
Answ. 2 Secondly, Christ doth not here take away all Judicatories; as we may perceive by another example; Paul forbiddeth the Corinthians to go before heathen Judges to plead; but yet himself being enforced appealed to Caesar. So that the law taketh not away lawful means from a man to defend himself, but only showeth when, and how he should use those means.  
Answ. 3 Thirdly, Christ in this place speaketh not of every sort of injuries, but only of light injuries, such as are a box, or a blow, or losing of a coat, or cloak: They say in the Schools, Virtus moralis non consistit in puncto Mathematico sed habet suam latitudinem. Moral virtues are not to be strictly interpreted according to the letter, but may be further extended; So here, our Saviour telleth us, that in lighter offences and wrongs, we should remit something of our right, and not to stand punctally upon our right in every thing. So thou must go two miles with a man, if he compel thee, but not an hundred; Thou must not stand for a coat, or a cloak; but if a man should take all that thou hast from thee, than thou art to resist him, and seek remedy by order of law. So the words following, verse 42. Give to him that asketh, and from him that would borrow, turn not away thy face: if they should be extended to the furthest, there were nothing more hard.  
Answ. 4 Fourthly, Christ here in bidding them hold up the other cheek, doth not mean so literally, but that they should be patiented in suffering of injuries; as Lament. 3.30. He giveth his cheeks to him that smiteth him; that is, he suffereth patiently,  
Answ. 5 Fifthly, Christ himself when he was smitten did not hold up the other cheek, but said, Why smitest thou me? john 18.23. Therefore these words are not to be taken literally, but are to be understood, that we should carry a Christian heart, ready to forgive, and not to prosecut all injuries.  
Answ. 6 Sixthly, the meaning of our Saviour in these words, is not positive but comparative; that is, rather than thou shouldest be provoked to reward evil with evil, suffer a double injury.  
Answ. 7 Seventhly, these words are to be understood with this limitation; If thou be'st injured and wronged, and by thy bearing and forbearing, Christian peace may be continued, the Gospel may be honoured, thy profession adorned, thy brother bettered, and God thy Father glorified; Then thou must suffer two injuries rather than revenge one.   
VERS. 40.41. 
Verse. 40.41.  And if any man shall sue thee at the law, and take away thy coat, let him have thy cloak also: And whosoever compelleth thee to go with him a mile, go with him twain. 
§. 1. Whosoever shall sue thee at the law, &c]. Sect. 1  
The scope of our Saviour here is this; Observe. if any by a false pretence, or claim do take away thy coat from thee, let him take also thy cloak, rather than contend and strive with him: Buy peace with a little loss, rather than follow jars and contentions.  
Why must all Christians be thus careful to Quest. 1 avoid going to law one with another?  
First, because peace is more excellent than Answ. 1 gain; amity, love, and concord is better than riches. Better is a dry morsel and quietness therewith, than an house full of sacrifices with strife, Pro. 17.1.  
Secondly, because it is an honour for a man Answ. 2 to cease from strife: Prov. 20.3.  
Thirdly, because by suits we by't one another, Answ. 3 and are consumed one of another. Galat. 5.15.  
Fourthly, because all Christians are brethren: Answ. 4 Abraham would not contend with Lot because they were brethren, Gen. 13.8. Moses would not have the Israelites strive, because they were brethren: joseph would not have his brethren fall out, because they were all sons of one Father 
d Gen. 45.24. .  
Fifthly, because strife and contention is a work of the flesh. Galat. 5.20. yea bitter envying and Answ. 5 strife in the heart, is not spiritual, but earthly, sensual, and devilish; for where envying and strife is, there is confusion and every evil workee. 
d james 3.14.15.16   
Sixthly, it is a sign of a carnal man: There is among you envying, strife, and divisions, are ye Answ. 6 not then carnal, walking as men? 1 Cor. 3.3.  
Seventhly, because God is not the author of contention Answ. 7 but of peace. 1 Cor. 14.33.  
Who sins against this direction of our Saviour? Quest. 2  
First, those who will contend for every trifle: Ans. 1 who will have Process for a word, or the least wrong: yea bind a man to the peace for a matter of nothing, although they cannot do it without perjury.  
Secondly, those who think they may without Ans. 2 any blame sue, if the other party begin: for as was said before, It is an honour for a man to cease from strife. Prov. 20.3. yea we must seek pea●● of those who have done the wrong, as was showed before, verse 24.  
Thirdly, those who will rather appeal to a Ans. 3 Judge then to Arbitrators, for the deciding and composing of their jars.  
It is not lawful to appeal unto a godly Magistrate, Quest. yea in necessity may we not repair unto an ungodly?  
All things must be done in their right order; Answer. that is; First, Magistrates certainly are to be honoured. Secondly, but first of all put thy case to Arbitratours: This Saint Paul blames very tartly in the Corinthians, Is there not a wise man amongst you to compose your wrongs (I speak it to your shame) but ye go to law, etc. 
f 1 Cor. 6.5. . Alexander Severus, by an edict forbade them to be called Christians, who lawed one with another. And julian the Apostate did urge this text against those, who were Christians and yet sued one another.  
Thirdly, if thou canst not refer thy cause to Arbitrators, because thy adversary by no means will yield thereunto; then repair and appeal unto a pious Magistrate.  
Fourthly, before Ethnics and Infidels Christians should not contend, except it be upon a very urgent necessity; that is, I. for a weighty matter, not for a trifle, as Paul appeals to Caesar for his life. II. If thy adversary will not put the case to the Arbitration of Christians. III. When and where there are no Christian and religious Magistrates. iv When heathenish Magistrates are thy Magistrates, that is, when thou livest under them: as some Christians under the Turks.  
Sect. 2 §. 2. Whosoever shall compel thee to go a mile.]  
Quest. 1 What is the meaning of these words?  
Answ. The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Persian King's letter carriers; like our pow Posts; & their custom was, to take sometimes men's horses, sometimes ships, ye sometimes men themselves for the service of the King; and sometimes imposed burdens upon men to be borne, as they commanded Simon of Siren to carry Christ's Cross. Mat. 27.23. The meaning therefore is, If any (by authority from the King) shall endeavour to oppress, or to lay any heavy load upon thee: thou shalt not only willingly bear what is laid upon thee, but (if occasion serve) thou shalt do more than is enjoined.  
Quest. 2 Why must Christians thus willingly undergo the injunctions, imposts, taxes, and tributes of Superiors, not too much questioning the equity of them?  
Answ. 1 First, because the Magistrate is the Minister of God, Rom. 13.6.  
Answ. 2 Secondly, because he is a Minister for thy good, Rom. 13 4.  
Answ. 3 Thirdly, because men are not competent Judges in their own causes: for every man's way seems good in his own eyes, Prov. 16.2.  
Answ. 4 Fourthly, we must obey the Magistrate in these things, because it is our duty to avoid giving of offence. Thus our Saviour payeth Tribute, lest he should offend them, Mat. 17.27.  
Quest. 3 Who are faulty here?  
Ans. 1 First, those who deny to pay Subsidies in the time of war, withstanding them with all their might; although the danger be general, and the supporting of the wars be for their good: These are very obnoxious to the Commonwealth.  
Answ. 2 Secondly, those who refuse to pay toll, custom, and taxes, but of these afterwards, Mat. 17.25, 26, 27.  
Answ. 3 Thirdly, those who murmur to pay their Assessments for the poor: Many pay what they are sessed, but it is with continual murmuring, and repining: This is vain and foolish thus to strive against the stream, murmuring and repining at that which in the mean time we do. Quest. 4  
Why may we not grudge and complain when we are sessed too much, although we cannot hinder the payment of it?  
First, because herein thou art injurious unto Answ. 1 thy neighbours, taxing them with partiality and injustice.  
Secondly, because hereby thou betrayest and Answ. 2 showest thyself to be hardhearted, and close-handed, niggardly, and void of charity.  
Thirdly, because Oleum et operaem perdis, thou Answ. 3 neither gainest nor savest thereby; thou losest thy credit among men, and deprivest thyself of comfort within: thou neither savest thy purse (because still thou payest what is allotted) neither gainest the praise either of God or men, because thou payest still with grudging and repining.  
Fourthly, because thus thou art a stumbling Answ. 4 stone and rock of offence unto others, who are harmed by thy example, and taught by thee to murmur in the like case.  
Fifthly, thou hereby hastenest judgement: He Answ. 5 shall have judgement without mercy, who will show no mercy, but he that grudgeth to relieve the poor is unmerciful 
h james 2.13. . He who sows sparingly, shall reap sparingly 
i 2 Cor. 9.6. , but he who scattereth unwillingly shall gather nothing: yea backwardness to relieve the necessities of the poor is threatened with a curse: There is that scattereth and yet increaseth: and there is that witholdeth more than is meet, but it tendeth to poverty 
k Prov. 11.24. .  
What is our blessed Saviour's principal scope Quest. 5 in these words, if thou be'st compelled to go a mile, go with him two?  
First, that public burdens are to be borne if Answ. 1 imposed upon us by authority, although it seem hard unto us: this belongs unto that which was mentioned before, quest. 2.3.4.  
Secondly, that hard impositions may be enjoined Answ. 2 by law.  
Who are they that pretend the law of man Quest. 6 for that which is not by God's law lawful?  
First, they who take the forfeitures of bonds. Answ. 1  
Secondly, those who detain mortgages, and Answ. 2 things pawned.  
Thirdly, they who deny secret right, that is Answ. 3 either private contracts and bargains, or things committed to their trust; putting them to prove it, and denying to swear against themselves.   
VERS. 42. Give to him that asketh thee: Ver. 42 and from him that would borrow of thee, turn thou not away. 
And from him that would borrow of thee, turn thou not away.]  
What is the scope of our Saviour in these Quest. 1 words?  
First, to exhort his children unto liberality Answ. 1 and love one towards another.  
Secondly, to teach Christians that they have Answ. 2 not discharged their duties, when they have given something to the poor; but that they must be ready both to give and lend as often as a necessary occasion offers itself.  
Answ. 3 Thirdly, to teach us that in lending one unto another we do not discharge our duties, if that we reap gain and benefit by our lending: for first we must be better than the Heathens, now they will lend to their brother for their own profit: And therefore if we refuse to lend gratis we are no better than they. Secondly, our righteousness must exceed the righteousness of the Scribes and Pharisees, and therefore we must be more ready to give, and more willing to lend than they were.  
Answ. 4 Fourthly, to teach us that we must not refuse to lend, because we shall receive nothing again, lend, saith Christ, looking for nothing again, Luke 6.35.  
Quest. 2 What is meant by this place, Luke 6.35.  
Answ. 1 First, some expound it thus, lend not looking for the principal again; thus Beza, and the Marginal notes.  
Answ. 2 Secondly, some expound this of usury, lend not looking for any increase; this way the common stream of Interpreters run.  
Answ. 3 Thirdly, Calvine goes a little further, expounding these words thus, do not say, usury is forbidden, and therefore I will only lend to him, who is able to lend to me: But lend to him from whom thou canst expect no such thing; as we must feast those who cannot feast us again; Luk. 14.12 But I shall speak more fully of this place when I come thereunto.  
Quest. 3 Why must we not lend upon usury?  
Answ. 1 First, because this deserves no praise; and if ye lend to them, of whom ye hope to receive, what thank have ye. Luk. 6.34.  
Answ. 2 Secondly, because by thus lending we so lose the best reward. Num frater aut Deus potest melius pensare, Chrysost. s. He that lends upon Usury is rewarded by his brother, he that lends to the poor freely, shall be rewarded by God: Now whether is the reward of God or man better.  
Answ. 3 Thirdly, because he who lends upon Usury, lends not for Christ's sake, but for his own gain, and advantage.  
Answ. 4 Fourthly, because that which is freely given should freely be disposed of: Mutua quod a deo mutuatus es (Hilar. s.) Lend thou to thy brother that which God hath lent to thee; lend to thy brother as God hath lent to thee, that is, freely, not upon Usury.  
Answ. 5 Fifthly, because Usury is an unnatural thing. Nummi non parturiunt (Aristot. polit. 1.7.) It is against nature that money should beget money, & that inanimate things should thus increase.  
Answ. 6 Sixthly, because Usury is against humanity, or contrary to humane society; for thereby one man gains by another man's loss.  
Answ. 7 Seventhly, because it was a thing odious to the Gentiles; Cato, Cicero, Lucullus, Lycurgus, Agesilani, & divers others, did utterly condemn it: yea, some of them punished a thief by making him to restore what he had stolen twofold, but an Usurer fourfold.  
Answ. 8 Eightly, because it is both against the law of the Gentiles, and the Canon law.  
But here Usurer's object that the Civil law allows it. Object. 1  
First, the Civil law grants and permits Usury, Answ. 1 but it is with a preface, that it had rather Christians would follow the faith of Peter simply, and lend freely.  
Secondly, the main and plain scope of the Answ. 2 law is thereby to take away a greater evil (as Moses suffered them to give a bill of divorce) Molem veterem gravissimam deduce●e ad ●●diocritatem (justen.)  
Ninthly, because it is contrary to the law of Answ. 9 Christ; do to others (saith he) as you would others should do unto you: Now who is there that would not freely borrow rather than upon Usury?  
Tenthly, because Usury is no vocation; Answ. 10 yea, it hinders many men from their callings, who sell their land and give themselves wholly unto Usury, making that their vocation whereby they live; hereby resembling drones in the Bee-hives, who live upon the sweat and sweet of other men's labours.  
Eleventhly, because hereby thou hurtest thy Answ. 11 brother; videris dare, revera aufers (Chrysost. imperf.) Thou seemest to give, but indeed takest away from thy brother. He who is bitten with the Asp first laughs, then sleeps, then dies; so the usurer under a show and colour of friendship and help doth by't and kill his brother, whose substance doth daily decrease by the use, he pays.  
It is objected that only Neshek is prohibited, Object. 2 that is biting Usury, Exod. 22.25.  
First, the word is very proper and fit; for all Answ. 1 Usury is biting unto a poor man.  
Secondly, we must not strictly contend about Answ. 2 words: In the seventh Commandment it is said Thou shalt not commit adultery; must we therefore say that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adultery forbidden? Neshek we know is used both by the Jews and Christians for all manner of Usury.  
Thirdly, Neshek is not only forbidden, but al-also Answ. 3 Tarbith.  
To this some reply, that Tarbith sign fies Usury Object. 3 of Usuries: as Ezekiell 22.12. Thou hast taken Usury and increase; where the word used is Tarbith which signifies (say they) one of the worst kinds of Usury.  
This appears not from the text; Thou hast taken Answ. 1 (saith the Prophet) Neshek Vetarbith, usuram & superabundantiam (Arias Montanus) usury and increase, or an overplus, which seems to be only an exaggeration of the former word, as may appear by another place in the same Prophecy: He hath not given forth upon Neshek, usury, neither hath taken Tarbith, increase, Ezech. 18.8. that is, the righteous is so fare from biting usury, that he will not so much as take any increase or augmentation of what he lends: where we see I. that Tarbith is a less kind of usury than Neshek is, II. that God threatens them for Tarbith as well as Neshek: and III. that the righteous man will avoid one as well as another; and therefore it is not only Neshek biting usury which is forbidden, but all manner of augmentation by contract.  
Answ. 2 Secondly, these two words Neshek and Tarbith are sometimes thus differenced: Neshek, respects money, Tarbith respects victuals: Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase: Where we see they are both forbidden, and Tarbith seems to be less.  
Answ. 3 Thirdly, these two words are sometimes used as Synonyma, He that by usury and unjust gain increaseth his substance, etc. Where usury and increase seem to signify one & the same thing: And therefore the Jews who desired to walk according to the precepts of the law did refuse all increase.  
Object. 4 They object again, the Jews were only forbidden to take usury of the poor: If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an Usurer, neither shalt thou lay upon him usury 
b Exod. 22.25. , as if the Lord would say, thou mayst lay usury upon the rich, and lend to them upon usury: Again, If thy brother be waxen poor, and fallen in decay with thee, than thou shalt relieve him, but thou shalt take no usury of him, or increase 
c Leu. 25.35, 36, 37 , neither for money or victuals: Where the Lord forbids both Neshek and Tarbith, to be used or imposed upon the poor: And therefore we may take usury of the rich.  
Answ. 1 First, the poor are not always named where usury is spoken of. Read Deut. 23.19. Ezech. 18.8. and 22.12.  
Answ. 2 Secondly, the consequence is naught. Thou must not lend upon usury to thy brother,  thou mayst to a stranger, follows not: Thou must not be to the poor an usurer, therefore thou mayst to the rich, follows not; for he is promised to dwell in God's Tabernacle who dareth not upon usury at all.  
Answ. 3 Thirdly, non distinguendum ubi lex non distinguit: We must not subtly distinguish where the law doth not: but rather satisfy ourselves thus, usury in thesi, in the general is simply forbidden, therefore we should forbear every particular practice of it.  
Quest. 4 Is it not lawful for men to take usury of those, who gain by the money lent unto them? for so they neither by't them, nor hurt them, taking only a part of their profit.  
Answ. 1 First, there is no equity in this; because he hath taken pains, and therefore his labour is to be reckoned: thou hast taken no pains, and therefore how unequal is it for thee to partake the profit of another man's labour.  
Answ. 2 Secondly, thou incurrest no danger at all, being sure both of usury and principal; but he stands liable to all dangers.  
Answ. 3 Thirdly, thou extendest this word gain too fare, saying thy brother gaineth, when he but only saveth; as for example, thou sayest if I had not lent him money, his lands or lease had been forfeited, but now he hath redeemed them: this is no gain, but only hereby he is preserved from a loss.  
Is it not lawful for widows, guardians of Quest. 5 orphans, and those who are (through weakness and sickness) unable to follow any calling, to put out their money unto usury? Answ.  
Truly I conceive that they may lend their money for a participation of gain, with an equal condition of hazard and loss: that is, if the party employing their money lose, they will bear a proportionable share of his loss, according to that proportion of gain, which they should have if he gain by it.  
This point of usury being so much controverted Quest. 6 among divines, some holding one thing, some another, where may we find a place to rest our foot upon? what may we certainly think or know concerning it by which we may be informed?  
All clear and orthodox divines agree and accord in these things concerning usury. I. Answ. That we must not take usury of any poor man. II. Thou must not deny to lend to poor men, what thou canst well spare, neither in lending prefer the rich before the poor. III. Thou must take no usury or increase of him who gaineth nothing by thy money. iv Thou must not of any take more than the law allows, to wit, eight in the hundred. V Thou must avoid all biting usury, which impoverisheth and consumeth thy neighbour. VI All agree that usury is no lawful function or calling. VII. That those who are rich, and can live sufficiently without putting forth their money, should not use it. VIII. That if there be an equal condition of loss as well as gain, a man may take a part of the profit. IX. That with tradesmen it is lawful in regard of the forbearance of their money; that is, they may sell dearer if they sell for a longer time, because they lose by the forbearance of their money: and so if a man desire his money in bargains before the day, he who pays may justly demand an abatement according to the time. These are agreed on by all, and therefore those who desire to be resolved in that which they do, let them not go further herein.   
VERS. 43. Ye have heard that it hath been said, Verse. 43 thou shalt love thy neighbour, and hate thine enemy. 
§. 1. Ye have heard that it hath been said, etc.] Sect. 1  
How do the Jews infer this that enemies are Quest. 1 to be hated?  
The text alleged doth directly forbid hatred; Thou shalt not hate thy brother, Answ. but love him as thyself, Levit. 19.17, 18. And yet they from hence (by the rule of contraries) do collect, that because friends are to be loved, therefore enemies are to be hated.  
Wherein were they faulty by this collection Quest. 2 or inference.  
They were guilty of a double crime, namely. Answ. First, boldness, or audaciousness, that durst thus add to the sacred Canon of Scripture. Secondly, foolishness, and ignorance, that collect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soloccismes: for they lose the sense and meaning of the place by pressing too much the words: The Law doth not say (said the Scribes and Pharisees) Thou shalt love all men, but thou shalt love thy Brother and thy Neighbour, therefore strangers and enemies we are not commanded to love. And thus by their additions and corrupt expositions, they would found error upon the sacred Scriptures, for which our Saviour blames them in this place.  
Quest. 3 How may we so give the sense of Scripture, that we do not deduce or collect things from thence contrary to the mind and meaning of the Holy Ghost?  
Answ. The Rules observable hereunto, are either probable or certain.  
First, if we desire so to expound the Word of God, that we may not mistake the drift of the Holy Ghost, we must then observe diligently these probable Rules.  
Rule. 1 First, let not the exposition be thine, that is, some new invention of thy own, never heard of before; but an interpretation confirmed by many.  
Rule. 2 Secondly, let thy exposition have the assent of the first and most ancient Church, for the Church is our Mother, and that exposition is much to be suspected, which doth cross the mind of the whole Primitive Church.  
Rule. 3 Thirdly, if thy interpretation be assented unto by all Protestants and Professors, we may then walk the more safely, and rely the better upon it.  
Rule. 4 Fourthly, if our Protestant Divines differ in any point, or exposition of any place, then hold with that opinion which is most holy: Indeed sometimes a show of sanctity may deceive, as we see in the Monks and Anabaptists, who would persuade men to assent unto them, because their lives are so pure, when for the most part both of them are like to painted sepulchres; And therefore we must not look to the outside of holiness in the opinionists, but to the true sanctity and purity of the opinion, and hold that which without question is most holy; as for example.  
It is questioned and disputed amongst ourselves, pro & contra, whether usury be lawful or no? here it is granted by all, that it is certainly lawful to lend gratis, but it is disputable, and undecided, what Usury is lawful by the Word of God (for herein Divines differ) and therefore the most sure and pure course will be, to lend freely.  
Secondly, if we desire to open the Scriptures, that the mind and meaning of the Holy Ghost may evidently appear unto us, than we must carefully and diligently walk according to these few certain and true Rules.  
Rule 1 First, study and read the Scriptures without any prejudice, for if once the brain be bound, it will easily pervert the sense: as we see in the Jews, who will believe nothing of Christ, be the place never so plain; as also in the Papists, who will believe nothing against images, or the Pope's supremacy, or infallibility, or the merit of works, or invocation of Saints, and the like; although they be directly contrary to Scripture. And therefore take heed of this resolution, this I hold, and this I will hold, whatsoever I read or hear to the contrary.  
Secondly, pray daily for a right and informed Rule 2 judgement, lay down thy own opinion and sense, praying hearty unto God to give thee an understanding heart.  
Thirdly, let the exposition agree with the circumstances Rule 3 of the place, not adhering too much to the Letter of the Text, as the Euchets did, who thought men should do nothing but pray, because the Apostle saith, Pray continually, 1 Thess. 5.17.  
Fourthly, do not too generally extend any Rule 4 passage of Scripture; thus some expound these words, our brother must not be offended, therefore we must do nothing that may displease him; we must abstain from every appearance of evil, therefore we must disobey, and resist the Magistrate, rather than yield to such ceremonies as seem evil to some: This is to strain the Scripture beyond his native sense, and to make it speak a strange language.  
§. 2. Thou shalt love thy Neighbour.] Sect. 2  
How many degrees of love are there one towards another? Quest.  
The Ancients have these eight degrees. I. Answ. Some love those who love them, this is natural love. II. Some love those from whom they have received, or hope to receive some good turn, this is mercenary love: As Augustine saith, Qui amicum amat propter commodum, non amicum convincitur amare, sed commodum: He who loves his friend for his gain, thinks gain worth loving, but not his friend. III. Some love others, because they trace the same path of impiety that they do; thus drunkards love drunkards, and Heretics love those who maintain the same Heresy that they do; this is a wicked and diabolical love. iv Some love others for some good work that they have done, or because they see them to be good men; this love is commendable. V Some love others because they are members of the same body with them, that is, the children of their heavenly Father; this is a spiritual love. VI Some love those who love not them; and this is a gracious love. 
Che●●. Harm. c. 51. p. 5●6.  There are two degrees more which the Ancients have ranked with these, but they cannot be called degrees of love, but rather of hatred; namely, VII. Some love not those who love them; and these are perverse persons. VIII. Some love not entirely any, but are lovers of themselves; and this is an humane corruption and infirmity.  
§. 3. And hate thy enemy] Sect. 3  
The Scribes and Pharisees say this, Observe. but Christ rejects it; and therefore we may easily affirm it to be false, and this to be true, That the true Christian must hate none.  
Why must we hate none? Quest. 1  
First, because hatred is always forbidden, and Answ. 1 ranked with those things which are evil: The works of the flesh (saith the Apostle) are these, adultery, fornication, etc. hatred, variance, etc.  
Secondly, because God loves all his creatures (as follows verse 45.) and therefore we Answ. 2 should herein imitate him, hating none.  
Answ. 3 Thirdly, because the blessed Spirit of God teacheth us to hate none; and Christians ought to practise no other things than he teacheth unto them.  
Answ. 4 Fourthly, the Scribes and Pharisees acknowledge that we must love our brethren; now unto Christians all men are brethren, either in Christ or for Christ (as was showed before, verse 7. of this chapter) and therefore we must love all, and hate none.  
Object. But against this it will be objected, the Israelites were commanded to hate the seven Nations, to smite them, to destroy them, to make no covenant with them, to show no mercy unto them, Deut. 7.1, 2. Iosh. 23.7, 12.  
Answ. 1 First, this was a peculiar precept, and therefore is no general rule, neither concludes any thing against what hath been formerly affirmed.  
Answ. 2 Secondly, although it be not allowed to hate any man for the evil that is in him, yet it is lawful to hate the evil that is in men.  
Quest. 2 How fare, and in what regards is it lwafull for a man to hate his enemy?  
There are two sorts of enemies, to wit, ours, and Gods.  
Answ. First, if they be our enemies, than we must not hate them at all: Indeed it is lawful for us to pray against them, as David did, arise O Lord, disappoint him, cast him down, and deliver my soul from him 
d Psal. 17.13. . And again, O Lord overthrow thou the counsel of Achitophel.  
Secondly, if they be wicked men, and so God's enemies, than these things are required of us, namely:  
First, we must hate their wicked works; ye that love the Lord hate evil, Psal. 97.10. The flesh that toucheth any unclean thing must not be eaten 
e Levit. 7.19. , nor the society of sinners must be delighted in 
f Prov. 1.10.15. ; but we must hate the wickedness of the wicked with a perfect hatred 
g Psa. 139 21. .  
Secondly, it is lawful for us to pray against their malice; whether it be 1. against God. Or 2. Religion. Or 3. Our brethren.  
Thirdly, we must decline familiarity, and all intimacy with those who are Gods enemies: David's delight was in the Saints 
h Psal. 16.3. , and so must ours be; not in the wicked, for their company we must avoid 
i Psal. 26.4, 5. and 101.6. Esa. 52.11 , and that for these three causes. 1. Lest by their society we should be drawn into sin, as Solomon was. 2. Lest we should be punished with them. Read Numb. 16.26. Prov. 13.20. and 22.24. Apoc. 18.4. 3. Lest (at least) our hearts should be grieved, and our eyes and ears offended with their wickedness: Thus Lots righteous soul was grieved with seeing and hearing the abomination of the wicked Sodomites 
k 2 Pet. 2.9. .  
Here we must distinguish between those who 

Oppose themselves obstinately against all goodness and Religion, these are to be avoided, and their company not to be frequented.  
Are blind and ignorant, doing evil, because they know no better; these are not altogether to be shunned, but as occasion offers itself to be instructed and exhorted.    
Fourthly, but whatsoever they be, though never so bad, yet they are to be loved; 1. Because they are flesh of our flesh, of the same species with us. 2. Because it may be they shall be converted hereafter: And therefore love them for that hopes sake which thou mayst have of them.   
VERS. 44. But I say unto you, love your enemies, Verse. 44 bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. 
§. 1. Love your enemies.] Sect. 1  
How doth it appear that our enemies are to Quest. 1 be loved?  
First, from Levit. 19.17, 18. Thou shalt not Answ. 1 hate thy brother in thy heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. Thou shalt not avenge nor bear any grudge against the children of my people, etc. Where we see, 1. Our enemies must be reproved, and we must not suffer them to sin, vers. 17. 2. We must not avenge ourselves upon them. 3. We must not remember the injuries, they have done unto us, vers. 18.  
Secondly, it appears from Rom. 13.9. Thou Answ. 2 shalt not commit adultery, thou shalt not kill, thou shalt not steal, all is comprehended in this, thou shalt love thy Neighbour as thyself: And therefore Saint Augustine saith 
l De doct. 1.30. , this precept of loving our enemies belongs unto all.  
Thirdly, it appears from Rom. 12.20, 21. If Answ. 3 thine enemy hunger, feed him, if he thirs● give him drink, and be not overcome of evil, but overcome evil with good.  
If we must love God with all our heart, and Quest. 2 with all our mind, and soul, and might, and strength, as we are commanded, Deut. 6.5. and Mat. 22.37. then where is there any place left for the love of our Neighbour?  
First, it is certain that we must love none but Answ. 1 only in the Lord: we must not love any supra, contra, aut prater Deum, either above God, or besides God, or contrary to the command of God.  
Secondly, but in the Lord we may and ought Answ. 2 to love men, as a man is said to love his wife only, and yet he loves his children also.  
Thirdly, yea those who love not men, cannot Answ. 3 love God. Read 1 john 2.9. and 3.10. and 4.20.  
How must we love our enemies? Quest. 3  
First, affirmatively, we must love them thus, Answ. 1 namely, I. As they are men, and so flesh of our flesh. II. As they are our enemies, we must not covet or desire to be avenged of them. III. Yet we may lovingly reprove them, for their amendment.  
Answ. 2 Secondly negatively, thus we may not love them, to wit, I. as wicked men, lest so we be found to love wickedness which God hates. II. as the enemies of God, for thus we are by David's example to hate them: Do not I hate them oh Lord, that hate thee; yea I hate them with a perfect hatred 
m Psa 139.21, 22. ? III. we must not love them unto death, that is, so love them that our love be a means to bring them unto perdition: we must not flatter them in evil, but labour by gentle reproofs to reduce them from their errors.  
Quest. 4 If to love be to esteem as a friend, then how can this agree with an enemy? to love our neighbour is to hold him our friend, how then can a man love his enemy, that is, hold him as his friend; for to be a friend, and an enemy are contraries?  
We must not hold any man our enemy, Answ. but every one our brother, friend, and neighbour: This our Saviour teacheth us by the parable of the man who was wounded betwixt jerusalem and jericho, and was helped by the Samaritane; concluding that we must hold every man our neighbour 
n Luk. 10.31, etc.  and none our enemy: yea under the Gospel we are taught, That all men are our brethren either 

By Regeneration or  
By Creation.   either 

Indeed, or  
In hope.   either 

In the Lord, or  
For the Lord.   And therefore none are to be held as enemies.  
Quest. 5 Why must we love those who by their deeds show themselves to be our enemies?  
Answ. 1 First, because herein we shall imitate our God, who is an examplar hereof unto us, verse 45.  
Answ. 2 Secondly, because otherwise we cannot love God: If any man say, he loves God and hates his brother is a liar: for how can he love God whom he hath not seen, and hate his brother whom he hath seen? 1 john 4.20.  
Answ. 3 Thirdly, because otherwise we have not the Spirit of God: for every one who is borne of God loveth his neighbour. 1 john 4.7.  
Answ. 4 Fourthly, because now none are enemies: we are all one body (1 Corinth. 12.12.) the partition wall being broken down; so that there is now neither jew nor Gentile which are to be hated, but all must be loved. Rom. 12.18. And therefore they who hate the persons of those who are without, know not what Spirit they are of.  
Answ. 5 Fifthly, the bond of peace is to be preferred before all other things, and therefore we must suffer any thing rather than dissolve and break it.  
Answ. 6 Sixthly, if there were any cause why we should hate any it were for their hatred and hostility against us: but this is no cause of hatred, we being to look upon God, not man: And therefore for his sake we must love those who hate us.  
Quest. 6 What are the impediments which hinder us from taking out this hard lesson, of loving our enemies?  
Answ. The Remoraes' or hindrances are these: Impediment. 1 First, an apathia of the love of Christ; were men truly sensible or hearty affected with the love of Christ towards them when they were enemies, than they would not think it so strange to love their enemies: but men are not sensible of this, what love Christ hath borne towards them, and therefore they are kept bacl from the love of their enemies.  
Impediment. 2 Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of affection towards their brethren: Love covers a multitude of sins, and therefore the lack of this Christian charity is an impediment which hinders us from the love of our enemies.  
Thirdly, the error in judging of love and charity: we neither know the excellency or Impediment. 3 value of this Evangelicall virtue of brotherly affection: neither the necessity thereof: but think it to be like a freewill offering; and hence we are not so careful to practise it as we ought.  
Fourthly, the love of the world, and self-love Impediment. 4 is another thing which hinders us from the love of our enemies.  
Fifthly, too deep an apprehension of the Impediment. 5 wrongs and injuries that have been offered us.  
Sixthly, an innate and natural proneness unto Impediment. 6 anger, envy, and hatred.  
Seventhly, the difficulty of showing and Impediment. 7 doing the works of mercy and charity.  
What are the remedies against these impediments? Quest. 7  
The remedies or means by which we may be helped forward in this duty of love towards Reme. 1 our enemies are these. First, Answ. Love God, and prefer God before thyself, thy own will, and all things else: and then for his sake thou wilt not be unwilling to do any thing which he requires of thee.  
Secondly, learn to see thy brother in thy Reme. 2 God, and to love him as a child of God; and then thou wilt easily be induced to be reconciled unto him, though he have offended thee.  
Thirdly, despise and contemn the world; Reme. 3 love thy profit and gain less than thou hast done, and then thou wilt not be so sensible of any injury offered unto thee in temporal things.  
Fourthly, undervalue thyself, esteem Reme. 4 basely of thyself; and consider if thou hatest thy brother for some wrong done unto thee, dost not thou deserve to be hated of some others for the like injury done unto them? at lest dost not thou deserve that the Lord should look upon thee as an enemy and hate thee as an adversary, seeing thou hast offended him more often and more grievously than all the world hath, or can do thee?  
Fifthly, Let thy conversation be in heaven, Reme. 5 let thy affections be set upon those things which are above: walk continually in the paths of love, charity, patience, humility, and meekness, and then thou wilt be the more ready to love those who hate thee; and to do good unto those, who do evil unto thee.  
Sect. 2 §. 2. Bless them that curse you, do good to them that hate you, pray for them which persecute you.]  
Quest. 1 Why doth our Saviour express or add these particulars? doth not this general exhortation. Love your enemies, imply and include all these? Frustrà fit per plura quod fieri potest per pauciora: is not this unnecessarily to multiply words?  
Answ. This our Saviour doth for the hardness, and senselessness, and dulness of our hearts; because spiritual things are difficultly aright understood, except they be very plainly and clearly laid down: we can sometimes understand generals, but are not able to infer those particulars which are therein included.  
Quest. 2 Why are spiritual things so hard to be understood by us?  
Answ. 1 First, because they cannot be perceived without the help of the Holy Spirit, 1 Corinthians 2.14.  
Answ. 2 Secondly, because we can easily find a knot in a rush; we can find something to cavil at, or to object against; being in the reading and study of Scripture prompted hereunto by Satan, and carnal reason, who will invent some arguments against the truth of God's sacred volume.  
Answ. 3 Thirdly, because spiritual things are contrary to our natures and natural affections; we can easi y understand those things which suit with our dispositions, and are dear unto our affections; but those things which are opposite unto them we cannot understand.   
Verse. 45 VERS. 45. That ye may be the children of your Father which is in Heaven, for he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 
Sect. 1 §. 1. That ye may be the children of your Father.]  
Object. Stapleton urgeth and objecteth this place, to prove the merit of charity, because our Saviour commandeth us to love both our Neighbours, and enemies, in the former verses;  fiamus filii patris, that so we may be made the children of our heavenly Father.  
Answ. 1 First, we deny that any merits of counsel or command, or supererogatory works can make us the sons of God.  
Answ. 2 Secondly, we say that merits follow our filiation, and do not go before it.  
Answ. 3 Thirdly, the sense therefore of this place is one or both of these: I. Show thyself to be the son of God, by thy love unto all: Approba filiationem (Calvin, Beza, Muscul. Marlor) approve thy filiation to be true by thy love unto thy enemies, and by doing good unto those who do evil unto thee. II. Walk worthy of thy adoption and sonship; as if our blessed Saviour would say, walk in your Father's steps who doth good unto all.  
There are here two things considerable, namely, First, the Argument. Secondly, the Consequence. First, the Argument which our Saviour here useth, is this: Because ye are sons therefore, etc. as if he would say, The chiefest care of man is (or should be) that he may be made the son of God. Obser.  
Why should we principally endeavour to be Quest. 1 made the children of our heavenly Father?  
First, in general, because all the promises of the Answ. 1 Gospel depend upon this: we cannot be made partakers of any promise of God, until we are his children, for all the promises are made to such.  
Secondly, because adoption and filiation are Answ. 2 seals of salvation: we never can be assured that we shall be saved, until we are assured of our filiation.  
Thirdly, because it is the greatest dignity in Answ. 3 the world, to be made the son of God. David thought it a great honour to be an earthly King's son in Law, how much greater is it then, to be the adopted son our heavenly Father which is the King of Kings, and a Lord of Lords: The blessed Virgin Mary was more blessed in being God's daughter, than Christ's mother.  
Fourthly, because Christ only loves those Answ. 4 who are the children of God.  
Fifthly, because Christ died for this end, that Answ. 5 he might gather together in one, the children of God that were scattered abroad, john 11.52.  
Sixthly, because if we be not the children of Answ. 6 God, we are the children of the Devil, joh. 8.44.  
Seventhly, because if we be the sons of God, Answ. 7 we shall be directed by his holy Spirit in our lives and conversations, for as many as are led by the Spirit are the Sons of God, Rom. 8.14. and contrarily.  
Eighthly, because if we be the sons of God Answ. 8 by adoption, we shall then have communion with God, and fellowship with his natural and eternal Son Jesus Christ, 1 Cor. 1.9. and 1 john 3.2.  
Ninthly, if we be sons we are heirs, yea Answ. 9 heirs of glory; if we be here adopted into the fellowship of sons, we shall hereafter be crowned with a wreath of glory, and reign with Christ for ever and ever. Read Rom. 5.2. and 8.17, 21. and Gal. 4.7.  
And therefore to conclude this Question; If we desire. 1. To be assured, that all the gracious and comfortable promises of the Gospel belong particularly unto us. If 2. wee desire to be assured that we are of the number of those who shall be saved. If 3. We desire to be promoted unto the greatest honour in the world. If 4. We desire to be assured of Christ's love unto us. If 5. we long to be gathered by Christ into his fold. If 6. We would not be the sons of Satan. If 7. We desire the direction and conduct of the blessed Spirit. If 8. We desire union and communion with God and Christ, we must then labour and endeavour to be made the sons of God.  
We hope we are the sons of God, and not of Quest. 2 Satan, but how may we be not only well persuaded, but also certainly assured hereof?  
Answ. We may undoubtedly know, whether we be the children of the most High, by these signs.  
Sign 1 First, faith is a note of the son of God: and therefore we must try whether we have faith or not, We are the children of God by faith in Christ jesus, Gal. 3.28. And therefore if we have no faith, we are strangers from God and the Covenant of grace, Ephes. 2.12. and 4.18.  
Sign 2 The next Sign is the Spirit, and the testimony of the same: he who is adopted into the fellowship of Sons, is endued with the Spirit, which unto his spirit testifieth the truth of his filiation. Read Rom. 8.16. and Gal. 4.6. And therefore we must examine what manner of certainty we have of our adoption. I. If we have no assurance hereof, we are very miserable. II. If our persuasion be a lying presumption, and our hope without any solid ground, than our condition is much more miserable. III. If our assurance be weak, like a smoking flax, or bruised reed, than we must labour that it may be more strengthened. iv If our assurance be strong, and built upon that neverfailing Rock, than we are happy and blessed, Rom. 8.38. and 2 Tim. 4.8.  
Sign 3 The third Sign is this, if we be the children of God, we are led by the Spirit, Gal. 5.25. and Rom. 8 14. wherefore we should examine all our actions, and see whether we live in the Spirit and walk in the Spirit or not: when we give way unto sin, and avoid not the occasions unto evil, we should consider, whether herein are we led by the Spirit of God, or by flesh and blood?  
Fourthly, we may try our adoption by our affection; Sign 4 for if we love God, and are zealous for his glory, and would by no means displease him, but are careful by our sincere obedience of him, to approve our love unto him, than we are his Sons.  
Sign 5 The next Sign, is the love of holy things, that is, 1. Of holy men, the faithful, Saints, and sincere professors of the Gospel. 2. Of holy duties, and the exercises of Religion. Certainly those who are in deed and in truth the sons of God, they will love both good men, and good means unto goodness.  
Sign 6 Lastly, if we be the children of our heavenly Father, we will love even our enemies; but this comes to be considered of in the next particular: And thus much for the Argument.  
Secondly, the next thing considerable, is the Consequence: The Argument was this, Because ye are the children of God. The Consequence is this: therefore love your enemies as becomes the children of God; as if our Saviour would say, none is the child of God who doth not love his enemies.  
Quest. 3 Why must we love our enemies?  
Answ. 1 First, because he who loves none but friends, is guided only by a humane spirit; for wicked men can love those who love them, and do good to those, who do good unto them, vers. 46.  
Answ. 2 Secondly, because herein we imitate Christ, who loved us when we were enemies, Rom. 5.8. yea prayed for those, who were the instruments of cruelty, even his bloody murderers, Luke 23, 34.  
Thirdly, because this is a divine thing, and an Answ. 3 argument of a mind guided by a divine Spirit, to love those who hate us, and do good unto those that do evil unto us. If we love those who deserve to be beloved of us, or those who never deserved any evil from us, what reward shall we have? But if we love those who have deserved evil at our hands, this will be grateful and pleasing unto God.  
§. 2. Which is in Heaven.] Sect. 2  
Why are these words added, Which is in Heaven? Quest. 1  
To teach us, Answ. that the love of our enemies is not true, except it be founded upon our obedience towards God: Observe. Or there is no true and right love unto any, but only that which is for God's sake: And therefore our Saviour teacheth us not to love for other respects, to wit, either for gain, or praise, or our own quiet, but for the Lords sake. Christ doth not say, love thy en●my, 1. Because he is a man of the same kind that thou art: Or 2. Because he is ignorant, and foolish, for otherwise he would never have injured thee as he hath: Or 3 Because he is but a dead man, for if there were any life of grace in him, he would labour to be reconciled unto thee, and acknowledge his wrong, and who would be angry at the barking of a Dog, or for any thing that is done or said by a fool, or a dead man? Christ I say urgeth none of these; but only 4. The imitation of God; because ye are the children of your Father which is in Heaven, who doth good both to bad and good: therefore from him learn to love your enemies.  
Why must we love our enemies? Quest. 2  
In God there are three reasons, Answ. why we must love them:  
First, because God suffers him to be our enemy, and permitted him to do the injury which is done unto us; and therefore we must confess and acknowledge it to be just, both in regard of God and us; that is, the Lord did justly permit it, and we justly deserve it. And therefore hate not thy Brother, because he is but the instrument, and the stone which is thrown at thee.  
Secondly, if thou be the son of God, than thy enemy cannot harm thee, because the Lord will preserve thee: And therefore why shouldest thou hate him who cannot hurt thee?  
Thirdly, though thou be injured and harmed by thy enemy, yet it shall be profitable for thee, either, 1. Probando, by trying thy faith and patience: Or 2. Corroborando, by strengthening thee more and more to undergo, whatsoever the Lord shall lay upon thee: Or 3. Coronando, by crowning of us; because all the crosses which we endure for the Lords sake shall be rewarded: And therefore why should we hate those who do that unto us which is thus profitable for us?  
§. 3. For he maketh his sun to rise.] Sect. 3  
What is observable in the Sun? Quest.  
First, the Philosophers gave it many high Answ. 1 praises and phrases, as some of them called it the heart, some the eye of the world; some the fountain of light, the eye of heaven, and the mind of the world: some a heavenly fire, a sempiternal living creature, a vital or animate planet (Speusippus.)  
Answ. 2 Secondly, the Heathens supposed it to be a God: Agamemnon prayed unto it, the Persians adored it, the Egyptians called it a God: Plato (de republs.) calls it the Image (or Vicar) of God, I forbear here to show how some of the Gentiles worshipped the Sun, how some of them painted it, how some built Temples unto it, yea how others in many things compared it to a Lyon.  
Answ. 3 Thirdly, Christians have called a day by it; to wit, the first day of the world, or the Lord's day, hath been for a long time called Sunday.  
Answ. 4 Fourthly, we may from the Sun observe these things: I. It is a body, or substance full of splendour and glory, yea, comfortable to every creature, read to this purpose these places, Eccle. 11.17. Cantic. 6.9. Psal. 19.5. Mat. 13.43. and 17.2. and Act. 26.13. and 1 Cor. 15.41. Rev. 1.16. and 10.1. and 12.1. and 21.23. In these places we may see 1. the glory and excellency of the Sun; and 2. what glorious things are compared thereunto.  
II. the Sun runs continually; never abating his course at all, Read Psalm 104 and Cant. 1.5.  
III. It enlightens the world; whence it is called magnum luminare 
o Gen. 1.6. & Psal. 136.8. , the great light.  
iv The Sun divides the times and seasons, Winter and Summer, Gen 1.14.  
V It ripens fruit, by his heat and warmth, as we see, by experience every year.  
VI It is a means of man's generation, Sol & homo generat hominem (Aristot.)  
VII. The Sun animates, quickens, and vivifies the world: yea, without the Sun the world (in nature) could not subsist. But I enlarge not these things.  
Sect. 4 §. 4. And his rain to fall.] What is observable in the rain. Quest.  
First, we might speak here of the water philosophically, Answ. 1 as namely, I. That it is the emblem of purity, both in the law of Moses, as also, 1 Pet. 3.21. and Tit. 3.5.  
II. Water is the carrier away of the meat, what we eat, is not sent away, without drink: whence we see how great a plague it was to be without water, and how great the blessing was to be made partakers of it, 1 King. 17. & 2 King. 3.9. etc. Psal. 105.41.  
III. It is medicinable for many sicknesses, as fevers and those which are of feaverous natures, which cannot be endured without the frequent taking of some moist and liquid cool things.  
Answ. 2 Secondly, we might observe many things in Rain, as for example,  
We might observe, how the rain hangs above, and yet drowns not the world: whence it is said, The Lord opened the windows of heaven, 
p Gen. 7.11.  and it reigned until the whole world was destroyed; and therefore it appears that there is always water enough above us to drown us, if the Lord should permit it to fall upon us.  
II. We might note, how although the clouds weekly drop down their showers, and the water in the springs and wells be continually drawn, yet neither of them are exhausted or drawn dry. III. Admirable is the change which is observed in this element, sometimes water becomes Ice, sometimes Ice, becomes water; sometimes vapours become rain, sometimes rain becomes vapours. IU. Great is the necessity and salubrity of showers, as might appear thus: 1. by Gods promising of them as blessings, as Leu. 26.4. Deut. 28.12.13, and 11.14. and Psal. 147.8. and 1 King. 8.35. and Esa. 44 14. and Ezech. 34.26. 2. by Gods threatening to withhold them in anger, Deut. 11.17. and jerem. 4.4. and 2 Sam. 1.21. 3 by those good things which are compared unto rain, and showers, as Job 29.23. Psal. 72.6. Deut. 32.2. Malach. 3.10.  
§. 5. He maketh his Sun to rise, and his rain Sect. 5 to fall.]  
Why doth our Saviour only name these two, Quest. the Sun and Raine?  
First, for the reforming of an old error: the Ans. 1 Philosophers and some of the Rabbis thought, that those things which are more casual were ordained and disposed of by God, but that these two Sun and Raine are natural; our Saviour therefore teacheth that God doth direct nature, and dispose of natural things. Ans. 2  
Secondly, other things are terrestrial, these two are celestial; therefore our Saviour names them, that our minds might be replenished with spiritual meditations. Ans. 3  
Thirdly, because we think, we can procure other things, as health, riches, honour, and the like, by our own industry, or pains; but these two we all confess, we are not able to obtain by any endeavour of ours, and therefore against these two instances no objections can be made. Ans. 4  
Fourthly, our Saviour names these, for our example and instruction, to wit, 1. As God gives these two unto all, so we should be ready to perform the duties of love and charity unto all. 2. As God gives these two unto all for nothing; so we should be ready to exercise the works of love, mercy, pity, and charity to those who stand in need, although from them we are like to reap nothing, we should not grudge and repine to give to those who cannot give to us; for our Father doth so unto us, we must not love our money better than our brethren, and for the saving of that lose them. 3. God would have us give such things unto our poor brethren, as he gives unto us: namely, First, he causeth his Sun to rise; so must we look with a cheerful countenance upon those to whom we either give or forgive. Secondly, he causeth his rain to fall, which is profitable unto the earth, and nourisheth both trees, herbs, and come, yea, distilleth itself into every cranny and chink of the earth; so we must 1. nourish the poor; 2. give them those things which are profitable for and unto them: yea, 3. give them plentifully for the supplying of their wants.  
Sect. 6 §. 6. His Sun to rise.]  
Quest. Why doth our Saviour name only  orientem the rising sun?  
Answ. Because the east or morning Sun is preferred before the south or meridian sun in three respects. First, the light is most acceptable after thick darkness, the light is sweet, and it is a pleasant thing for the eyes to behold the Sun, that is, in the morning, when the darkness is thereby expelled 
q Eccles. 11.7. . Secondly, because we are quickly cloyed with the best things, and therefore the Sun is not so delightful unto us, at noon, as it is in the morning.  
Thirdly, because in the morning the Sun warms and cherisheth us, but at noon, burneth, harmeth, and causeth those who are abroad often through heat to faint: and therefore in the hottest inhabited climates of the world, the people well brook the morning sun, but shelter themselves from his heat when he comes to his height.  
Sect. 7 §. 7. God makes his sun to rise.] Deus facit oriri: The rising of the sun seems to be a work of nature, but it is indeed the work of God: Obser. Teaching us that the course of nature is moved and governed by God.  
Quest. 1 How doth this appear that the course of nature is governed, moved, and directed by God?  
Answ. 1 First, Tollere providentiam est negare Deum, to take away providence from God, is to deny God himself, or that there is a God, or that there was a creation: For I. The word teacheth us that God made all things Gen. 1.1.2. and Psal. 104.5. And II. That he preserveth all things which he hath made. And therefore to deny his providence in governing all things, is to deny his power in creating Answ. 2 of all things.  
Secondly, the truth of this that God orders, directs, governs and disposeth of all things appears by an induction of particulars: I. He governs the Heavens, drop down ye heavens from above, and let the skies pour down righteousness, Esay 45.8. II. He governs the Stars, Canst thou bring forth Mazzar●th in his season? or canst thou guide Arctur●s with his Sons? job 38.32. III. He treasureth up the s●●w and hail, and therefore sendeth them at his pleasure, job 38.22. iv He made Summer and Winter, and causeth them to keep their appointed times 
r Psal. 74.17. . V He governeth the Sea: Thou rulest the raging of the Sea; when the waves of the Sea arise, thou stillest them 
s Psal. 89.9. : yea thou dividest the Sea when the waves thereof roar 
t Ier 30.35. . VI He by his providence ordaineth, and disposeth of the birds; that is, First he plumes them, Thou gavest the goodly wings unto the Peacocks, and wings and feathers unto the Ostrich 
v job 39.13. . Secondly, he moveth them; The Hawk flieth by thy wisdom, and the Eagle mounteth up at thy command 
u job ●9. 26.27. . Thirdly, he feedeth them; The young ravens call upon him, and he giveth them meat, Psal. 147.9. yea he provides for the fowls of the heavens 
w Mat. 6.26. . VII. He  the lilies of the field, Mat. 6.30. VIII. He feeds the beasts of the field, Psal. 147.9. And the wild beasts of the forest 
x job 39.1.2. etc. . IX. He feedeth men, giving them grass for their cattle, and herbs, and wine, and oil, and bread, Psal. 114.14. X. He feedeth all things; Every creature expects his food from him 
y Psalm 104.15.16. . The eyes of all creatures look unto him, and he giveth them their meat in due season 
z Psalm 145.15.16. . XI. He governeth all things: and giveth to all things life, and spirit, and breath, and all things, Acts 17.25. therefore in him we live, move, and have our being, Acts 16.28. yea by him all things consist, Colos. 1.17. and by his mighty word all things are sustained, Heb. 1.3.  
May we ascribe nothing to chance or fortune, Quest. 2 but all to the providence of God?  
The name of Fortune should be banished from all Christian countries, Answ. because all things whatsoever are ordered and disposed of by God:  
Whether things 

Animate. I. or  
Inanimate. II.   Whether things 

Good. III. or  
Evil. FOUR    
I. Animate things are disposed of by God; and therefore a sparrow falleth not to the ground without the providence of God, Mat. 10.29.  
II. Inanimate things are guided by God: The Lot is cast into the lap, but the disposing thereof is from the Lord, Prov. 16.33.  
III. Good things come unto us from our God: Thus joseph saith, God sent me hither for your good 
a Gen. 45 7.8. ; and therefore we must never sacrifice unto our own nets, or ascribe any thing unto ourselves.  
IU. Evil things are ordered and disposed of by God: If a man casually murder his neighbour, he shall fly to the city of refuge; because I the Lord delivered him into his hand 
b Exod. 21.13. ; for a hair cannot fall from your heads, without the providence of God, Luke 21.18. And therefore we must not murmur or complain for any crosses, but see the hand of the Lord in all things.  
Thus we see that both things animate and inanimate; good and evil, are disposed of by God, and therefore no place is left at all for Fortune.  
If all things be ruled by God's providence, Quest. then whether need we fear the event of things?  
We must not be careless in any thing of importance, but we may be fearless of the event: Answ. as for example. I. Dost thou fear hunger and thirst? God will provide for thee. Psal. 107.6. II. Dost thou fear imprisonment, God will either preserve thee or bring thee out, Psal. 107.10. etc. III. Dost thou fear Plague? God will deliver thee, Psal. 107.11, etc. IU. Dost thou fear danger? He will give his Angels charge of thee; and they shall pitch their tents about thee, Psal. 34.7. and 91.11. yea the Lord will preserve thee as the apple of his eye 
c Zach. 2.8. . VI Dost thou fear wild beasts? Thou shalt tread upon the Lion and adder, and they shall not hurt thee, Psal. 91.13. VII. Dost thou fear death? God will deliver thee, Psal 91.7. Et sic de caeteris: Thus the children of God are happy and blessed, and need not fear the event of any thing, because all things are ordained and disposed by their heavenly Father.  
Sect. 8 §. 8. His Sun to rise, suum Solem.]  
Quest. Why is it called God's Sun?  
Answ. 1 First, because he created it: The Lord gave the Sun for a light by day, jer. 31.35.  
Answ. 2 Secondly, because he maketh it to rise; the natural course thereof being guided by him.  
Answ. 3 Thirdly, it is called His Sun, because he gives it freely unto us, and not of debt.  
Sect. 9 §. 9 On the evil and on the unjust.]  
Quest. 1 Why doth our Saviour add this?  
To teach us that he doth give, and we ought to give good things to those who are evil. Answ.  
First, Christ adds here the object of God's mercy, to teach us, that God gives outward Quest. 2 things unto wicked men.  
Have wicked men any interest in or right unto any temporal blessing? is not temporal right only founded in grace? Answ.  
Those who never were endued with faith or supernatural grace may have a true and a just title unto temporal things: This may be confirmed by Gods own gifts, and who can have a more sure, or just title unto a thing, than he who receiveth it from God, who is Lord of all, and gives nothing but his own? But God gives external good things to the wicked and unbelievers: This is proved by out Saviour here himself; God makes his Sun to rise upon the evil, and raineth upon the unjust. Hence than I argue. He who receiveth a gift from God, hath a true title thereunto.  
But wicked men receive many temporal gifts from God: Therefore they have a true and just title unto them.  
Indeed the manner how wicked men and unbelievers use temporal blessings is oftentimes unjust, & yet the title thereunto may be most just 
d Bishop Davenant. quest. 30. Pag. 137. initio. .  
Secondly, our Saviour here adds Evil and , to teach us, That we must do good even unto those who are evil, remembering that the object of Mercy is misery, and not merit; & therefore we must not inquire after the goodness of the object, but look unto his want and poverty. True it is we must chief regard the household of faith; not forgetting the rest, Gal. 6.10.   
Ver. 46 VERS. 46. For if ye love them which love you, what reward have ye? do not even the Publicans the same? 
Sect. 1 Object. 1 §. 1. What reward have ye.]  
The Papists object this place to prove the merit of our works, because our Saviour here implies, that God will give us according to our Ans. 1 works.  
It is true, that God will give us according to our works, but not for our merits; ut praemium non ut meritum; that which God gives unto us is given as a reward, not as a thing deserved: God will reward our works, but we do not merit that reward, being (in our best performances) unprofitable servants 
e Luk. 17.10. .  
That we do not merit that reward which shall be given unto us, appears thus.  
First, because this is to derogate from God and to arrogate unto men: or as the Apostle saith most plainly, of salvation be of works, than it is not of grace; and if of grace, than it is not of works, otherwise grace is no grace 
f Rom. 11 6. Ephes. 2.1.8. .  
Secondly, if salvation were of works, then rich men would buy heaven as they do earth; because they are the works, the Popish Clergy look principally after.  
Thirdly, there is no proportion betwixt our works and heaven; and therefore nothing that we do can merit heaven.  
Fourthly, that which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (reward) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks, Luke 6.32. Object. 2  
But they thus object against this, If evil works merit death, then good works merit life; if wicked works deserve hell, then good works deserve heaven: for contrarierum eadem est ratio, there is for contraries one and the same reason. Answer.  
Good and evil works are not adequate contraries; For wicked works are I. in themselves perfectly wicked, but good works are imperfectly good, being blotted with many infirmities. And II. evil works are eternal in will, that is, if we should live for ever, we should sin for ever; but good works are performed only by starts, with a frail and wavering affection, and unconstantly: wherefore there is no equal proportion between good works and evil: as we may see evidently in that difference which Saint Paul makes, The wages of sin is death, but the gift of God is eternal life 
f Rom. ●. 23. .  
What doth our Saviour mean by this interrogation, Quest. 1 What reward have ye? Answ.  
This question shows, that there is a reward of works, truly good; the word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time; as if our Saviour would say, if your works be truly good, than you have now a reward in certain hope; but in these things which Publicans and wicked men perform, what reward can you hope for or expect? Christ hereby teaching us, Obser. that the good works of the godly shall certainly be rewarded: this is confirmed further from Gen. 4.7. Psal. 19.12. Pro. 11.21. Esay 3.10. Mat. 10.41.  
Why shall the works of the righteous be Quest. 2 thus rewarded by God?  
First, because they confirm their faith: the Answ. 1 holy works of the faithful argue a living faith: And therefore they shall never go unrewarded.  
Secondly, because God doth accept of those Answ. 2 things which are done for his sake, as though they were done unto himself: In as much as you did it to them, you did it to me, Mat. 25.40.  
Thirdly, because God hath ordained, that Answ. 3 those who glorify him in this life by their good works, Mat. 5.16. should be crowned in heaven with eternal glory, Rom. 8.17. And therefore the Papists shamefully belie us in saying, that we destroy good works; for Meritum non Mercedem destruimus, we labour to overthrow Man's Merit, not God's reward.  
Object. 3 Here they object, They who say work, but ye shall have nothing, discourage men from working:  
But Protestants say so: Therefore they are hinderers of good works.  
The Major we grant, but deny the Minor; for we do not bid men work, Answ. and tell them they shall have no reward: but we persuade men to work cheerfully the work of the Lord, and they shall have more than they have deserved: yea although they have merited nothing by their works, yet they shall be plentifully rewarded: We tell men that although their works be imperfect, and weak, yet if they be but sincere, God will accept of them, God will reward them, even to a cup of cold water 
g Mat. 10.42. : only we prohibit men to brag or boast of their merits or works.  
Quest. 3 To perform good works so well that we may be sure they shall be rewarded is very hard; And therefore how may this difficulty be overcome?  
Answ. 1 First in general, the difficulty of sanctity may be overcome by this Argument; that an ample reward shall be given thereto: working for nothing makes men lazy, but the hope of a liberal reward, will encourage and spur forward a sluggard to work: Moses was encouraged by this argument to neglect and refuse honour and pleasure 
h Heb. 11 26. . Christ hereby was encouraged to endure the cross, and to despise the shame 
i Heb. 12.2. . And the Apostles for this immortal, and incorruptible reward did cheerfully undergo affliction and persecution, Read 2 Tim. 4.8. jam. 1.12. and 5.7, 8. and 2 Cor. 4.17. and 1 Pet. 4.13. Revel. 22.12.  
Answ. 2 Secondly, more particularly, the difficulty of good works and sanctity will the better be endured and overcome, by the consideration of the several pulbackes we have, and the encouragements against them: as for example; I. In the ways of grace thou shalt meet with many dangers: but here is thy comfort, that thy God will be with thee, and therefore thou needest not care who is against thee, Rom. 8.32. II. thou shalt be hated of men: but thy comfort is, that God, and Christ, and the Saints will love thee. III. If thou addict thyself wholly unto the service of the Lord, it may be thou shalt lose many a friend which now thou hast: but thy consolation is, God hath said I will never fail thee, nor forsake thee, Heb. 13. from Iosh. 1.5. iv In the way of religion perhaps thou mayst walk alone, unaccompanied by any; but be not any whit herewith dismayed; for Elias thought thus, but God telleth him, that there were seven thousand who served the Lord and not idols: yea thou shalt be accompanied by God, the Saints, and Angels, who are ministering spirits for the consolation of the godly. V It may be thou mayest meet with derision, taunts scoffs, and mocks by the world and worldlings, for thy good works and sanctity: but remember thou art dear, and acceptable unto God, who doth commend & praise thee for thy obedience. VI Thou mayst think that it is a hard thing to forgive him, that hath done thee wrong; but thou mayst be encouraged hereunto by this, that if thou pardon him, God will pardon thee, Mat. 6.14. VII. It may seem hard unto thee to give over all unlawful pleasure; but here is thy comfort; that if thou dost this on earth for God's sake, thou shalt be rewarded by him in heaven with everlasting joy. VIII. If thou think it difficult to renounce the world, who is like a beautiful harlot; then remember that if thou dost it, thou shalt in the world to come be made partaker of those joys, which eye hath not seen, nor ear heard, etc. 1 Cor. 2 9 IX. If it seem much unto thee to impair thy substance by imparting thereof to the fatherless and widows: then consider, that hereby thou dost lay up treasure for thyself in heaven; yea thou treasurest up hereby riches for thy children. Thus consider how great blessings the Lord promiseth to bestow upon us, if we labour to be rich in good works both towards God and man; and this will be a means to overcome the difficulty of good works?  
What works shall be rewarded by God? Quest. 4  
First, the worship and service of God: ye Ans. 1 shall serve the Lord your God, and then he will bless your bread, and your water; and take sickness from you, Exod. 23.25.  
Secondly, the hearing and obeying of the Ans. 2 word of God: If thou shalt indeed obey his voice, and do all that I shall speak, than I will be an enemy unto thy enemies, etc. Exod. 23.22.  
Thirdly, the observation of the Sabbath: If Ans. 3 thou call the Sabbath a delight, and shalt forbear to do thy own pleasure and will, etc. Then I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of jacob, Esay 58.13, 14.  
Fourthly, the preaching of the word, he that planteth and that watereth are one: and every man Ans. 4 shall receive his own reward according to his own labour, 1 Cor. 3.8.  
Fifthly, a spiritual life; He that soweth to the Ans. 5 Spirit, shall of the Spirit reap life everlasting, Gal. 6.8.  
Sixthly, righteousness; In every nation he that Ans. 6 feareth God, and worketh righteousness is accepted of him. Acts 10.35.  
Seventhly, Constancy and perseverance in Ans. 7 piety; Be ye steadfast and unmoveable, always abounding in the work of the Lord, for your labour is not in vain in the Lord, 1 Cor. 15.58.  
Eighthly, the works of mercy, and charity; Ans. 8 God is not unrighteous to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to his Saints, Heb. 6.10.  
Ninthly, patience and confidence in tribulation; Ans. 9 Rejoice and be exceeding glad (when you are persecuted and reviled) for great is your reward in heaven, Mat. 5.12. And again, cast not away your confidence, which hath great recompense of reward. Heb. 10.35.  
And therefore if we desire to be crowned with temporal blessings in this life, and with eternal glory in the life to come, we must then I. Worship the Lord. II. hear his voice and obey it. III. sanctify his Sabbath. iv If we be called unto that high calling, we must preach the word faithfully, and constantly. V We must live and lead a spiritual life. VI be righteous towards men. VII. be constant in the service of God unto the end VIII. be charitable unto the poor. IX. be patiented and confident in all adversity whatsoever.  
Quest. 5 Many men perform many of these works, who yet never receive the reward promised; How therefore must we so work, that we may be assured that our labour shall be rewarded?  
Answ. 1 First, if our obedience be regulated according to the law and commandments of God: I have inclined my heart to perform thy statutes, Psal. 119.112.  
Answ. 2 Secondly, if our obedience and good works proceed from faith: otherwise not, Heb. 11.6.  
Answ. 3 Thirdly, if our good works be performed for God's sake, not for our own.  
Answ. 4 Fourthly, if they proceed not from an hypocritical, but a sincere heart, not to be seen of men, Mat. 6.1. but out of a pure heart, desiring to approve ourselves unto God thereby, Psal. 119.1.  
Fifthly, if we obey God with a cheerful heart; Answ. 5 Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart, Psal. 119.111.  
Sixthly, if we serve God constantly through Answ. 6 the whole course of our life, Psalm 1.2. Then we shall certainly be rewarded in life, and death, and after death.  
§. 2. What reward shall ye have?] Sect. 2  
We have heard that by this Interrogation our Quest. 1 Saviour would show, that certainly there is a reward for the good works of the righteous: It may now further be demanded, If there be nothing else meant here by this question, What reward shall ye have?  
Christ hereby on the contrary doth show that for the works of the Pharisees there is no reward, Answ. because they do no other things then natural men may do.  
Shall not the works of natural men be rewarded? Quest. 2  
First, the best works of those who are no better Answ. 1 than flesh and blood, natural and carnal; are neither acceptable unto God, nor shall be rewarded by him.  
Answ. 2 Secondly, reward is either 

Humane; this natural men may have; yea Hypocrites and formal professors have the praise of men, or estimation in the world, Mat. 6.2.5.16.  
Divine which is either of 

justice, and thus God will give them what they desire; namely, a temporal reward and recompense, for a temporal work.  
Mercy, and this reward the natural man shall never receive.      
Quest. 3 The natural man may here demand, Quid faciam? What shall I do that my works may be accepted and rewarded by God?  
Answ. 1 First, dedicate thyself wholly unto the Lord, forsaking all other things, applying thyself wholly unto him and his service, making that thy chiefest care, because God hath bought thee with a great and dear price, even the precious blood of his dearest Son, 1 Cor. 6.20.  
Answ. 2 Secondly, labour that thou mayst be made a vessel of honour, a new and regenerated vessel; a new creature: renewed both in thy mind, affections, judgement, inclinations and life.  
Answ. 3 Thirdly, labour for the fear of God, and learn to stand in awe of him; for thereby thou wilt be careful to avoid what he forbids thee, and to obey what he commands thee.  
Answ. 4 Fourthly, labour for faith in Christ, endeavour to be built upon that rock and corner stone.  
Answ. 5 Fifthly, watch over thy ways, and be sincere and serious in thy endeavours all thy days; And then the Lord will accept of what thou dost, and plentifully reward thy works.  
Sect. 3 §. 3. Do not even the Publicans the same?]  
Quest. 1 What were the Publicans?  
Answ. They were officers that gathered toll and tribute, taxes, and rents of the Jews for the Roman Emperor, to whom the Jews were in subjection; Now in the gathering hereof they used much injustice and oppression, for which cause they were hated of the Jews, above all other people, and esteemed most basely off; and yet these (saith Christ) will love their friends. Quest. 2  
Doth our Saviour here condemn the function and office of the Publicans?  
First, the office and vocation is lawful, and Answ. 1 therefore our Saviour doth not reproove that: That the function was lawful, appears thus: Christ looking upon the tribute money doth say, Give unto Caesar that which is Caesar's 
h Mat. 22.21. . And Saint Paul, render tribute to whom tribute is due, and custom to whom custom is due 
i Rom. 13 7. . And therefore without doubt it is lawful to gather toll and tribute.  
Secondly, but they are blamed, taxed, condemned, Answ. 2 pointed at, and observed as infamous, almost by all: The Pharisee scorned to be like the Publican, Luke 18.11. The Jews despise and reject Christ because he did eat with the Publicans, Mat. 9.11. and 11.19. Yea Christ himself seems to slight them, and brand them as notorious sinners, both when he saith, let him who neglects to hear the Church, be unto thee as a Publican, Mat. 18.17. and also when he conjoins Publicans and Harlots together, Mat. 21.31, etc.  
Why were the Publicans generally thus odious Quest. 3 and infamous amongst all?  
First, because they were like jeroboams' Priests, to wit, of the lowest of the people; they were Answ. 1 of the most abject, base, and inferior sort.  
Answ. 2 Secondly, because commonly they were a cruel, and hard hearted kind of people; oppressing all, extorting & extraordinary tribute from all, even from children, that is, natives, Mat. 17.26. and hence good Zacheus (when he repent) made restitution of the injuries and wrongs he had done, when he was a Publican 
k Luke 19.8. , yea hence they were reckoned up with sinners, Luke 6 32. and exhorted to take no more than was their due, Luk. 3.13.  
Answ. 3 Thirdly, because forth most part they were Romans, and so ignorant of God, and the Jewish religion.  
Answ. 4 Fourthly, because they were but Ministers of the Roman tyranny unto the Jews.  
Quest. 4 Why doth our Saviour use this Phrase unto the Scribes and Pharisees, Do not the Publicans the same?  
Answ. 1 First, to teach us, that those whom we cannot conviince by conscience, we must convince with shame: Do not the Publicans (saith Christ) the same? as if he would say, what a shame is it for you that are Teachers, to do no more than such base, vile, and naughty people as Publicans do.  
Answ. 2 Secondly, to teach us, that it is a shame for superiors not to excel inferiors in piety and religion; as for example. I. It is a shame for Ministers, if their hearers excel them in knowledge, in zeal, in a holy conversation, in private duties, and the like. II. If those who are children, excel parents in religion, it is a shame unto parents. III. If those who are Masters be outstripped by their servants in the ways and works of grace, is it not a shame for those Masters? iv If inferior persons, be more honest, true, religious, and virtuous, than superiors, and great ones, it is a shame for great ones.   
VERS. 47. And if ye salute your brethren only, Ver. 47 what do you more than others? do not even the Publicans so? 
§. 1. And if ye salute your brethren only.] Sect. 1  
How doth this verse differ from the former? Quest. 1  
It seems to be the same with the former, Answ. and the difference is only this; That speaks of the internal affection, this of the external conversation: as if our Saviour would say, the Pharisees teach that you must not love your enemies; but I say you must not only love them, but also outwardly carry yourselves courteously and humanely towards them.  
What is meant by this word Salute? Quest. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used signifies to embrace and that with a kiss, as 1 Thess. 5.26. Answ. and 1 Pet. 5.14. according to the manner and custom of those times, and the Oriental nations. Beza. s.  
How many sorts of Kisses are there? Quest. 3  
There are two kinds of kisses in the Scripture 

Answ. First, wicked which is threefold, viz. 

Idolatrous; thus the Israelites kiss Baal, 1 King. 19.18.  
Adulterous; thus the harlot kisseth the young man, Prov. 7.13.  
Treacherous; examples whereof are, 29. Sam. 20. Mat. 26.44. Prov. 27.6.    
Secondly, lawful, and is threefold, viz. 

First, Benedictionis, of Blessing; thus Isaac kisseth jacob, Gen. 27.27. and 31.55.  
Secondly, salutationis of salutation, and is either when 

Friends are met withal and that either 

Ordinarily; thus did Abraham to those who came unto him 
l 2 Sam. 15.5. , and Mary Magdalen to Christ, Luke 7.45. Or  
After a long separation; or when friends first see one another: Thus jacob kisseth Rachel, Genes. 29.11. and Laban him, ver. 13. Read also Gen. 33.4. and 45.14.    
Friends depart one from another: thus Laban complains of jacob, that he would not suffer him to kiss his children before they departed 
m Gen. 31 18. . Read more examples of these parting kisses in these places. 1 King. 19.20. and Ruth 1.14. and Acts 20.27.    
Thirdly, Affectionis, of affection; these are either 

Divine; let him kiss me with the kisses of his lips, Cantic. 1.1. Now all these kisses above mentioned are strangers to this verse.  
Humane which are either of 

Love; thus jonathan and David kiss one another 
n 1 Sam. 20.41. , and examples hereof we have in the New Testament 
o Rom. 16 16. and 1 Cor. 16.20 and 1 Thess. 5.26. and 1 Pet. 5.14. .  
Reconciliation; thus joseph kisseth his brethren, Gen. 45.15. and David kisseth Absalon, 2 Sam. 14.33. and Luke 15.20.          
What would our Saviour teach us from this custom of theirs, of saluting one another?  
First, that not all the customs of the world are to be declined, but that we may in some things apply ourselves to the manners of the nations wherein we are: Namely, I. in ceremonies, thus Ambrose persuades Augustine for the peace of the Church to fast upon that day which is used in the place where he is: that is, it he be in a place where they use to fast upon the Saturday, let him do so; and when he is present with those who use to fast upon Friday, let him do so also. II. In outward things; here observe, the manners and customs of nations are threefold, viz.  
First, vicious and impious, these are never to be Answ. 1 imitated: none are to be followed in drinking, or whoring, or pride, or murder, or truce-breaking, or the like: though it be a national sin.  
Secondly, some manners and customs are vain, fantastical, idle, and ridiculous; as the fashion of apparel, and compliments, and the like, which ingenuous natures affect not, but slight.  
Thirdly, some customs there are which are lawful and laudable enough, and in these we may apply ourselves to those amongst whom we live: for here only the rule holds true and warrantable.  

Cum fueris Romae, Romano vivito more.  
Cum fueris alibi, vivito more loci.   

If thou in Rome do range,  
A Roman seem to be:  
If thou thy dwelling change,  
Live like them that live with thee.   
Secondly, our Saviour would teach us by this Answ. 2 custom of Salutation, that we ought to crray ourselves gently, lovingly, courteously, and meekly towards all.  
Sect. 2 §. 2. Do not the Publicans the same?]  
Object. Bellarmine objecteth this place to prove, that unbelievers may perform good works▪ our Saviour saith, if you love those who love you, and salute your brethren only, what do you more than the heathen and infidels: Therefore the heathens may show some signs of love and good will towards their brethren and friends; which is a good work; for otherwise Christ would not have said, What do ye more? but why do ye this?  
Ans. 1 First, works are called Good either materialiter or formaliter, either quoad operis substantiam, or quoad rationem boni: that is, In good works there are two things to be considered of, the Matter or substance of the work, and the manner of doing it well; as for example, when a man gives bread to the hungry, or loves his friends, or salutes his neighbours, he performs a good work for the substance or matter of it: when a man doth this, with a good will, or with a good intention, or out of a love unto God or virtue; he performs a good work for the manner of it.  
Ans. 2 Secondly, those works which are good not only in regard of the substance and matter of them, but also in regard of the manner of doing; we grant that they are good, and not sin: but those which are good only in regard of the substance, we say are stained with sin: And this Bellarmine himself confesseth, when he saith Potest servari praeceptum secundum substantiam operis, etiam cum peccato.  
Ans. 3 Thirdly, we grant that heathens and infidels may perform works which are good in respect of the matter of the work, but not those which are good, in respect of the manner of doing; that is, they do bonum non bone, a good thing but not well: he who desires to see a Jesuitical conflict, let him read Maldonate upon this verse, where he shall see him fight for us against his brother Jesuit; affirming boldly that none shall be rewarded for any of these works here mentioned, except they do them propter Deum, for God's sake.  
Fourthly, Bellarmine's proof is frivolous, in Answ. 4 saying, if the work had not been good, Christ would have said Cur hoc facitis? Why do ye this? and not, quid amplius facitis? what do ye more? for they are both one in effect: for if every good work be rewarded by God; and these to love our friends, or to salute our neighbours, are not rewarded by him; and are denied a reward because Pagans & Publicans do then: Then it must needs follow, that these works shall not be rewarded by God in Pagans and Publicans; neither in them are good works 
p Chamicr. de lib. arb. l. 4. Cap. 9 Sect. 7.8.10. Tom. 3. fol. 99 Vers. 48. .   
VERS. 48. Be ye therefore perfect, even as your Father, which is in heaven is perfect. 
§. 1. Be ye therefore.] Sect. 1  
These words having reference unto those which go before, it may be demanded, Quest. By what degree our Saviour ascended to perfection? Answ. 1  
First, he would not have his to offer wrong unto their neighbours or brethren. Answ. 2  
Secondly, not to be revenged more than the wrong suffered, or sustained requireth.  
Thirdly, not to be revenged so much as the Answ. 3 wrong done requireth, but to be quiet. Answ. 4  
Fourthly, to suffer further injury, rather than revenge any. Answ. 5  
Fifthly, to do more than he requireth, that doth him wrong. Answ. 6  
Sixthly, not to hate him that doth him wrong: but even to love him. Answ. 7  
Seventhly, to be beneficial unto him, and to pray to God for him. Chrysost. Homil. 18. s. Argu.  
We produce this place against that Popish distinction of Precepts and Counsels: Our Saviour here saith, ye shall be perfect as your heavenly Father is perfect: Therefore all Counsels tending to perfection are Commandments. If there be any thing, whereby we may more nearly attain unto perfection, we are commanded and bound to do it: as for example, if a man can better obtain this perfection of godliness, by living single, if he have the gift, he ought to do it. 
Reply.   
Bellarmine (lib. 2. de Monach. Cap. 9 Arg. 5.) distinguisheth: There are (saith he) two kinds of Perfection; a less which consisteth in the full keeping of the law, which is necessary to salvation: & this perfection is commanded in this verse. There is a greater perfection not simply necessary unto salvation, but required for the obtaining of a more excellent degree of glory; and this perfection consists in the observation of counsels; and this our Saviour meaneth, when he biddeth the young man to sell all that he hath, that he may Answ. 1 be perfect, Mark. 10.21.  
First, there can be no greater perfection, than the absolute fulfilling of the law, which is in love; wherefore that which he calleth the less perfection is the best, seeing it fulfilleth the law 
q Rom. 13 10. and 1 john 4.12, 16, 17 .  
Secondly, the perfection spoken of in this Answ. 2 verse is the best perfection; we must labour to be perfect as God is perfect: now what greater perfection: can there be, than to be perfect according to the example of God?  
Answ. 3 Thirdly, that perfection which our Saviour in this verse speaketh of, is that which is described before verse 44. Love your enemies, etc. which perfection all the Papists refer unto a Counsel, not unto a precept, as doth also Bellarmine himself (de justificat. lib. 4. cap. 3.) and therefore according unto himself his distinction is false and frivolous. Bellarm. enervat. Ames. tom. 2. fol. 163.  
Answ. 4 Fourthly, that thing whereunto Christ exhorteth the young man, is not so great a point of perfection as this whereof Christ speaketh, that we should love our enemies; for a man may give all his goods to the poor, and yet be without love 
r 1 Cor. 13.3. , but a man cannot love his enemies, unless he have love: And therefore that exhortation to perfection, 
s Willet. synops. fol. 323.  containeth not only a Counsel, but a command.  
Sect. 2 §. 2. Be ye therefore perfect.]  
Quest. 1 What is meant by this exhortation unto perfection?  
Answ. 1 First, some understand it particularly, of love and mercy towards our enemies; because the true praise of Christian perfection doth consist in the power of pardoning, and loving our enemies with our heart.  
Why doth Christian perfection consist herein?  
First, because there is nothing more difficult to nature than to pardon and love our enemies.  
Secondly, because there is nothing more opposite unto Satan than this is, to love those who hate us.  
Thirdly, because there is nothing wherein we more resemble (or come near unto) our God than this, to forgive those who have injured us, and to love them who hate us.  
Answ. 2 Secondly, some understand this exhortation generally: as if our Saviour would say, study, and labour after every degree and kind of perfection which is in your Father.  
Object. But none are or can be perfect so long as they live here; for none are good (Matth. 19.17.) but in many things sinful (james 3.2.) and if any deny this, and say he is no sinner, john will tell him he is a liar 
t 1 john 1.8, 10. Answ. .  
There is a double perfection, to wit, either 

First, Absolute, which is an herb growing only in heaven: and is found in God, the Angels, and glorified Saints: this perfection is spoken of in 1 Corinth. 13.10. Heb. 12.23. and Phil. 3.12. This we cannot attain unto in this life, but must endeavour unto, as long as we live.  
Secondly, limited, which consists in sincerity, when the heart is upright: examples whereof we have 1 King. 15.14. and Phil. 3.15. Now this is required in us, and is called perfection, in a threefold regard; namely, I. Because there is in us a sincere purpose to obey and please the Lord in all things. II. Because we have the seeds of all virtue in us. III. Because we endeavour daily, to be more holy, more pure, more perfect, Ephes. 4.13.    
Why must we thus labour after this perfection Quest. 2 of sincerity?  
First, because it is commanded, and that both Answ. 1 in the Law, and Gospel: I. In the Old Testament, it is required of Abraham, be perfect, Gen. 17.1. and of all the people of God, Deut. 18.13. and of Solomon 
u 1 Chro. 28.9. . TWO In the New Testament, Be ye perfect. 2 Cor. 13.11.  
Secondly, because it is commended, and that Answ. 2 both, I In the Old Testament, as in Noah, Gen. 6.9 and in Hezekiah. 2 King. 20.5. and Asa. 1 King. 15.14. II. In the New Testament, Zachary and Elizabeth were both perfect, Luke 1.6.  
Thirdly, because the contrary is condemned; Answ. 3 I. In the Old Testament, Amaziah is reproved, because he sought not God with a perfect heart. 2 Chron. 25.2. And II. in the New Testament, Simon Magus is reproached because his heart was not perfect in the sight of the Lord. Acts 8.21.  
Fourthly, because this is the end of the Ministry Answ. 4 of the Gospel: Ministers teach that their people may be perfect, Col. 1 28. that as pure virgins they may present them unto God. 2 Cor. 11 2.  
Fifthly, because this the godly pray for: Epaphras Answ. 5 striveth fervently for you in prayers, that ye may stand perfect, and complete in all the will of God, Colos. 4.12.  
Sixthly, because we must labour to regulate Answ. 6 and conform our lives according to the will of God, but that is perfect: Rom. 12.2. study to know, what the good, and absolute, and perfect will of God is.  
Seventhly, because God loves those which Answ. 7 are perfect, and will help them, in the time of need. The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect towards him. 2 Chron. 16.9.  
What kind of perfection must we endeavour Quest. 3 after?  
Perfection is twofold, to wit, either 

General, which is 

First, Fide, in faith: gird up the loins of your mind, that you may believe perfectly 
u 1 Pet. 1.13. . Answer.  
Secondly, Paenitentiâ, in Repentance, Resolution, and a true Purpose of the heart; 

First to hate, leave, and forsake all sins, the least as well as greatest  
Secondly, to abstain from the appearance of evil (1 Thess. 5.22.) that is, the circumstances of sin, and all scandalous actions.  
Thirdly, to detest all evil, even in the hidden man of the heart.  
Fourthly, to loath and leave all sin for ever, even until death.      
Particular, and that both 

Within, in 

A right heart; which is called justitia veritatis, holiness of truth 
w Ephes 4 24.  and sincerity and truth: Iosh. 24.14. and 1 Chron. 29.9. and 2 Chron. 19.9.  
A good conscience, 2 Corinth. 1.12.  
Knowledge, Rom. 16.19. and 1 Corinth. 2.6. and 14.20. and Heb. 5.14.    
Without both, in 

Our life and conversation: here read these places 2 Samuel 22.24. Ephes. 6.13. Philip. 3.15. and 2 Tim. 3.17. & 1 john 2.5. and 4.12. and 1 King. 11.4. and 15.3.  
Our words, see James 3.2.  
Patience, in wrongs, injuries, tribulations, and the like, james 1.4.  
The circumstances of purity: following after those things which are honest, and of good report 
x Phil. 4.8 , labouring to do that which is good, and to do it well.        
Quest. 4 By what means may we attain unto this perfection of sincerity?  
Answ. 1 First, be watchful over thy ways, and life, stand upon thy watch-Tower, be a perpetual Sentinel, because thy enemies are both many, and crafty, and strong, and very vigilant.  
Answ. 2 Secondly, have regard unto the Law of God, let that be thy Judge; mark and observe that strict purity which is therein required, and remember, thy duty is to labour to fulfil all righteousness.  
Answ. 3 Thirdly, look upon the godly, and Saints upon earth, and imitate them: Brethren follow me, and together with me, them also who walk according to our example. Phil. 3.17.  
Answ. 4 Fourthly, meditate upon the infinite purity, and perfection of God: but of this in the next Section.  
Sect. 3 §. 3. As your Father is perfect.]  
Quest. 1 Must we labour to aspire to the infinite purity, and perfection of God? is not this insolent impiety (as Gualther thinks) little less than the sin of Lucifer?  
Answ. 1 First, to think that we can be so perfect as God is, is the error of the Novatians, and Adamites: contradicted by Saint Paul in these places, 1 Corinth. 15.10, 57 and 2 Cor. 3.5. and 5.7.  
Answ. 2 Secondly, but to aspire, and strive unto this perfection is pious; and to grieve because we are so imperfect is a good thing, for thus doth David, Psalm 120.5. and Paul Rom. 7.24.  
Answ. 3 Thirdly, and for us not to rest, but as long as we live to endeavour to be nearer unto God, to be more perfect, and more and more resemble our God in righteousness, and true holiness, is laudable and commendable, yea commanded in this verse: Ad similitudinem non aequalitatem, Calvin. s.  
Quest. 2 Wherein must we imitate our God?  
Answ. 1 First, in love and charity towards our brethren, and that many several ways: namely, we must imitate him I. In the object of love, that is, first we must love our enemies, for he loved us when we were enemies. Secondly, we must love the poor, for he raiseth up the poor out of the dust, &c Psalm 113.7, 8. II. in the degree of love, we must love them as brethren; for the Lord loved as a Father doth his children, read Psalm 27.10. and 103.13. and Esa. 49.15. III. in patience towards those that wrong us; for God is patiented towards us, though we provoke him daily. iv in our actions: God gives us good things not evil, and therefore we should do good not evil unto others. V God never punisheth but for good: he in all his corrections respects the end, chastening us as a Father doth his children, that we might be amended 
a Pro. 3.12. and Heb. 12.5. . Herein also we should imitate our God, never desiring that those who have offended us should be punished out of revenge, but corrected that they might learn to amend. VI We must imitate God in affection; he is loath to punish, and grieves when he corrects, but he rejoiceth to show mercy, Psalm 103.8. Ezech. 18.23, 31, Thus should we do. VII. God in rigour and justice remembers mercy. Mic. 7 18. so must we, remembering summum jus, summa injuria, to use the extremity of the Law is hard and unchristianlike measure.  
Secondly, we must imitate the perfection of Answ. 2 God in general, that is, labour I. to be pure from evil, yea from all evil, and that always: II. to be complete in all good things, whether towards God, or towards our neighbour, or in ourselves, Tit. 2.11. Taking no liberty to do any thing that is evil, or to leave undone any thing that is good: That so we may be perfect according to the similitude of our Father.  
§. 4. As your Father which is in heaven.] Sect. 4  
Why doth our Saviour add this amplification, Quest. 1 Qui es in caelis, Which is in heaven? had not the mention of the exemplar, your Father, been sufficient?  
Our Saviour adds these words to teach us, Answ. That the meditation of heaven ought to incite us unto the imitation of that perfection which is in God.  
What glory, felicity, or excellency is there in Quest. 2 heaven, that the remembrance thereof should excite and provoke us unto so hard a work, as this is here mentioned?  
The glory of heaven may be conjectured, and amplified, both from the 

Price which it cost, Answ. namely blood of Christ 
b 1 Pet. 1, 18. , wherein note, 

Quis? Who bought it? God the Father, who best of all knew the value and worth of it.  
Quomodo? How was this price paid? not unwillingly, but willingly.  
Pro quibus? For whom was it bought? not for himself but for us.    
Names and elegancies thereof: I. Because life is sweet unto all, therefore it is called life eternal, Mat. 25.44. The righteous go into eternal life. II. Because all men desire some certain estate, therefore it is called an Inheritance, immortal, incorruptible, and undefiled, 1 Pet. 1.4. III. Because all men have some ambition and aspiring thoughts in them, therefore it is called a Kingdom 
c Lu. 12.32. , and a crown of glory, 2 Tim. 4.8. iv Because all men de●ight in the light, therefore it is called light inaccessible 
d 1 Tim. 5.16. . V Because all men desire honour and glory, therefore it is called a weight of glory 
e 2 Cor. 4.17. . Thus the Lord expresseth heaven by those things which are most desired by men.  
Effect, because it makes us to be glorious, & that both in 

Soul: both by a 

Removal of whatsoever is evil; for there all tears shall be wiped from of all faces 
f Esa. 49.10, & Rev. 7.16. and 21.4. .  
Concession of whatsoever is good & which our hearts desire.    
Body, which shall be endued with health, strength, beauty, comeliness, and the fruition of whatsoever may make our joy complete.  
Whole man, for there the righteous shall shine forth as the sun 
g Dan. 12.2. & Mat. 13.43. .    
Circumstances, and that both of the 

Place: Here observe, men generally desire stately houses, and love them so much the more, if they were built by some rare and famous Architect, principally if they be safe, healthful, delightful, and pleasant habitations: Now heaven is a glorious place in all these regards both in respect of the 

Creation, and fabric thereof; it being the Lords Masterpiece, in manimate things so beautified and adorned with Sun, Moon, and Stars, that we may well say, Si tanta extrà quid intus? if the outside be so glorious; what is the inside?  
Creator and builder of it, it being a prime piece of the best Architect in the world: to wit, the workmanship of God 
h Heb. 11.10. .  
Habitation and situation thereof, it being free from all danger, anoyances, greevances, and evils whatsoever, it is a pleasant place in itself, and a place free from the assaults of enemies, or danger of sickness, or the like.    
Society, both with 

God the 

Father: our fellowship is with the father, 1 john 1.3.  
Son: our fellowship is with Christ, whom we shall see as he is, 1 joh 1.3. & 3.2.  
Holy Ghost: if there be any fellowship of the Spirit, etc. Phil. 2.1.    
Angels, and Archangels, and all the host of heaven.  
Men, namely, patriarchs, Prophets, Apostles, Martyrs, & all the blessed Saints.    
Meat, we shall then be fed with Nectar and Ambrosia, Angel's food; yea heaven shall be unto us as a continual banquet.  
Apparel, in heaven we shall be clothed with garments of 

Immortality  
And glory.   1 Cor. 15.53.  
Perpetual possession thereof: it being an inheritance that never fadeth away 
i 1 Pet. 1.4. .      
Thus we see the reason why our Saviour adds these words, Which is in heaven, that the meditation of heaven, and the joy and glory thereof may spur us forward to strive and endeavour to be perfect as our heavenly Father is perfect.  
Quest. 3 What benefit or fruit can we reap from these meditations of the glory of heaven?  
Answ. 1 First, the remembrance hereof will expel other thoughts from our hearts.  
Answ. 2 Secondly, it will be a means to terrify us from sin: the remembrance hereof will make us say unto ourselves: shall I lose heaven, and deprive myself of such glory for sin? or do I think that ever I shall enter into that pure place, if I thus pollute myself.  
Thirdly, the meditation of heaven and the Answ. 3 glory thereof will move and provoke us unto that which is good, yea, facilitate the work and exercises of religion.  
Fourthly, these thoughts seriously ruminated Answ. 4 will facilitate all afflictions, and make us bear our burdens with a great deal more case: The good Martyr did patiently endure his sharp breakfast because he should have a sweet supper: and Saint Paul all his tribulations because of that heavenly recompense of reward, Rom. 8.18. and 1 Corinthians 4.17. etc. 2 Timothy 4.8.    

CHAPTER VI.  
Verse. 1 VERS. 1. Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in Heaven. 
OUR Saviour in this Chapter doth reprove the Scribes and Pharisees, 1. For their Hypocrisy in giving, praying, and fasting: 2. For their care of the world: because these spoil the best work which is performed.  
Quest. 1 What are we to avoid and abstain from in the performance of good works, according to our Saviour's present institution and Doctrine?  
Answ. From good works these things ought to be expelled: namely, First, Hypocrisy, or a conformity of the outward actions only, wanting the true internal motions of the heart. Secondly, ambition, or the seeking of the praise and glory of men. Thirdly, pride, puffing up the mind for the works wrought either before God or men.  
Quest. 2 How ought good works to be performed, according to Christ's present purpose?  
Answ. It appears by an Antithesis of the former question: namely, First, they must be done ex animo; that is, there must be a conformity between the internal motions of the heart, and the external good actions. Secondly, principally, because it is Gods will and commandment, therefore that we may perform that obedience which is due unto him, we must labour in good works. Thirdly, in our best performances we must labour to retain an humble mind, confessing we have done no more than was our duty to do, Chem. harm. f. 591. fine.  
Sect. 1 §. 1. Take heed that ye do not your Alms before men.]  
Some (Vulg. & Beza) read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms; some Manuscripts have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic August. de serm. in Monte. cap. 2.) do not your righteousness before men; the sense is one and the same, for to do righteousness is sometimes with the Hebrews to give alms; yea, they called Alms righteousness, as we see, Deut. 24.13. If thou restore unto the poor his raiment, it shall be righteousness unto thee before the Lord thy God: The word there used is (Tsedakah) which the Septuagints renders not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alms, so also Daniel 4.25. So Solomon saith, Righteousness delivers from death (Prov. 10.2. and 11.4.) but Tobit 12.9. It is alms delivers from death, Tsedakah being there expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so also Psal. 112.3.9. and 2 Cor. 9.9. it is said, His righteousness endureth for ever, that is, his alms.  
Sect. 2 §. 2. Before men.]  
Is this absolutely commanded, or are we enjoined Quest. 1 never to give before men?  
No, as thus appears, 1. Answ. The Apostolical Church used contributions in their public meetings and assemblies. 2. In the Apostles time they sent relief publicly to other Churches. 3. Christ commands, that our light should shine before others: that is, that our good works may be done in the sight of others, Mat. 5.16. And therefore from these three particulars it is clear, that we are not absolutely forbidden to give alms before men.  
We give alms because God commands us, Quest. 2 and we expect a reward from him; what need we then do them before men? if God see them is it not sufficient?  
There is a good and necessary use of holding and showing forth good works, Answ. both in general and particular.  
First, there is a necessary use of holding forth good works in general, and that in a fourfold regard; namely, 1. Of our God. 2. Of our Neighbour. 3. Of ourselves. 4. Of our profession.  
First, in respect of God, it is requisite to do good before men, that so he may be glorified, Matth. 5.16.  
Secondly, in respect of our brethren, it is necessary, that so we may be as lights and good examples unto them, to encourage them in the way of God, and to provoke them unto good works, Phil. 2.15,  
Thirdly, in regard of ourselves, that we may procure a good name and fame unto ourselves, we must be careful to procure things honest in the sight of all men, Rom. 12.17. and 2 Cor. 8.21. and 1 Tim. 3.7.  
Fourthly, we must show forth outward good works, in respect of the Gospel which we profess; we must strive that the mouths of all men may be stopped, and that the glory of the Gospel may be advanced.  
Whose mouths is it, that we must be principally Quest. 3 careful to stop?  
First, of Papists, who brag and boast of their Answ. 1 works, both of charity and religious exercises; let those who profess Christ, be ready to give to him that lacks, and frequent in reading, hearing, meditating, and praying; let not Papists do more in a blind zeal superstitiously, than professors in a true zeal religiously.  
Secondly, they must stop the mouths of profane Answ. 2 persons, who are ready scandalously to say, that they are outwardly holy, but inwardly profane; they seem without religious, but within are vicious. Let our lives, actions, and conversations be such, that they may have no cause thus to detract us.  
Secondly, more particularly, there is a necessary use of showing forth this work of Alms even before others; for he which is able to give much may give publicly: and that for these two causes; First, that the poor knowing, thou wilt give, may beg of thee, and make their wants known unto thee. Secondly, that thou mayst remove the imputation of covetousness and hardheartedness from thee, which would be cast upon thee, if thou wert known to be rich in goods, and not known to be rich in good works.  
Quest. 4 Who are faulty in this particular?  
Answ. 1 First, those who pretend a love unto the poor, and seem to pity them, but give them nothing.  
Answ. 2 Secondly, those who say they give in private, and either do not, or else give so little, that they would be ashamed to have it publicly beheld.  
Answ. 3 Thirdly, those who deny to relieve the poor when they beg, with this excuse, they wil● not give publicly; but this should not hinder them at all, for it is lawful to give publicly, if so be we do it not for the praise of men.   
Verse. 2 VERS. 2. Therefore, when thou dost thine Alms, do not sound a Trumpet before thee, as the hypocrites do, in the Synagogues and in the streets, that they may have glory of men. Verily I say unto you; they have their reward. 
Sect. 1 §. 1. When thou dost thine Alms.]  
Object. The Papists say, Alms must be done, Intention placendi Deo, with an intention to please God thereby: And for the proof hereof object this place, thus; Our Saviour here reproveth the Pharisees because they gave Alms to be seen of men: but we must give our alms in secret, that God may reward us, verse 5. as they seek the praise of men, so we must seek the praise of God 
f Bellarm. de bonis operin in particular, li. 3. cap. 13. Answ. .  
Our Saviour Christ biddeth us not in this place in giving our alms, to propound and set before us the praise and reward of God, but only to take heed of the praise of men, and to shun the same by giving in secret, and the praise or reward of God followeth upon this simplicity and singleness of heart in giving of alms: We grant that our almsdeeds are well pleasing and acceptable unto God through Christ; for with such sacrifices God is well pleased, (Heb. 13 16.) but yet we must not do them only for hope of a reward, or the like respect, but for conscience sake, and out of duty towards God.  
Sect. 2 §. 2. Sound not a Trumpet.]  
Obser. 1 We see here, Christ 1. taxeth the accustomed vices. And 2. particularly, names, Trumpets, Synagogues and streets. Yea 3. reproveth them, calling them Hypocrites; teaching us hereby, that it is lawful publicly to reprehend the sins of our days, and the sins of our hearers.  
Quest. 1 What benefit reap hearers by being reproved, for it should rather seem to do hurt then good?  
First, it tries hearers, whether they be the children of God, or not; for many men deceive both themselves and others in many things, who Answ. 1, are discovered by spurning at reproof: the children of God are like David, who takes kindly a particular reprehension (2 Sam. 12.12.) but wicked men cannot endure thus to be touched to the quick.  
Secondly, it is a means to humble hearers; Answ. 2 for it opens the eyes, and awakes out of sleep: Read 1 Cor. 14.24. etc. being reproved he falls down: so the Prophet Esaiah telleth the people, that their carnal security shall be talked of and reproved, and it shall be a vexation to understand the report 
g Esa. 28.19. .  
Thirdly, it is a means to make sin odious Answ. 3 unto us: there is a certain false sweetness in sin, which reproof doth discover and often remove; as we may see in Ahab, who being reproved, seemed by his sorrow to loathe the sins, which he had committed.  
Fourthly, it doth excite us to amend: gentle Answ. 4 reproof makes a man careful to reform what is amiss.  
What is meant by this phrase, Sound not a Quest 2 Trumpet?.  
First, some think that it was a Proverb, Answ. 1 whereby was signified, that they must not publish in the eyes of the world their almsdeeds: thus Gualther s.  
Secondly, the phrase was not proverbial, but Answ. 2 was derived from the custom of the Jews, who were called by a Trumpet to these kind of assemblies.  
Thirdly, it is observable, that this was commanded Answ. 3 by God in general, who caused Moses to make two silver Trumpets, that by the sound thereof, the assembly might assemble together at the door of the Tabernacle 
h Numb. 10.1. etc. vers. 19.10 ; yea by the Trumpet they were assembled unto battle, vers. 19.10. whence a Feast of the blowing of Trumpets was instituted 
i Num. 29.1. . We might observe two things from hence; namely.  
First, that holy and divine institutions may Obser. 2 be corrupted and abused, as was the brazen Serpent.  
Secondly, that all kinds of hunting after vain Obser. 3 glory is prohibited, principally in the performance of any good duties. But I enlarge not these in this place.  
§. 3. As do the Hypocrites, or Pharisees.] Sect. 3  
The meaning of these words is, that in the performance of good duties, we must not be like unto them.  
What was the manner of the Pharisees and Hypocrites in moral worship? Quest.  
First, the Pharisees were diligent in small Answ. 1 things, but negligent in great, Matth. 23.23. but we must principally respect the greater things of the Law, not neglecting the less.  
Secondly, the Pharisees in their good works Answ. 2 sought their own glory, but we must seek the glory of God.  
Thirdly, the Pharisees performed external Answ. 3 worship, but neglected internal; but we must both.   
Verse. 3 VERS. 3. But when thou dost alms, let not thy left hand know what thy right hand doth. 
Sect. 1 § 1. When thou dost alms.]  
Christ we see here doth not reprove giving of alms, neither forbidden it, but allows it when thou givest alms: Observe. Teaching us that alms deeds are to be done, it being a good work; although some abuse them.  
Are all alms good, and to be done?  
Answ. Alms are either 

Evil and conterfeite, whereof something hath been said afore, Chap. 5. vers. 8. and something remains elsewhere to be spoken of.  
Good, and these are twofold, viz 

Public: these belong unto the Magistrate, see Gualt. sup. fol. 198.  
Private: these belng unto us, and are to be done secretly, according to our Saviour Christ's present injunction.      
Quest. 2 Why must we give alms?  
Answ. 1 First, because God hath commanded it; If there be among you a poor man, thou shalt not harden thy heart against him, but open thy handwide unto him, Deut. 15.7. Hence I argue, that which God doth command man must obey: but God commands us to give alms: Therefore we must obey him herein.  
Answ. 2 Secondly, because God hath commended it. That which the Lord commends all men should practise which desire the praise of God. But God commends alms deeds, He hath distributed, he hath given to the poor, his righteousness remaineth for ever, Psal. 122.6.  
Answ. 3 Thirdly, God hath taken special care of the poor, giving particular charges for their provision, and therefore by no means we must neglect them. 1. The Lord ordained that the poor should have all that grew the seventh year 
k Exo. 23.11. . 2. The tenths of the third year, Deut. 14.28.3. 3. Every year they must have some glean left for them; yea some sheaves, Levit. 14.9. and 23.22. and Deut. 24.19.  
Answ. 4 Fourthly, because the principal care of the Apostles was, to make provision for the poor; and therefore if we would follow such famous leaders, we must be ready to distribute. Read these places, and you shall see the great care, the Apostles had of the poor, Act. 2.45. and 4.32, 35. and 6.1. and 11.29. and Rom. 12.13. and 15.26. and 2 Cor. 8.1. etc. and 9 Chapter. and Gal. 2.10.  
Quest. 3 Why will the Lord permit poor men to be? cannot he give unto all, and provide for all?  
Answ. 1 First, God made both the poor man and the rich, Prov. 22.2. and can make the poor rich if he please.  
Answ. 2 Secondly, the Lord ordains and suffers poor men to be for our sake; that thereby he might both teach and prove us: for God hereby doth teach unto 

The poor these two things. 

First Humility.  
Secondly Patience.    
Others, these two things, namely, 1. Compassion. 2. Bounty.    
Quest. 4 It is something hard for a man to distribute and impart that, which by his own labour he hath gotten, unto others; how therefore may we be moved or encouraged unto this duty of alms giving?  
Answ. 1 First, remember hereby thou shalt show thyself a Christian: he that is not merciful is no Christian, and he that gives not (being able) is not merciful, Read james 2.15. and 1 john 3.17, 18. and therefore those who make a profession of the Gospel, and yet are hard hearted do argue their religion to be in vain, their hearts not being softened with the fire of love, jam. 1.26, 27.  
Secondly, consider thy own estate and condition; Answ. 2 how that either thou or thine may want, and therefore that pity thou couldst desire might be showed unto thee in that case, thou shouldest show unto others, Heb. 13.3.  
Thirdly, labour to see God and Christ in the Answ. 3 poor, (In as much as ye did it to them, ye did it to me) when thou seest thy poor brother in want, suppose thou saw thy eldest brother (Christ) in need, and look what thou wouldst do unto him, do unto the poor, for that is as done unto Christ.  
Fourthly, look upon the primitive times, and Answ. 4 Christians whereof that miscreant said; Impij Galilai & suos & nostros nutriunt (julian. Apost. Euseb) These Christians are merciful both to their own sort and sect, and also to heathens and infidels: And do thou likewise.  
Fifthly, remember the punishment is due unto Answ. 5 thou if thou be not charitable: Thou shalt have judgement without mercy, if thou show no mercy, James 2.13.  
Sixthly, consider that thou shalt not lose Answ. 6 what thou givest, but shalt gain thereby, Prov. 11.25. and 19.17.  
What are the Impediments which hinder us Quest. 5 from giving of alms, and the remedies against those Impediments?  
The Remora are many, Answ. and therefore for brevity's sake I will carry a long together, both the one and the other, the hindrance and the help, the impediment and the remedy.  
First, the love of riches hinders us from relieving Impediment. 1 our brethren, because those thorns choke the seeds of charity and mercy (Mat. 13.20.) And therefore let us not love riches (1 Joh. 2.15.) lest the love of them bring us into temptations and snares (1 Tim. 6.9.10.17.) and make us prefer our money before our God, and before our brother.  
Secondly, the care of the world, and the fear Imped. 2 of poverty, often hinders us from alms deeds; we are loath to give, being fearful to want: And therefore we should learn to walk, and live by faith, 2 Cor. 5.17. to labour to be good, and do good, and then we shall not want, Mat. 6.33.  
Thirdly, the ear of and for our children Imped. 3 doth often hinder us from the works of mercy; we are unwilling to distribute, lest they should lack. But this is an error and fault: indeed parents should be careful not to be idle, or prodigal, wasting their estates with riotous living, or contentions, exhausting their wealth by brawls and suits; but they must not fear to give alms: for he that doth so, spareth he knows not for whom 
m Psa. 39.6. , on the contrary, neither the liberal, nor his shall lack 
n Psal. 37.25. . A man cannot better provide for his children, then by giving a part of their portion unto the Lord to keep, who will certainly return it unto them with advantage.  
Imped. 4 Fourthly, the opinion of our proper and peculiar interest in that which we possess, is an impediment often unto us, as we see in Nabal, shall I take my bread and give it to others? 1 Sam. 25.11. But what hast thou, which thou hast not received 
o 1 Cor. 4.7. ? yea what art thou? not the proper owner, but only a steward who must give account of every penny given unto thee.  
Imped. 5 Fifthly, sometimes the smallness of the gift hinders the giver; many say they are not able to give much, and therefore they may as well give nothing, as so little as they are able to give: But fear not that; for a small alms shall be accepted if given willingly, as followeth afterwards.  
Imped. 6 Sixthly, the multitude of poor hinders a multitude from helping the poor: but men must do what they can, giving as much, and to as many as they can, and God will accept of it.  
Imped. 7 Seventhly, some are discouraged from doing good in this kind by reason of the paucity and rarity of examples, they see so few liberal, that they withhold their hands from the poor, fearing lest they should be thought singular: But here we should not stay for others, but remember that it is an honour to go before, and to be an example unto others; because in a good work a man had better be first than second, yea, consider that although there are but few that are charitable, yet there are some: and it is a shame, that we should not be excited by those who are good, and yet be hindered by those who are evil.  
Imped. 8 Eightly, the unworthiness and wickedness of the poor; this was answered before, Matth. 5.8.  
Imped. 9 Ninthly, some refuse to give by reason of some private grudge and spleen against the poor; but here we must remember 1. that this is an unworthy thing to be angry or to bear a grudge unto a poor man: Non dignus irâ Caesaris: yea, 2. consider that the charity is so much the greater, which is extended unto an unworthy person.  
Imp. 10 Tenthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the want of natural affection, or an insensibility of the sympathy of parts: And therefore we should remember 1. that they and we are but all one body, 2. that Christ is the head of this body. And therefore 3. We should see Christ in our brother. And 4 Be as sensible of our brother's want, as one member is sensible of the pain and anguish of another.  
Sec. 2 §. 2. Let not thy left hand know what thy right doth.]  
What is the meaning of these words?  
First, some allegorise them thus, we must do nothing sinisterly, but all things dexterously, or Quest. 1 in a dexterous work, let no sinister thing be Answ. 1 mingled: as for example, Alms is a good work, and therefore it must be free from covetousness, anger, disgraceful terms, vainglory, opinion of merit, partiality, and the like 
p Gualt. s. .  
Secondly, some oppose these words only to Answ. 2 public alms; as if our Saviour would say, give in secret, of which afterwards in his proper place.  
Thirdly, some further stretch the words; as if Answ 3 our Saviour meant an absolute concealing of the works of mercy, let not thy left hand know, etc. That is, let none know it at all; or do not only conceal what thou dost in part, but altogether.  
Fourthly, some understand these words of hiding Answ. 4 our almsdeeds from ourselves: let not thy left hand, etc. As if our Saviour would say, thy good deeds must be concealed from thyself, if it be possible, lest thou shouldest be proud of them in thyself.  
Why may we not behold, and look upon the Quest. 2 good duties which we perform? and delight in that good which is done by us?  
First, because for the most part they are hypocrites Answ. 1 that brag of their good deeds.  
Secondly, because they seldom stand who Answ. 2 brag and boast: Peter makes a galiant promise, That though all the world forsake Christ yet he will never forsake him, Mat. 26.33.35. but he performs it badly, verse 69.  
Thirdly, because this will make us be ready Answ. 3 to trust in ourselves, and so come the more speedily into danger. Sub hoste quem prostravit moritur, qui de bono quod gesserat elevatur. Greg. Mor. lib. 20. He perisheth by his enemy whom he hath subdued, who is puffed up with that good work, which he hath performed.  
Fourthly, for a man to behold the good works Answ. 4 which he hath done with a delight in them as his, is a pride no less, then outwardly to brag and boast of them: for there is a double pride, viz. I. to be outwardly puffed up for something done, or for some natural parts or endowments: II. to be inwardly proud of some good work, although no pride appear outwardly: this is also carefully to be avoided: The fault (in both these) is not in him who praiseth and commendeth the good work done, but in him who is proud, either of the praise given, or of the deed done. I actantia non est vitium laudis humanae, sed perversae animae, laudem amantis 
q August. de civet. Dei. 12. . Boasting is not the vice of the man who praiseth, but of the perverse mind which loveth the praise of men. And therefore let us not accustone ourselves to read over and over the Books of our good deeds, for that is a Catalogue which will puff us up, and make us with Pymalion fall in love with our own handiwork; for good works are often like beauty, wit, learning, and knowledge, which are known, and being known puff up, 1 Cor. 8.1.  
Is it never lawful for us to look upon or to Quest. 3 speak of the good deeds we do?  
First sometime the aspect of our good works is Ans. 1 lawful & profitable, namely, in a threefold time; I. in the time of accusation; when sathan strongly assaults, and we are not sensible of the shield of faith wherewith we should resist him; than it is good and necessary for us, to prove our faith by our works, which we cannot do without the looking upon our good works. II. In our daily examination; we should seriously examine whether we be in nature or in grace, in old Adam or in new 
r 2 Cor. 13.5. . Now the tree is known by his fruit, Mat. 7.16.20. and james 2.17. and therefore for the attaining unto the true knowledge of our estates, it is profitable to look unto our good works. III. When the heart grows dull and too forgetful of rendering thanks unto the Lord for his great mercies, than we may consider how he hath washed us from our former pollutions, how he hath renewed our strength, how he hath mortified sin in us, how he hath freed us from the snares of death, and how he enables us in some weak measure to obey him in that which is good.  
Ans. 2 Secondly, but in all these times, whatsoever we see in ourselves we must add, we are yet but unprofitable servants, Luk 17.10. & we have not as yet attained unto that perfection we ought to have. Phil. 3.12.13. Happy is that man who seems little in his own eyes but great in the eyes of others: who shines unto others & yet seems dark unto himself, and in that regard despiseth the praises of men.  
Quest. 4 The sweetest Music is a man's own praise, and therefore how may our hearts and ears be stopped against these bewitching enchantments? what shall we do to be preserved both from the flattery of others, and from affectation in ourselves;  
Answ. 1 First, do not delight thyself in reading or repeating the catalogue of thy good deeds, as the proud Pharisee did, Luke 18.11. Averte oculos ne capiâris formà: lest thou grow proud.  
Answ. 2 Secondly, look down to thy feet, and consider the filthiness and errors of thy former life.  
Answ. 3 Thirdly, read the book of thy daily sins, for this is a profitable catalogue to humble the soul.  
Answ. 4 Fourthly, if flatterers should fill thy ears with thy own commendations; then remember, they see what is without, but not what is within: they know not the many corrupt thoughts, and desires, and purposes that are in thy heart; they are ignorant of thy many neglects in good duties, and of divers sinister respects and ends which are frequently in the good works thou dost.  
Answ. 5 Fifthly, if thy own heart and thoughts should tell thee, that thou art good, and there are not many better; then meditate upon the purity of God and his law, look unto thy copy, compare thyself with thy exemplar, Mat. 5.48. and thou wilt acknowledge, that the East is not so fare distant from the West, as thou art from what thou shouldest and oughtest to be.  
Sixthly, remember the many blots and defects Answ. 6 that are in the best work thou performest: Who would brag of good wine if it were mixed with poison? And our best works as coming from us are but like wine in a poisoned cup.  
Seventhly, whatsoever thou hast it is the gift Answ. 7 of God: and by his grace thou art what thou art, 1 Cor. 15.10. and therefore why shouldest thou thyself boast, or any other make thee proud of that which is not thine? for at the best thou payest but God with his own coin.   
VERS. 4. That thine alms may be in secret; Ver. 4 and thy Father which seethe in secret, himself shall reward thee openly. 
§. 1. That thine alms may be in secret] Sect. 1  
The scope of our Saviour here is, that pro virili, Quest. 1 as much as in us lies, we must endeavour to hid and conceal the good works which we perform from the eye of the world.  
Why may we not reveal our good works unto men, but thus hid them from them?  
First, because we perform them for God's Answ. 1 sake, not for man's, and therefore if God see them, it is enough though men know not of them.  
Secondly, it is not equal and fair dealing, to Answ. 2 reveal unto men our good deeds, and conceal from them our bad: and therefore either tell both or neither.  
Thirdly, vessels that sound most, are most Answ. 3 empty: Come (saith jehu unto jehonadab) and see my zeal for the Lord, 2 King. 10.16. and yet vers. 31. it is said, jehu took no heed to walk in the Law of the Lord God of Israel with all his heart: for he departed not from the sins of jeroboam, which made Israel to sin. So the young man saith unto Christ, Omnia feci, all these things have I done, Mat. 19.20. and yet he will leave Christ rather than his riches: So Peter speaks most boldly, but falls most foully, Mat. 26. And therefore take heed of vain ostentation in the performance of good works.  
Doth not this verse cross Mat. 5.16? is there Quest. 2 not a direct Antithesis and contrariety betwixt these two verses? 

Let your light so shine before men, that they may see your good works; And  
Let your alms be done in secret, that men may not see them.    
They differ in two things; 1. In re, Answ. in the thing done. 2. In modo, in the manner of doing.  
First, these two verses differ in the thing. Here observe, that some good works cannot be concealed; some may.  
First, there are some good works which cannot be hid, as for example, I. When a public work is commanded, as the work of the Lords day the preaching and hearing of the word, and public prayers; these cannot be concealed. II. When the omission of duties may scandalise religion, than they are not to be concealed. III. When we are seriously asked by our brethren what good works we perform, we must not lie; but yet there is a difference to be observed, by whom we are asked: For First if the question be asked by a Saint and holy man, who hath no need of our example, than we must rather urge our omissions and neglects of good duties; and our answer must savour of the confession of our sins, rather than of our good works. Secondly, if the question be asked by one who is weak, then build him up by thy example, yet let it be done modestly. Ostendens non Ostentans, showing him what thou dost but without all ostentation, yea extenuating what thou showest him, and not amplifying of it; nor taking any thing unto thyself, but ascribing all the glory of thy good works unto God.  
Secondly, there are some good works which may be concealed; and yet in some cases may and aught to be manifested, otherwise not; as for example, I. There are some works which procure praise, some which beget shame. First, some works will humble us, and affect us with blushing to lay them open; as the sense and profession of our infirmities, whether of anger, covetousness, wantonness, idleness and remissness in our callings. These a man may show unto a holy and faithful friend modestly.  
Secondly, some works beget praise, as honest and beautiful works, such as alms is; these must be concealed as much as we can. II. Sometimes it is necessary that we should hold forth our works, and be examples unto others: As First, when thou livest among those who are wicked, who altogether neglect religious works. Secondly, when the work is difficult, and rare; as the daily examination of ourselves, and the pardoning of injuries, and the like, that so others by our examples may be encouraged thereunto. Thirdly, when the work is perilous as the profession of Christ among heretics: In these there is need of our example, and therefore we should herein show ourselves. III. Sometimes the glory of God is dishonoured by sin; here show all the might and power thou hast: If sin be committed with a high hand, then let religion be professed so also, that is openly and undauntedly, but yet with modesty; for constancy and boldness in religion differ much from boasting and vain ostentation.  
Secondly, this verse and Mat, 5.16. differ In modo, in the manner of doing of good works? For All these are lawful. 

I. They are held forth sometimes unto God's glory.  
II. Sometimes for the honour of religion.  
III. Sometimes for the example of our brother.  
iv Sometimes for the removal of the scandal of impiety from ourselves.    
V Sometimes we hold forth our good works, for the setting forth of our own praise. And this only is faulty, pharisaical, and to be avoided.  
§. 2. And thy Father which seethe in secret, himself shall reward thee openly.]  
In general we may observe how God doth Sect. 2 accommodate and apply himself unto us: For 

First, the Pharisees desire to be seen.  
Secondly, the Pharisees desire to be rewarded.  
Thirdly, to be honoured before the people.   To this Christ answers 

God seethe us.  
God will reward us.  
God will give us our reward openly.    
Our Saviour hereby teaching us, Obser. that there is no temporal good or gain so great in sin, but the Lord can and will give us greater in spiritual things.  
How doth the truth of this appear, that Quest. 1 there is as much gain and pleasure to be found in the ways of grace as of sin, in the service of God, as in the service of Satan; for experience seems daily to show the contrary?  
First, Answ. God can give what he will unto his children. For 1. His power is infinite, and greater than the power of Satan, and therefore he can give more than Satan can give. 2. His love is infinite, and better than the love of Satan is, and therefore he will give more than the Devil can give. 3. Hence he makes choice of the best things to give unto his servants: For why doth the Lord give spiritual graces rather unto his children, than honour, pleasure, and riches? because they are much better than these.  
Secondly, there is nothing which is seemingly Answ. 2 good in sin, but there is the same really in piety, and the service of God; as for example.  
1. Dost thou love bodily Pleasure, namely, either first, of eating and drinking? here remember the greatest pleasure is in Temperance, as Epicurus himself said: yea, the soul is fed with the food of the Word, and Faith, and Prayer, and holy exercises, which food fare surpasseth all the delicacies of the world. Secondly, dost thou love recreations and pastimes? certainly there are many which are lawful, and which a religious man may use: but the internal Joy of the Holy Ghost doth exceed the delight of the most delightful recreations. Thirdly, wouldst thou live at peace? dost thou love tranquillities? oh remember, the peace of God passeth all understanding, Phil. 4.7.  
2. Dost thou love fame, reputation, and credit? Certainly, there is no greater estimation any where than in piety: Ye shall be a wise, and an understanding people, if ye obey my Law, Deut. 4.6.  
3. Dost thou love Riches? The best treasure is grace, and faith; for that is more precious than gold 
a 1 Pet. 1.7. .  
4. Dost thou love Honour? unto the righteous is prepared a Kingdom (Luke 12.32.) and a Crown of glory, 2 Tim. 4.8.   
VERSE 5. And when thou prayest, Verse. 5 thou shalt not be as the Hypocrites are: for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. 
In this sixth Chapter our Saviour forbids two things, viz. 

Hypocrisy, and that in three things. 

First in Alms, verse 1. unto 5.  
Secondly, in Prayer●, wherein are reproved their 

Ostentation, where there is 

A prohibition, verse 5.  
A precept, verse 6.    
Prolongation, where there is 

A prohibition which is both 

Declared, verse 7.  
Confirmed, verse 8.    
A precept, which is both 

Given, verse 9  
Amplified, vers. 14.        
Thirdly, in Fasting, verse 16.    
Care of the world, verse 19    
Sect. 1 §. 1. And when thou prayest, thou shalt not be as the Hypocrites are.]  
Quest. 1 Christ neither reproving nor condemning prayer in general, but only the Pharisaical manner of praying; it may be demanded, what things are contrary to true prayer according to the doctrine of our Saviour Christ?  
Answ. 1 First, not to worship the true God: Ye worship (saith Christ) ye know not wha● (joh. 4.22.) Where our Saviour condemns the Samaritans' invocation, for he who worshippeth not God aright cannot pray aright.  
Answ. 2 Secondly, Idolatry, for he that prays to Idols, cannot pray aright.  
Answ. 3 Thirdly, not to pray in faith, and in the name of Christ, is to pray amiss: Whatsoever ye ask the Father in my name he will give it you (joh. 16.23.) as if our Saviour would say, if you ask but not in my name, than you shall receive nothing.  
Answ. 4 Fourthly, they pray amiss who remain in sin without repentance: We know God hears not sinners (Joh. 9.31.) that is, those who continue in their sins, against their consciences, without repentance God will not hear, though they pray unto him.  
Answ. 5 Fifthly, heathenish battology is contrary unto true Christian prayers, as followeth by and by.  
Answ. 6 Sixthly, Hypocrisy, when men pray to be seen of men, as the Pharisees did in this verse.  
Answ. 7 Seventhly, he prays amiss, who prays contrary to the will of God; as the Mother of Zebedees' children did, who entreated Christ, that one of her sons might sit at his right hand, and the other at his left in the Kingdom of God. And therefore if we desire so to pray, that our prayers may be heard; we must 1. learn to worship truly the true God. 2. Beware of Idolatry. 3. Turn from sin. 4. Pray in faith, and in the name of Christ. 5. avoid battology, and all vain repetitions. 6. Take heed of hypocrisy. 7. Frame our prayers according to the will of God.  
Quest. 2 Our Saviour saith here, When thou prayest, etc. But what necessity is there of praying at all?  
Answ. 1 We shall handle this more fully, verse. 9 and therefore here briefly I answer. First, that by praying unto God we worship him, and therefore it is necessary that we should pray.  
Answ. 2 Secondly, it is meet that we should pray, that so we may exercise our faith in meditating of the promises and examples of God's goodness.  
Thirdly, it is requisite to pray, because so we Answ. 3 acknowledge God to be the author and giver of every good gift, and celebrate his name for what good things we enjoy 
b Pareus. s. pag. 651 .  
§. 2. They pray standing in the Synagogues.]  
Doth our Saviour here condemn public Sect. 2 Prayer? Quest. 1  
No, Answ. for they are approved off both by examples from old Testament, and new: Moses prays publicly. Levit. 23.8. and Solomon, 1 King. 8 22. and David, Psalm. 26.8. and 68.31. and jehoshaphat. 2 Chron. 20.5. yea, hence the Temple is called the House of Prayer: and Christ promiseth to hear such prayers, Matth. 18.21. Whence Saint Paul doth institute them, 1 Cor. 14.19. and 1 Tim. 2.1.  
What need is there of the public prayers? Quest. 2 may not every man pray at home?  
First, because the prayer of many agreeing Answ. 1 in one thing is so much the more acceptable unto God: If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven 
c Math. 10 19 .  
Secondly, because thus publicly we testify our Faith, Hope, and Thankfulness, and by Answ. 2 our example excite others unto the like duty.  
Thirdly, that thus we might testify, that we Answ. 3 are members of one and the same body.  
§. 3. For they love to pray.] Sect. 3  
Doth our Saviour condemn the offering up Quest. 1 of prayer unto God with delight and affection?  
First, some understand this of the praise of Answ. 1 men; but although that be the scope of the Verse, yet these words imply some thing more.  
Secondly, the meaning is, they pray in the Answ. 2 Synagogues and in the cornres of the streets, and they love to pray: Where we see that although prayer be a work tedious to flesh and blood, yet when it is corrupted, and done amiss, Observe. then corrupt nature delights in it: Teaching us, that when religion turns aside from the truth, it easily creeps into the affection of the flesh, and is dear loved of natural and carnal men. Quest. 2  
Why do men naturally delight more in a corrupt religion then in a pure? in a false worship then in a true?  
First, because there is a preposterous opposition Answ. 1 between God and corrupt nature: the one striving against the other, Galath. 5.17. and each an enemy unto other, Rom. 8.6.7, 8.  
Answ. 2 Secondly, because Satan is an enemy unto truth, but a friend unto error; a hinderer of true religion, but a furtherer of that which is false: tares are his corn, and the good seed he labours to choke: And thus when religion becomes to be corrupted, we have two assistants to help us, which before were enemies unto us: When men labour to profess the true religion of Christ sincerely, they shall be withstood, both 1. By Satan without, and 2. By their own corrupt nature within. But when men fall from truth to error, than both Satan Satan will assist them, and their own nature will delight in that corrupt worship and service.  
Sect. 4 § 4. That they may be seen of men.]  
Our Saviour by these words expounds the former; you must not pray in the streets and Synagogues for that end that you may be seen of men: for God is neither worshipped nor pleased by prayers which are made for the praise of men.  
Quest. 1 How may we know, whether our prayers be herein faulty or not? how may we judge whether in our prayers we seek for the praise of men?  
Answ. 1 First, if thou prayest only publicly with the congregation, and not privately with thy family, it is an evident argument, that thou seekest the praise of men, more than of God.  
Answ. 2 Secondly, if thou prayest privately with thy family, but not secretly in thy own closet; it is evident thou seekest too much the praise of men.  
Answ 3 Thirdly, if thou prayest privately with thy family, and secretly in thy chamber; but art more exact, exquisite, and careful in thy private prayers, more remiss and negligent in thy secret, it is a sign thou huntest more after the praise of men then of God.  
Answ. 4 Fourthly, although we be alike careful both of our private and secret prayers, yet except we endeavour to conceal our secret devotions, as much as we can, we are guilty of the Pharisees fault.  
Quest. 2 Why did the Hypocrites thus desire to be seen of men in their prayers?  
Answer. That they might by men be commended: although this may seem strange unto us: For Alms are profitable for men, and therefore men love them, and loving them praise them: but Prayer is tedious unto our nature, and is derided by the world, wherefore it is a wonder, that the Pharisees would thus publicly pray; and yet we see they do and hope men Obser. 1 will commend them for it: Teaching us, that the devil will praise and extol virtue (ad inflandoes) for the puffing of us up, when he will not approve of it (ad convertendos) for the converting or encouraging either of ourselves or others: Hence we see many will commend hypocrites, who condemn the generation of the just: and will laud good works (though but external) but not follow them.  
Why doth the devil by any of his instruments commend the good works of any, when himself is an enemy unto every good work? Quest. 3  
First, the devil cannot hinder the righteous from bringing forth good fruits, because they Answ. 1 proceed and spring from the Spirit of God: and therefore he is in a readiness to pervert them by pride and ostentation if he can.  
Secondly, this is profitable for Satan: for if Answ. 2 by praise he can puff up the performer of good works, he thereby frustrates and makes void his work: for that man utterly looseth his labour, who groweth proud of what he hath done.  
Thirdly, Satan provokes wicked men sometimes Answ. 3 to praise good works, for their own greater condemnation: For he who knows what is good, and commends that which is good, and yet doth it not shall be beaten with many stripes.   
VERSE. 6. But when thou prayest, Ver. 6 enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward the openly. 
§. 1. When thou prayest enter into thy closet, Sect. 1 and shut the door.]  
What is meant by these words? Quest 1  
First, by the closet some understand the Answ. 1 heart; as Solomon saith, Curse not the rich in thy bed Chamber (Eccles. 10.20.) that is, in thy heart. And here there is a double Allegory, namely, I. The Chamber door is the sense: shut thy door, that is, carnal sense, lest vain imaginations and worldly thoughts distract thy mind in praying 
d Agust. s.  Ostium est sensus quem pull, at Christus (Cantic. 5.8.) Christ stands at the door (that is, of sense) and knocks 
e Chrysost. impers.  II. The Door is our mouth: shut thy door, that is, thy lips, and let thy Prayer be like the Prayer of Hanna, conceived in thy mind but not uttered with thy mouth 
f 1 Sam. 1.11. Hierome. s  David saith, open thou the door of my lips. Psalm. 141.3.  
Secondly, some understand this literally; Enter (when thou prayest) into thy Closet, that is, let none at all be present with thee but the lord 
g Chry. imp. Obser.  And this is the true meaning of the words. Our Saviour hereby would teach us, that we should conceal our private Prayers as much as we can from men.  
Why must we be thus careful that our private Quest. 2 Prayers may be kept secret from others?  
First, that so thou mayst shun vain glory: Answ. 1 It is not enough for a man to have no such Pharisaical end in his Prayers, but he must take away the occasion thereof: he must so conceal his private exercises, that men may neither see them, nor hear them; for this Christ here commands.  
Secondly, we pray not for man's sake, but Answ. 2 for Gods; And therefore the Lord being present, what need have we of any more witnesses?  
Thirdly, witnesses in this case are irksome, Answ. 3 and troublesome; certainly when many are met together of one heart, mind, desite, and affection, their prayers are very powerful and effectual, but yet he who utters his voice cannot pour forth all his heart with that freedom he should when others are present, as follows by and by.  
Quest. 3 Who are faulty here?  
Answ. 1 First, they who delight to pray publicly, but privately are negligent; this is palpable hypocrisy.  
Answ. 2 Secondly, they who shut the door, but turn them towards the window next the street, whereby they may both be heard and seen: this must be avoided as much as can possibly.  
Answ. 3 Thirdly, they who pray with a loud and clamorous voice: There are some whose bodies are concealed, but are manifested and revealed by their voices: their door is shut, but their mouth open: we should pray (Modestiâ, contritione, lachryonis, non sonitu, strepitu, etc. 
h Chryso. s. .), with modesty, contrition, and tears, not with a troublesome and clamorous voice.  
Object. Those who accustom themselves to this clamorous noise in their prayers, may here object, I am full of heaviness and grief, and I am not able to moderate myself.  
Answ. 1 First, I judge no man, for every man's conscience shall judge him at the last.  
Answ. 2 Secondly, ordinarily those who are most hearty touched with sorrow, are most silent in their prayers: hannah's heart was full, and yet her words were not heard, 1 Sam. 1.11 .. Abel's blood cried, and yet the voice thereof was not heard, Gen. 4.10. Moses soul was so troubled, that the Lord saith, why dost thou cry unto me? and yet he uttered nothing with his tongue, Exod. 34.15. and David prays from the bottom of his heart, Psal. 130.1.  
Quest. 4 Why may we not in our private prayer, so speak, that we may be heard of others?  
Answ. 1 Chrysostome (upon these words) gives three answers to this question, namely:  
First, because this argues some distrust, as though God could not, or did not hear us, when we pray with a soft still voice unto him; or as if he did not understand the thoughts of thy heart.  
Answ. 2 Secondly, because this argues folly, to disclose and make known our secret infirmities unto others: N●c a Deo audiris, & a malis rideris: This is no wise man's part, so to pray, as that God shall not regard him, but wicked men shall deride him.  
Answ. 3 Thirdly because thus (saith he) thou disturbest him who prayeth next unto thee. Sensus ad te rapis. For the better understanding of this question and answers, observe two things, to wit; I. That it seems the manner was in Chrysostom's time, sometimes when the faithful met together, every man did pray by himself silently, and no one publicly, as the custom now is: Read August. de civet. Dei. 22.8. Thus it were lawful for Christians to do, if they durst not pray openly for fear of giving offence. II. It is lawful to use the voice in prayer; of old certainly it was an use for the people to pray aloud when they prayed alone in the Temple; for otherwise Eli would not have reproved Hannah, because her voice was not heard, 1 Sam. 1. So David faith, Evening and morning, and at noon will I pray, and cry aloud, and he shall hear my voice 
i Psal. 55.17. . Yea, it seems that sometimes many prayed vocally together at once: john and Peter tell their company what had happened unto them; And when they heard it, they lift up their voice to God with one accord, and said, Lord thou art God which hath made heaven and earth, etc. 
k Acts 4.24. . So many pray together (as is most likely) in Niniveh, jonah 3.8. At the least all the Ministers of God's Word have been accustomed to pray in the Temple with an audible voice, as appears, joel 2.17.  
What necessity is there at all to use the voice, Quest. 5 seeing God (as was said before) seethe and knoweth the desires of the heart?  
First, it is requisite for the expressing of the Answ. 1 affection of the mind; not to instruct God, but to teach ourselves with what fire our sacrifice is offered up.  
Secondly, it is expedient for the corroborating Answ. 2 of our perseverance in prayer: we shall be ready (without some use of the voice) quickly to give over.  
Thirdly, because zeal is not to be hindered by Answ. 3 any means: Now although the proper gesture of zeal be sighs, tears, humiliation and confusion (as Daniel said, I blush and am ashamed, Dan. 9) yet notwithstanding sometimes it breaks forth into external gestures and expressions, which are not to be wholly suppressed, but moderated.  
What advantage hath private prayer above Quest. 4 public?  
Prayer in secret, Answ. and by him that is alone with God, hath these advantages above that which is public, and in the Church.  
First, it is less in danger of the taint of Hypocrisy: the proud Pharisee, and the humble Publican go both to the Temple to pray; and the Hypocrites love to pray standing in the Synagogues, etc. that they may be seen of men: But he who prays in secret doth it to be seen of God.  
Secondly, in private a Christian may descend unto such particulars; as in public or before others, he will not, neither aught to mention.  
Thirdly, he may in private use such expressions and outward manifestations, for the better passage of his heart's affection, specially being perplexed with sorrow, or fear, as before others were unseemly and immodest. In that day of the great mourning in jerusalem, when they shall look upon him whom they have pierced, they shall mourn for him in bitterness, every house and family shall mourn apart, and their wives apart 
l Zach. 12.10. unto the end of the chapter. .  
Hath public prayers no prerogatives above private?  
Public prayers want not their privileges, as for example. Quest. 7  
First, they are performed in the order, Answ. and ordinance of the Church, which private prayers are not.  
Secondly, in the Church and congregation, many agreeing touching a thing to be asked, have a special promise that it shall be done for them of their Father in heaven; upon whom they set, by their prayers, as it were, in a troop.  
Thirdly, in our public prayers and praises of God, we do give testimony of his providence in governing of the world, and all our affairs; and that he is present with his Church, and hears their requests, for the convincing of Atheists and Epicures, and confirmation of others in believing undoubtedly his care over his people and servants.  
Argument. It is controverted betwixt us and the Papists, whether Churches are more holy places in themselves, and whether it is better (though privately) to pray in the Temple, then in another place?  
The Papists say, God rather dwelleth and is present in Churches then elsewhere, and therefore it is more available for a man, even to make his private prayer in the Church, Bellarm. de sanctis, lib. 3. cap. 4.  
The Protestants say, that public prayers made by the congregation in the Church, are indeed to be preferred before private, but yet not because of the place, but in respect of the congregation, whose prayers jointly altogether are more fervent and effectual than the prayer of one man; and that the prayer of a particular person made in the Church privately, is no better than a prayer made at home in regard of the place, appears thus: Our Saviour saith, When thou prayest enter into thy chamber: he saith not, go to the Church.  
Answ. 1 Here Bellarmine answers, that the shutting of the door cannot literally be understood, because Christ himself prayed in the Mountains often, but in his chamber we do not read that he prayed at all.  
To this we answer; First, by shutting the door, Reply 1 Christ understandeth praying in secret, as it is in the Text, God which seethe in secret will reward thee openly.  
Reply 2 Secondly, no marvel if we do not read that Christ shut the door and prayed, for he had no house or place where to rest his head.  
Secondly, Bellarmine saith, that Christ here Answ. 2 commands that we should not in our prayers seek vain glory, as the Pharisees did: And he entereth into his chamber, that prayeth without vainglory, whether he do pray secretly or openly.  

Reply.  Our Saviour's words are plain without Allegory, for he speaketh of shutting the door of the chamber: And there is a manifest opposition between the Pharisees praying in the corners of the streets, and the others praying in secret: as Cajetane himself well interprets the words, They pray in the synagogues and corners of the streets, that is, In locis Publicis, in public places.  
Answ. 3 Thirdly, Bellarmine to this place answers, that by the Chamber is meant the secret of the heart, and here only are forbidden all the wander and vagaries of the mind, in the time of prayer.  
First, this is absurd, for by the same reason, Reply 1 Alms should be understood to be done in the secret of the heart, because it is said vers. 4. Let thy alms be done in secret.  
Secondly, it is clear (as Cajetane here observes) Reply 2 that Christ speaks only of private prayers, qua tales sunt: But public as well as private ought to be conceived in the secret of the heart, without any vagaries or extravagancies of the mind: And therefore that cannot be the meaning of our Saviour in this place.  
§. 2. Pray unto thy Father who is in secret.] Sect. 2  
Where is God? where doth he dwell and Quest. 1 abide?  
In the third heaven (2 Cor. 12.2. Answ.) in Paradise verse 4. In that inaccessible light, 1 Tim. 6 16. above all heavens, Ephes. 4.10.  
What doth our Saviour mean by these Quest. 2 words, Who is in secret?  
First, he would hereby teach us the power and Answ. 1 efficacy of faithful prayer, though private, that it pierceth into the secret places of heaven, and penetrats the clouds.  
Secondly, Christ hereby would teach us the Answ. 2 infinite mercy of God, who although he dwells in the secret and hidden places of heaven, yet secretly he will descend unto that man, who prays fervently unto him, and serves him in sincerity, Esai. 57.15. and 66.1, 2.  
§. 3. Will reward thee openly.] Sect. 3  
Bellarmine (lib. 1. de bon. oper. in partic. Object. Cap. 3.) would prove from this verse, that prayer is meritorious, because God is said to reward them openly, who pray unto him secretly: His argument is this: 

Reward is of merit.  
Prayer is rewarded.  
Therefore it is of merit.    
The Major proposition is false, Answ. for reward may as well be of favour, as of desert: He that giveth but a cup of cold water shall not lose his reward 
m Mat. 10.42. . And yet Heaven cannot be merited by so small a gift: Therefore this reward is of mercy, and this place showeth, that prayer is not in vain, but is accepted of God, but that it is meritorious it proveth not.   
VERSE. 7. 
Verse. 7  But when ye pray use not vain repetious as the heathen do; for they think that they shall be heard for their much speaking. 
§. 1. When ye pray use not vain repetitions.] Sect. 1  
What is the sense and meaning of these Quest. 1 words?  
First, some understand it of a foolish loquacity and multiplicity of words, which is indeed a great fault.  
Secondly, some understand it of long prayers, Answ. 2 of which in the last Section.  
Thirdly, some understand it of vain repetitions; Answ. 3 from Ba●t● a foolish Poet. And this is the true sense of the words, Erasm. Rheding. Beza.  
Why doth our Saviour condemn in praying Quest. 1 these repetitions of the same thing divers times?  
First, because it is idle and needless to repeat Answ. 1 our petitions over and over, our Father knowing all our petitions, and wants, vers. 8.  
Answ. 2 Secondly, because it argues diffidency and distrust, as though God would not give us what we want and desire without many repetitions of our requests.  
Answ. 3 Thirdly, because the use of these vain repetitions is contrary to the truth (or true nature) of prayer, which should and ought to be more in spirit, then in voice.  
Answ. 4 Fourthly, because it argues a cold, wandering, and extravagant mind, which knows not what it saith. And therefore the Papists in their prayers are sick of the heathen people's disease. For 1. Upon their Beads they are enjoined sometimes to say, a hundred Ave Maries, and ten Pater-nosters. 2. In their Jesus Psalter, they are enjoined to say every petition ten times over (and some twelve) and to repeat the name Jesus thrice in every petition: as for example, in one petition there is this, Jesus, Jesus, Jesus send me my Purgatory in this life; this petition must be repeated in this manner ten times, and so the name Jesus thirty times therein resounded. 3. They have psalms, and rhymes which must be said over three or four times every day, yea the error of their Schoolmen is here inexcusable, who tell us, in these prayers, Non requiritur attentio actualis sedvirtualis; If they attend a little at the beginning it is sufficient. Indeed if this be not eadem blaterare, Sect. 2 to use vain repetitions, I know not what Quest. 1 it is.  
§. 2. As the heathen do.]  
Answ. Why doth our Saviour here name the heathen?  
Certainly because their custom was used among the Jews: The Israelites detested the Quest. 2 Gentiles, & yet were as bad or worse themselves.  
Whence comes it that in the visible Churches of Christ, oftentimes are abuses no less, than Ans. 1 are among the heathens?  
First, because there are many in the Church who are mere natural, having no more grace than the very gentiles have; and therefore no Ans. 2 wonder if they be as bad as they.  
Secondly, because in natural things, and endowments, many heathens do fare exceed and excel many that are within the Visible Quest. 3 Church of Christ.  
What was the custom of the heathens in their prayers, for the using of which our Saviour Answ. 1 here taxeth the hypocrites?  
First, the Gentiles thought, God was like an earthly man, who might be persuaded by words.  
Answ. 2 Secondly, they denied God's providence, and were not persuaded that God saw them, or regarded their estate, and therefore they used many words to acquaint him therewith.  
Answ. 3 Thirdly, they thought by the force of words to prevail with God: And therefore they often repeated their petitions, Oh Baal bear us, Oh Ba●l bear us, 1 King. 18. ●6. The heathens adored and worshipped a God that either 1. Was asleep, or doing something else, and so could not attend unto or hear their prayers 
n Kin. 18.27. . 2. Or one who would not give them what they desired, namely, the devil, Deut. 32.17. and 1 Cor. 10.20. 3. Or one who could not give them what they wanted and demanded: Thus some of them adored First, dead Kings, as Ninus was worshipped after his death. Secondly, in famous persons, thus Priapus and Venus were adored. Thirdly, insensible Idols, who had eyes but saw not, ears but heard not, etc. And therefore they were forced to cry much and long.  
§. 3. They think they shall be heard for their Sect. 3 much speaking.]  
Our Saviour in these words shows that many Quest. 1 words, and much speaking in prayer is a fault.  
How many were guilty of this fault?  
First, some used many words hypocritically, Answ. 1 making long prayers that they might the better devour widow's houses 
o Mat. 23.14. , these prayed maliciously.  
Secondly, some used many words foolishly; Answ. 2 and these are they whom our Saviour here taxeth and condemneth, They think to be heard for their much babbling.  
Is it not meet and requisite that our prayers Quest. 2 should be long?  
First, it is not always necessary, for occasions, Answ. 1 and circumstances are sometimes to be observed.  
Secondly, but certainly long prayers are Answ. 2 sometimes expedient, and that in a threefold regard, namely. 1. That thou mayst read over thy whole conscience, and go thorough all thy heart. 2. That thou mayst commend all thy estate unto God, both in regard of the pardon of thy sins, and the supply of thy wants and defects. 3. Lest thou should seem to worship God negligently.  
Thirdly, we have a Commandment, to be Answ. 3 constant, and perseverant in prayer, Read Luk. 11.5. and 18. 1. Rom. 12.2. and Ephes. 6.18. and Colos. 4.2. and 1 Thes. 5.17.  
Fourthly, we have Christ's pattern and example Answ. 4 for it, who prayed all night; and was moderate in all other things, but prolix in prayer. Guevara.  
Fifthly, it is an unjust, and unequal thing to Answ. 5 be long in sinning, and short in praying against sin, or for the pardon of sin: and therefore long prayers are sometimes convenient and fitting.  
What much speaking is it which our Saviour Quest. 5 here blames?  
First, not every long prayer, for himself was Answ. 1 prolix in prayer, as aforesaid.  
Secondly, not every repetition of the same Answ. 2 prayer, for Christ approves of this also by his own example; he went again and said the same words, Mat. 26.44.  
Thirdly, but prolixitis is forbidden in these Answ. 3 things, to wit, I. if there be more words uttered then come from the heart; if prayer be without faith or spirit: that is, if the multiplicity of words proceed not from the abundance of internal affection, but from the vacuity thereof. II. If thou hope to be heard for the multitude of thy words. III. If thou thinkest that God is taught by thy many words. iv If there be affectiaton and delight in prolixity & multiplicity of words.  
Answ. 4 Fourthly, much speaking or long prayers is not forbidden in these things: namely, I. If thou pray much or long for the exciting, or exercising of faith. II. If thou continue long fervently in prayer, lest thou should seem to worship, or do the work of the Lord negligently. III. When thou hast much within to express and utter; when thou hast many wants to supply, many weaknesses to discover, and many sins to pray against.   
Verse. 8 VERS. 8. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 
Argum. The Papists say; Prayer is meritorious, against which tenet we produce this place: That cannot merit at another's hand, the benefit whereof wholly redoundeth unto ourselves: But prayer is wholly for our benefit, we praying for such things as we need in this verse. Therefore it cannot merit before God.   
Verse. 9 VERS. 9 After this manner therefore pray ye: Our Father which art in Heaven, hallowed be thy name. 
Sect. 1 §. 1. After this manner pray ye.]  
Obser. Our Saviour in these words doth definitely show what we must think of prayer: and that he doth not tax the thing in taxing the vices thereof. Or he teacheth us, that the custom of prayer is neither evil nor arbitrary, but commanded, and necessary; Sic orabitis, ye shall pray thus.  
Quest. 1 Why must we pray? what necessity is there hereof?  
Answ. 1 First, because we want many things which of ourselves we cannot procure; and we have many enemies, which by our own strength we are not able to overcome. And therefore we must pray continually, Ephes. 6.18.  
Answ. 2 Secondly, because it is the ordinary means appointed by God for the obtaining of our desires; Ask and ye shall have, Mat. 7.7. as if our Saviour would say, no ask, no receiving.  
Object. Against this it may be objected, Many men obtain many things without prayer; and therefore it is not the ordinary means for the supply of all our wants; The Antecedent is thus proved, I. wicked men who never pray (at least aright) have, what their hearts desire: Thus job saith, the wicked are old, mighty, blessed in posterity, and with prosperity, etc. job 21.7, 8, 9, 10, 11, Ans. 1 12. Wicked men have these things in anger, as a curse, for verse 13. they spend their days in wealth, and in a moment go down to hell. II. Infants enjoy many blessings and mercies, and yet pray not.  
Ans. 2 First, these cannot pray as yet, and therefore God requireth it not of them.  
Secondly, these do pray, by crying. The Ravens pray unto God (that is, cry after their manner) and he feedeth them, Psal. 147.9. so infants pray when they cry, Psal. 145.15. III. The Ans. 3 children of God receive many blessings and mercies from God, when they neglect to pray.  
True it is that God gives many things unto Ans. 4 his children when they forget to pray; but it is more than he hath promised; Blessings being annexed to the condition of prayer.  
Thirdly, God hath promised to hear our Ans. 3 prayers, and therefore it is very requisite that we should pray; see Mat. 7.7. and john 14.13. and 15.16. and 16.23. james 1.5.  
Fourthly, it is necessary to pray in regard of Ans. 4 the duty itself, because, I. It is a good work. II. It is a principal part of God's worship. III. It is a mutual colloquy with God. iv It is a certain warfare with God, we therein wrestling (as it were) with him.  
Fifthly, it is fitting that we should pray in regard Ans. 5 of our brethren; that so I. we might therein give a good example unto them: and II. help them by our intercession for them.  
Sixthly, God loves to be sued and sought unto, Ans. 6 and therefore in regard of him we ought to pray.  
Seventhly, it is necessary for ourselves, and Ans. 7 that in many respects, namely, I. When we join ourselves unto the Saints in prayer, than we are made partakers of the prayers of the faith full, which is no small blessing or mercy. II. By Prayer we are directed in all our actions: for thereby we commit ourselves and ways unto the Lord, and therefore have a promise of mercy, Read Prov. 16.3. and Psal. 37.23. and 40.4. III. Prayer sanctifieth the creatures unto our use, 1 Tim. 4.5. iv Prayer comforteth us in tribulation: hence Christ prays when he was sorrowful unto the death 
a Mat. 26.38. Luke 22.44. , hence Saint james exhorts us to pray if we be afflicted, james 5.13. yea hence God commands us to pray, and promiseth to hear our prayers, in the time of our distresses 
b Psal. 50.15. . V Prayer testifieth our love to God: for he who delighteth in private prayer doth show that he loves to have discourse with God, and consequently loves God. VI Prayer is an argument of our hope, trust, and confidence in God: it is (conversio cordis ad Deum 
c August. ,) the turning of the heart unto God, or the reflection of the soul upon God: For by prayer we acknowledge, that 

First, God cares for us.  
Secondly, God gives all good things unto us. VII. Prayer doth corroborate pious affections in us, yea increaseth and nourisheth the love of God in us: as mutual society and discourse doth nourish affections; so the love of God is augmented by frequent praying unto him. And therefore prayer is not needless, but necessary, useful, and very profitable.    
What is prayer?  
It is the Colloquy of the soul with God: Or it is the spiritual ascent of the soul unto God, begging at his hands those things which concern his glory, and the salvation of our souls, according to his will by the merits of Christ.  
When must we pray? Quest. 3  
Prayer is either 

Answ. Public, and solemn, these we must use 

Ordinarily, with the congregation, upon the Lord's day and other Festivals.  
Extraordinarily, whensoever upon any occasion we may be made partakers of them, whether in season or out of season.    
Private, which is either 

Solemn, and Uerbal, viz. 

With our Family: thus we must pray daily, morning, and evening.  
In our closet; thus we must pray, as often as our affairs and callings will permit.    
Internal, thus we must pray continually, because we have always need: For if I. we were sensible of our sins, wants, weaknesses, and dangers, we would pray continually. II. If we were sensible of Christ, the Spirit, and heaven, we would always hunger.      
Quest. 4 Where must we pray?  
Answ. 1 First, a superstitious observation of the place is forbidden: because now we may pray in any place, john 4.12.  
Answ. 2 Secondly, the place which is consecrated unto God is not to be profaned: My house shall be called the house of prayer, saith Christ; and it is the most fit place for public prayers.  
Answ. 3 Thirdly, for private prayers no place is appointed, no place is forbidden.  
Sect. 2 §. 2. Our Father which art in heaven.]  
It will not be amiss (considering the excellency of this prayer taught us by our blessed Saviour) to handle it a little more particularly, and exactly, than we have done the precedent, or shall do the consequent verses: Although the contents thereof are so large, and the sense so profound, that all the profitable truths therein contained can hardly be touched upon.  
First of all I will lay down a general Analysis or Synopsis of the Lords prayer: and then that which is sufficient to be known by the vulgar reader, concerning the Division of this prayer shall follow afterwards; 

Oratio Dominica habet tres in universum parts 

Praefationem 

Noster docet. 

Fiduciam; quia noster est.  
Charitatem; non pro me solum.    
Pater qui in caelis. 

Pater; hinc amorem Dei.  
In caelis; hinc potestatem Dei.      
Petitiones spectantes vel ad 

Gloriam Dei, viz. istae tres petitiones. 

I. Sanctificetur nomen tuum significat & 

Deum ipsum.  
Cultum ejus.  
Quae Dei sunt, viz 

Voluntas  
Attributa. 

polluitur hoc nomen vel 

juramento.  
Verbis prophanis  
Dehonorando. 

contra haec oramꝰ            
II. Regnum tuum veniat est vel 

Inchoatum in hac vita, oramus ut 

Amplificetur hoc regnum, viz ecclesia in genere, & hic oramus pro omnibus necessarijs, ut pote. 

Verbi publicatione.  
Haeresecon destructione.  
Ministerij 

Plantatione.  
Directione.  
Sanctificatione.      
Nos in illud regnum cooptemur 

Regeneratione.  
Obedientiâ.      
Confummatum in caelo; oramus ut 

Citò veniat.  
Nos fiamus participes.      
III. Fiat voluntas tua; hîc continentur duo vide licet. 

Petitio, fiat, etc. hîc 

Fatemur voluntatem Dei 

Gubernare omnia in mundo  
Esse justam et misericordem.    
Petimus ut Possimus voluntati ejus Conditio, sicut etc. viz perfectè, ut illi Angeli. 

Secretae subscribere, tum ea quae vult Deus. 

Petendo.  
Ferendo.    
A pertae obedire.          
Salutem nostram, viz. ista tres. 

iv Panem nostrum quotidianum da nobis. 

Paris nomen docet nos. 

Omnia necessaria petere.  
Sola necessaria petere.    
Hodiè ostendit tria viz. 

Quotidiè petendum.  
In victu quotidiano misericordiam Dei agnoscendam; de crastino non curandum.      
V Remit nobis debita etc. hic duo. 

Petitio, remit; ubi 

Confitemur nos esse peccatores  
Petimus ea remitti.    
Conditio, sicut nos, videlicet 

Eadem necessitate.  
Non eodem gradu.      
VI Ne inducas in tentationem, sed, etc. ubi. 

Negativum; hic oramus 

Contra tentationem condition aliter, fiat tua voluntas:  
Ne superemur ab eâdem; et hoc summa fide.    
Affirmativum; sed libera, etc. ubi oramꝰ 

Liberationem a sathanà.  
Tuitionem a malis ab illo inflictis, scil, 

Temporalibus.  
Spiritualibus.  
Aeternis. 

Haec autem cum conditione, si Deus vult.              
Conclusio habens 

Fiduciae rationem, a magnitudine Dei nostri: Tum 

Materia: in tribus, viz. 

Regno.  
Potentia.  
Gloria.    
Aeternitas, in seculum seculorum.    
Resolutionem in hoc verbo Amen docens tum 

Fervorem desiderij.  
Fiduciam obtinendi.          
Secondly, I will now propound some general questions concerning this prayer.  
How many Petitionsare there in this Prayer?  
Quest. 1 It is a knot not worth a wedge; it not being much material, Answ. whether we affirm them to be six or seven. Chrysostome seems to make but six; but Augustine saith, Septima & ultima, and so makes seven. It matters not which we adhere unto, if we do but avoid the superstitious observation of the number of seven, wherein some famous men have waded too fare.  
What order doth our Saviour observe in this Prayer?  
The most perfect and exact order that can be imagined: For this prayer is of all other most perfect, not only containing all things that are necessary to be prayed for; but also the order, which is to be observed in the praying for them; As thus most evidently appears.  
First, the foundation of all is the glory of God; this is the last scope of all our actions, and therefore first to be prayed for.  
Secondly, than we desire the coming of Christ's Kingdom, and that for two reasons. I. Because the consummation of the Kingdom of God, is the second foundation of our actions. II. Because the kingdom of grace is the means to bring us unto God: And therefore this in the second place is prayed for.  
Thirdly, than we cry, thy will be done; because before we be admitted into the Kingdom of grace, we cannot fulfil, or obey the will of God.  
Fourthly, having thus prayed for God's glory, and spiritual graces, we then come to demand temporal blessings, Give us this day our daily bread.  
Object. 1 It may here be objected, we stand in need of temporal things first of all; and therefore we ought to pray for them in the first place.  
Answ. 1 First, God doth give us temporal things from the beginning of our life, because we stand in need of them, as soon as we are borne: But yet they are not first to be sought for at God's hands.  
Answ. 2 Secondly, as we stand in need of temporal things from the beginning; so it is necessary that we should obey God from the beginning; The figtree should always be prepared to answer the Lords expectation, lest he seeking fruit and finding none, curse it and condemn it to the fire: And therefore greater is the necessity of Spiritual graces, then of temporal goods, and first to be demanded.  
Answ. 3 Thirdly, then only temporal good things are to be demanded, when the Spirit of God and grace hath taught us to beg only moderate things modestly: Wherefore they are not to be desired till after the Kingdom of grace.  
Fourthly, than we pray for the pardon of our sins; and that for these causes. I Because our sins are then remitted, when we are admitted into the Kingdom of grace. II. Because the most sanctified of all sin against God, and that daily.  
Fifthly, than we beg to be delivered from the Tempter, and preserved from temptation; Because it is always necessary, that 

God should protect us.  
We should be circumspect.    
What may we learn from this method and Quest. 3 order observed by our Saviour in this prayer?  
First, and before all things to desire the glory Answ. 1 God: This being the substance of the first Petition, we reserve it until by and by.  
Secondly, the three first Petitions respect Answ. 2 God, and the three last ourselves; Teaching us to respect God before ourselves, to regard his will more than our own, to love him above all, yea better than ourselves, Deut. 6.5. and 10.12. and 11.1. and Mat. 22.37. and that for Obser. 2 three causes, 1 Because it is a sign of a Saint to love God above himself, yea above all things, Ps 31.24. II. Because such God hath promised to regard; he that honours God, God will honour him; he that cordially loves God, him will the Lord love. III. Because if we thus respect & love the Lord above all things, we shall live for ever 
d Deut. 30.19.20. john 23.11.12. .  
Thirdly, spiritual things we desire first, and in more words, yea more petitions than one: Temporal things but once in one Petition, yea Answ. 3 in one word Bread; Teaching us in our prayers Obser. 2 to prefer spiritual things before temporal, 1 Cor. 12.31. and 14.1. and 10.3 4. Col. 1.9. and that for these following reasons. I. Because earthly things are not always good for us: but often hinder a man from his natural rest 
e Eccle. 5.12. , The abundance of the rich will not suffer him to sleep. II. Because they are never equally & alike good for us; or so good for us as are spiritual graces 
f Rom. 15 27. and 1 Cor. 9.11. and Rom. 1.11 , for these are profitable both for soul and body. III. Because spiritual graces are necessary for us: for without them we cannot come unto God or glory 
g 1 Cor. 3.1. ; but we may without any, yea many temporal blessings. And therefore we should most earnestly hunger for, and desire spiritual things, because they are both most excellent in themselves, and most profitable for us.  
Whether is it lawful to use any set form of Quest. 4 prayer, written or printed?  
Set forms of Prayer read and considered before hand are very profitable unto the weak; Answer. both to teach them 1. What to pray for and how. And 2. to help their memories.  
Whether is it lawful to use this form of Quest. 5 prayer which is taught us by Christ?  
First, there are many forms of prayer, which Answ. 1 are easier unto the understanding then this is.  
Secondly, but this is the most perfect form, Answ. 2 & therefore we ought always to imitate it, at least in part, and as fare as we proceed in our prayers.  
Thirdly, there is no other form enjoined us Answ. 3 then this; we have indeed many examples of prayer, or exemplary prayers of Moses, David, Solomon, Paul, etc. but of none it is said as here, Sic orabitis, ye shall pray thus.  
Whether was the Lord's prayer given 1. as an Quest. 6 example? or 2. as a prayer? or 3. as both?  
First, some say this was given and commanded Answ. 1 absolutely as a prayer; and therefore it is necessary always to use it. But this is proved false by these two reasons, namely, I. Because then it were unlawful to use any other form, or prayer. II. Because the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc: pray Thus, not This.  
Answ. 2 Secondly, some say that this is given only as a platform, to direct us how to pray: but this is false, as will appear by a double reason, to wit, I. Because Saint Luke saith, say thus: When ye pray; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say. Saint Matthew here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray; whereby it appears that the words may be said as a prayer.  
Answ. 3 Thirdly, Certainly this prayer was given us by the Lord as a platform; and unto him that doth rightly understand it, it is the most prudent perfect, and compendious prayer of all prayers: And therefore the superstition of the Papists (who say at once so many Pater nosters) and the curiosity of the Anabaptists (who will not endure that it shall be said at all) are both here condemned.  
Answ. 4 Fourthly, as this is a platform, or exemplary prayer, so it is also commanded Omnibus & semper to all, always, because all men in all ages must strive in their supplications to imitate this form, as we shall see further in the next question.  
In the third answer we affirmed that the Anabaptists deny this to be a prayer; which is also the opinion of the Brownists, who held, that the words laid down here by our blessed Saviour in the 9, 10, 11, 12, and 13 verses, are positions, or rules of direction for praying, and not petitions; Against this assertion we argue thus.  
Argu. 1 An express Commandment, neither contrary to nature, nor against reason, or the analogy of faith; agreeable also to the scope and tenor of the place, aught to be obeyed and literally understood.  
But these words, when thou prayest, say thus, Mat 6.9. and Luke 11.2. say our Father, etc. is such an express Commandment, as is neither against reason, nor contrary to nature, or the analogy of faith, but agreeable to the scope and tenor of the place. Therefore it ought to be obeyed, and literally understood, and used as a prayer.  
Argu. 2 Whatsoever Scripture hath in every respect the form of a prayer, is not only matter of doctrine, but hath been used also as a prayer.  
But this Scripture, Mat. 6.9. hath in every respect the form of a prayer: Therefore it hath been used as a prayer, and is not only matter of doctrine.  
The Major proposition is thus proved; how can we tell which are prayers and which are not, but only by their form of petition, whereby they are distinguished from Doctrines and rules proposed in another form; as Whatsoever you ask it shall be given you, and the like 
h Mat. 7.7 and 21.22. and 1 john 5.14. .  
The Minor proposition is as evident as the Sun, as is thus showed. That Scripture which hath expressly the Petitioned, and the Petitioner, and the Petition, hath in every respect the form of prayer.  
But this Scripture Mat. 6 9 hath lively laid down in it I. the Petitioned, Our Father: II. the Petitioner every one of the faithful, shrouded, and soulded up in those words Our, and Us. III the Petition, which is either deprecative against sin, sathan, and temptation: or supplicative both for spiritual graces, and temporal blessings. Therefore these words here used by our Saviour have in every respect the form of prayer.  
In a duty prescribed unto all, and to be used by Argu. 3 all, the Holy Ghost is plain, and the Scripture so shallow, that a Lamb may wade: But if these very words be not to be used as a prayer, but only given us as a Rule of prayer, than no Christian for 1500. year or there abouts did understand our Lord's meaning. Therefore it is very probable that it is a prayer.  
The Brownists object, Object. The Apostles never used those very words in prayer: Therefore these words are but positions, and rules of doctrine.  
First, an express Commandment is warrant Answ. 1 enough without any example.  
Secondly, There is no example of Baptising Answ. 2 in the name of the Father, Son, and Holy Ghost, yet is the Commandment of Christ sufficient warrant so to do. Compare Mat. 28.19. with Acts 10.28.19.5.  
Whether are we obliged and enjoined to use Quest. 7 this prayer always when we pray?  
First, No.  
Secondly, it binds 

First, Negatively always, for we must never use another form; that is, we must pray for no other things, nor otherwise then according to this form.  
Secondly, affirmatively only in part, secundum exigenti●m, Mus. s. according to our present necessities and occasions; as appears by these three particulars.   I. Christ himself did not always pray this same prayer, for First, sometimes he gives thanks, Mat. 11.25. I thank thee O father Lord of Heaven, etc. Secondly, sometimes he prays in other terms, Mat. 26.30. Father, take this cup from me. II. The Apostles of Christ often pray otherwise, Read Acts 1.24. and 4.24. III. Sometimes we are (in a manner) constrained in our prayers to express our spiritual necessities, which verbatim are not contained in this form. And therefore we are not affirmatively obliged always to these words.  
Thirdly, I add another answer to this question Answ. 3 given by Paraeus 
i Pareus s. Mat. . That although publicly in the congregation, & privately at home, we often (in regard of our present necessities) pray in other words then these in the Lord's prayer; yet it is very fit and convenient that we should seal up and conclude all our prayers with this form of prayer; and that for these causes. I. Because thus we obey the Commandment of the Son of God; who in this verse saith, Sic orate, pray thus, and Luke 11.2. When thou prayest sic dicite, say thus; And therefore it is fit that sometimes this form should be used. II. Because we must not doubt, or question, but these words prescribed by God the Son, are very acceptable unto God the Father, when they are poured forth by a pious and intelligent supplicatour: For the Father doth always hear the Son, and therefore he will be ready to hear the words of his Son. III. Because it doth most briefly contain a perfect sum of all those things which are necessary to be prayed for, and therefore whatsoever is overslipt by us in our Petitions, is supplied by this form, wherefore it is not amiss to conclude always with it.  
And thus I conclude the general questions concerning this prayer, proceeding unto the explication of the several petitions.  
If any desire to know whether this Prayer may or aught to be said to the Saints, let him consult with M. Fox in his Acts and Monuments, where the matter is discussed, pag. 1274.  
Sect. 3 §. 3. Our Father which art in Heaven.]  
I will not consider of these words according to the order of nature, but of place, taking them as they lie.  
Quest. 1 Why do we appropriate God unto ourselves? calling him ours?  
Answ. That we may pray the more confidently, because if he be our father he will help us.  
Quest. 2 Why do we pray in the plural number, our father, not my father?  
Answ. 1 First, because it is our duty to pray one for another, there being no faith without this true brotherly love, Gal. 6.4.  
Answ. 2 Secondly, we pray our father for the greater increase of our confidence, and assurance that we shall be heard; knowing that all the faithful pray with us and for us. Vis unita fortior, many hands quickly dispatch a great work, many faithful prayers quickly pierce the clouds, and ascend the heavens, and come into God's ears, and never return without a blessing: And therefore great is our confidence and assurance to be heard, when we know that all God's children with us pray, our father, thereby praying with us and for us as well as themselves.  
Quest. 3 Whether under this title father, is only the first person of the blessed Trinity supplicated?  
Answ. 1 First, although Christ here teacheth us to pray our father, yet we are not hereby prohibited to supplicate either God the Son, or Holy Ghost, for we may pray unto any of them, this word father being taken in Scripture two manner of ways: 

Namely, 

Personally, as it is distinguished from Son and Holy Ghost, but not so here, Mat. 20.19.  
Essentially, as it doth distinguish God from man, and so it is here taken, to teach us that we must pray unto none but unto God, as follows by and by.      
Answ. 2 Secondly, Christ is also called a Father, Unto us a son is given, who shall be called the everlasting Father, Esa. 9.6. And therefore the Lord Christ is here included.  
Answ. 3 Thirdly, the Holy Ghost is called by the Apostle, the Father of lights, Jam 1.17. and therefore this title Father doth not exclude the other persons of the blessed Trinity.  
Fourthly, it is our duty to supplicate, and invocate Answ. 4 all the three persons.  
I. We petition God the Father for what we stand in need of, because he is the Author of every good thing which we enjoy, jam. 1.17.  
II. We supplicate God the Father in the Name and mediation of God the Son, who is the alone Mediator between God and man, he only laying flat the partition wall 
k john 16. Act. 4.12. .  
III. We implore the Throne of Majesty in the Name and Mediation of Christ, to be pleased to impart spiritual graces and gifts unto us by the administration of the blessed Spirit, and therefore this title Father includes, not excludes the rest.  
Why call we God Father? Quest. 4  
First, that we may acknowledge ourselves Answ. 1 to be his children, and that in a fourfold regard.  
I. By Creation, because he made and framed us, Luk. 3.38.  
II. By Protection, because it is he that takes care to defend us from all those dangers we are incident to fall into.  
III. By Redemption, because he hath ransomed us by Christ from the captivity of Satan.  
iv By Sanctification, because it is the Lord that by his Spirit doth regenerate and sanctify us 
l 1 Cor. 6.10, 11. .  
And therefore deservedly we call him Father, in these regards, although in no regard we have deserved to be called or made his children.  
Secondly, we are taught to call God Father, Answ. 2 that thus the prayers of the faithful may be distinguished from the prayers of unbelievers.  
For 

First, the godly regard no other father in regard of this Father.  
Secondly, the wicked they have God to be their Lord, but not their Father; he is Lord over them and rules over them, but they deny unto him that love, reverence, and obedience, which a child ought to give unto his Father.    
Thirdly, we are taught to call God father, to Answ. 3 excite and stir up in us a filial reverence of him, Psal. 2.9, 10.  
Fourthly, we call God father to corroborate Answ. 4 and strengthen our assurance of being heard, Because 

We are present before; And  
We make our wants known unto   a Father, who loves his children more dear than any natural parent doth his child, for his love unto them is infinite, sempiternal, yea eternal 
m Luk. 12.30, 31. .  
This Verse is a strong argument against the popish invocation of Saints, our Saviour not sending us unto any creatures, but unto God himself, Pray thus, Our father.  
Why must we pray unto the Lord in all our Quest. 5 necessities, and not at all to the blessed Saints, who love truly all that are good, or belong unto God?  
First, because prayers to Saints are not where Answ. 1 commanded, and therefore it will be but will-worship to pray unto them.  
Answ. 2 Secondly, because the Scriptures do directly prohibit, and condemn it, judg. 13.16. Acts 10 26. Apoc. 19.10. and 22.10.  
Answ. 3 Thirdly, because we are punctually commanded to call upon God only, and always, Psal. 50.15. Call upon me in the time of thy trouble, so joel 2.13. and Act. 2.21.  
Answ. 4 Fourthly, because God afflicts us, and brings us into straits for this end, that he might draw us unto himself, and not drive us from him unto others; as we see Exod. 3. and Psal. 107. They cry and pray in their distress, not unto the patriarchs, but unto their God.  
Answ. 5 Fifthly, because invocation is a part of the worship and service of God, and therefore it belongs only unto him, joel 2.13, 14. and Matth. 4.10.  
Answ. 6 Sixthly, because prayer ought to be in faith (Rom. 10.14.) Now we must not believe in the Saints but only in God: In our Creed we do not say (Credo in ecclesiam, sed Credo in Deum) I believe in the Church, but I believe in God.  
Seventhly, because we cannot say to the Saints Answ. 7 Our father; and therefore this prayer cannot be said unto them, neither any prayer according to this form; because as was said before, we are obliged negatively unto this, see before Question 7. and Book of Martyrs, pag. 1274.  
Eighthly, the last, but not the least answer is taken from the nature of him unto whom we ought to pray. Here then observe, he that we Answ. 8 ought to pray unto, should be 1. Lubens, willing to help us. 2. Sciens, one that knows our necessities. 3. Potens, able to save.  
First, he whom we must pray unto, aught to be lubens, willing to help; but there is none like unto the Lord in mercy, he being the Father of mercies: And therefore he only is to be invocated.  
Secondly, he ought to be scien●, one that knows more than we ourselves: For  
I. He should know Genus morbi, the kind of the disease, what our malady is; the Physician and Lawyer can better understand our estates, than we ourselves, and those that cannot, are unfit and unable to help us.  
II. He should know apta remedia, what the best means are for the curing of our griefs, lest otherwise they should give a stone instead of bread, and hurt rather than help. Sometimes we ask that which is hurtful for us; and therefore he unto whom we should pray, aught to know, both what we are, and what may be truly good for us for the time to come: And these things the Lord knows better than all the Saints and Angels together.  
Thirdly, he should be Potens, able both 

To hear, and that 4. manner of ways; namely, 

First, from Heaven unto earth; this the Papists say, the Saints can do in a glass, that is, the face of God; but this is false, as shall be elsewhere proved.  
Secondly, to understand all languages and tongues wherein men pray: this the Papists think the Saints do, and it may be so; therefore I question it no further.  
Thirdly, to hear the sighs, and see the hearts of all; and this is necessary in a double respect, to wit, 

I. That they may be able to understand those who pray in the Spirit, without a voice, or words, Rom. 8.26.  
II. That they may be able to distinguish between those who pray spiritually, and those who pray hypocritically. Many seem to pray with much fervency, and therefore it is requisite that he that is supplicated should not only hear the words which are uttered, but also see the heart from whence they come. Now to ascribe this unto Saints, were to attribute Omnipotency unto them, which is peculiar unto God.    
Fourthly, Simul & semel, they should be able to hear all suits and suitors at once, in all the parts of the world: this also is proper unto the the Lord, and cannot be communicated unto any other without a great indignity offered to his sacred Majesty: For this is the difference between the Creator and the creature; He knows all things in instanti, we know, what we know successiuè.    
To help, relieve, and satisfy all our wants and desires, which only the Lord doth. Read Esa. 43.11. and 45.21. and 46.5.    
Object. 1 Against this last question, the Papists object divers things, namely;  
First, the Saints pray for us, therefore we may pray unto them.  
Answ. 1 First, whether the Saints pray for us or no, I dispute not, because I am persuaded they pray for us in general, and as fare as they know. And therefore I omit the Antecedent.  
Answ. 2 Secondly, the argument is sick of a non sequitur; they pray for us, therefore we may pray unto them, follows not: For  
I. We pray for our brethren; therefore (by this Argument) they may pray unto us.  
II. Poor men pray for Kings, therefore Kings may pray unto poor men.  
III. The Papists pray for the godly deceased, therefore (by this Argument) the deceased Saints should pray unto the Papists, which is grossly absurd.  
iv The Papists pray for the Pope, therefore he ought to pray unto them.  
Secondly, we stand in need of a Mediator Object. 2 unto the King, therefore much more unto God.  
Answ. 1 First, it is most true that we have offended the Lord of Glory, and by our transgressions provoked him unto anger: wherefore we stand in need of a Mediator unto him.  
Answ. 2 Secondly, we have a Mediator which is Christ (1 john 2.12.) And therefore it is an injury offered unto the office of Christ, to have any other.  
Answ. 3 Thirdly, non est par ratio, the simile or comparison holds not, as thus plainly appears.  
I. A King cannot remember all things, cannot know all his subjects, cannot hear all suitors, cannot particularly love all faithful subjects; because he neither knows all, nor knows the hearts of any: But God remembers all things, knows all men, can hear all petitioners at once, knows the hearts of all, and particularly knows all his subjects and faithful servants, knowing them all by name.  
II. We cannot have access unto the King at all times, but we may unto God.  
III. We are strangers unto the King, but if we be the children of God, than God is our Father, and Christ is our Husband: The Queen needs no Mediator unto the King, nor the son unto the Father: And therefore if we belong unto the Lord, there is no need of any other Intercessor but Christ.  
Ans 4 Fourthly, if the King shall command me to come boldly, and immediately unto him, whensoever I will, and for whatsoever I desire, and strictly chargeth me to use no Mediator unto him, as though I did distrust of his love; then there were no need of a Mediator unto him, yea I should disobey and displease him, if I made use of any. This is our case, God commands us to call upon him only, and forbids us to pray unto any other (as is proved plainly in the foregoing question) and therefore we sin against him, if we invocate the Saints, either for mediation or intercession.  
Object. 3 Thirdly, they object that it is lawful to pray unto the Saints from experience, thus: Many repairing unto the shrines of the Saints, and there praying unto them, have been cured of divers maladies; which plainly proves that God heard the Saints in their behalf.  
Answ. 1 First, certainly there are many lies scattered abroad in in this kind, whereof their learned Papists are ashamed, and will not report them as truths, but call them piaefrandes and pia mendacia; because good use may be made of them, as Fables may be moralised; yea, confessing many to be apparently false, and many at the best to be suspected. I refer him who makes question of this to that ingenuous Jesuit Melchior Canus 
o Pa. 333 334. .  
Secondly, miracles are not promised to believers Answ. 2 but infidels (1 Cor. 14.) Ecclesijs plantandis non plantatis, for the settling of Churches, not for settled Churches; where the Gospel is about to be planted, not where it is already planted. And therefore these miracles they so much brag of; do rather prove them to be infidels, and as yet no true Church, than any thing else; for to a Church so many hundred years settled as they would make us believe, theirs hath been, there is neither need nor promise of miracles.  
Thirdly, in times passed there were miracles Answ. 3 wrought among the heathen, were their Idols therefore true Gods? Satan can transform himself into an Angel of light, and (the Lord permitting) can do rare and wonderful things.  
Here they will object, among the heathen the Object. 4 Devil was invocated, and prayed unto who is the father of lies (joh. 8.44.) but they call upon the Saints, who will not deceive them.  
Certainly the Saints will not, but Satan can: Answ. Neither amongst the heathen was the devil prayed unto plainly (qua talis) but as an Angel of light (2 Cor. 11.14.) And so at this day amongst us and them, there are some who will cure horses and hogs by good prayers, altogether ignorant that the poor creatures are helped by the devil's means. If any deny this, let them show, why their prayers are better and more prevalent for this purpose then the prayers of other of God's children. And therefore the Papists had need well to consider this, lest that Satan, not the Saints cure their maladies, deluding and deceiving them, as a just judgement of God upon them, for their incredulity and disobedience unto his word 
p 2 Thes. 2 10, 11. .  
Fourthly, we say and conclude therefore, Miracles Answ. 4 are to be judged by the doctrine, not the doctrine by the Miracles: there were those who did foretell things to come, and yet God forbids the people to believe them, if they teach, or persuade that which is contrary unto the word 
q Deu. 13.1. etc. . Yea, there shall be false miracles in the false Church 
r 2 Thes. 2.9.11. . Wherefore the Papists must either prove invocation of Saints by Scripture, or not at all, for miracles against the Scripture are not to be believed 
s 2 Pet. 1.19, 20. .  
What benefits do we receive from God that we are taught only to pray unto him? Quest. 6  
If he be our Father then 

First, Answ. he will free us from all evil.  
Secondly, he will preserve us from that evil one, the devil.  
Thirdly, he will inhabit, and dwell with us, and in us, 2 Cor. 6 18.  
Fourthly, he will provide all good things for us.  
Fifthly, he will guide and direct us by his Spirit, Rom. 8.14, 15.  
Sixthly, he will give the Kingdom of heaven unto us, Luke 12.32. Rom. 8.17.    
What is it that hinders our prayers from being Quest. 7 heard? Answ. for we often call upon our Father but he answers us not?  
The impediments are either 

First, General, namely, sin; because God will not hear sinners (joh. 9.31.) nor those who regard iniquity in their hearts (Psal. 66.18.)  
Secondly, particular, to wit, 

First, Cruelty: Ye shall make many prayers, but I will not hear; 
Esa. 1.15.  for your hands are bloody.  
Secondly, hardheartedness against the poor. He that stoppeth his ears against the cry of the poor, he also shall cry himself, but shall not be heard, Prov. 21.13.  
Thirdly, dissension, and discord: hence our Saviour adviseth those to be reconciled who have offended one another, before they come to offer up the Calves of their lips unto God, Read Mat. 5.24. and Mark 11.25.  
Fourthly, Pride; God resists, withstands, and denies good things unto the proud, but giveth grace to the humble, see Psal. 51.17. and Esa. 66.2. and 1 Pet. 5.5.  
Fifthly, Doubting, he that would be heard must pray in faith without wavering, james 1.6.  
Sixthly, Contempt of the word of God: Because I have called and ye refused, yea set at naught all my counsel; therefore ye shall call, but I will not hear you 
t 1 Prov. 1.24, 25.28. .      
And therefore if we desire that our prayers may be heard, we must carefully eschew Cruelty, Miserableness, Discord, Pride, Doubting, Contempt of God's word, yea all sins whatsoever.  
Quest. 8 Who are they that God hath promised to hear when they they pray thus, Our Father?  
Ans. 1 First, those who believe in him, and place all their trust and confidence upon him, John 1.12.  
Ans. 2 Secondly, those who by a spiritual regeneration are engrafted into Christ, John 15.5.  
Ans. 3 Thirdly, those who are sealed by the Spirit of promise, unto the day of their salvation, Rom. 8.9.  
Ans. 4 Fourthly, those who first of all aim at, and seek for the glory of God, 1 Cor. 10.31.  
Ans. 5 Fifthly, they who strive in their life and conversation to imitate God; labouring to be holy, pure and perfect as he is, Mat. 5.44.  
Ans. 6 Sixthly, those who devote themselves wholly unto the service of God both in soul and body (1 Cor. 6.19, 20.) denying themselves, their own wills, and desires, submitting, and subjecting themselves wholly to the will and pleasure of God.  
Sect. 4 §. 4. Which art in heaven.]  
Quest. 1 How are these words to be understood?  
Answ. 1 First, Augustine understands them of the hearts of the faithful; as though those Temples were the heaven, wherein God dwells. He confirms his paradox by these arguments. I. Because otherwise those who are higher in stature, state, and situation, should be nearer unto God: that is, if God dwell in heaven (literally understood) then taller men, and those, who live upon mountains and hills, and ambitious and high spirits, should be nearest unto God: whereas the poor, lowly, and contrite in spirit are nearest and dearest unto him. II. Because God professeth that he will dwell in the humble, and with them 
u Esa. 57.15. . Therefore (saith the Father) by heaven is meant the hearts of the humble. III Because God hath said, that the hearts of his children, are his Temple, and mansion place, 1 Cor. 3.16. and 6.19. and 2 Cor. 6.16. iv Because God is not to be included in heaven.  
Secondly, although the remembrance of this Answ. 2 Father be venerable, yet I dare not subscribe unto his opinion in this particular, and that for these two reasons, namely. 1. Because, if we may not include God in heaven, no more may we in the hearts of the faithful; for as he is (extra calum non exclusus) without heaven, yet not shut out of heaven; as he is (intra caelum non inclusus) within heaven, yet not shut up in the heaven; so he is also (intra corda non inclusus) in the hearts of the faithful, but not included within them. 2. Because although God be present in the earth, as well as in the heavens (as follows in the next question) yet there is a more full and ample manifestation of the Majesty and glory of God in heaven, than there is one earth. Heaven is his seat and Throne, earth is but his footstool: The truth of this reason further appears thus: First, the Scripture saith, he dwelleth in heaven 
v 1 Tim. ●. 16. , and he looked down from heaven, Psal. 2.3, and 14 12. Secondly, the manifestation of God's power, justice, and anger is from thence: God manifested his power upon the old world, by rain from heaven: he shown his wonderful works upon Egypt, by hail from heaven: yea notified his power upon the Amorites, by throwing stones from heaven upon them (Josh. 10) and upon Sodom, by raining fire and brimstone from heaven upon them, Gen. 19 Thirdly, Christ praying looks up unto heaven, Mark 7. and Luke 9 Fourthly, Christ telleth us, that as he descended from heaven, so he will again ascend into heaven, Ephes. 4.10. And therefore this word heaven is not here to be understood of the hearts of the faithful, but of the Empyreal heaven.  
Why do we say, Which art in heaven, is not Quest. 2 God every where?  
First, in general God is every where both in Answ. 1 heaven and earth, Esay 66.1. jeremiah 22.23, 24.  
Secondly, God is on earth, and his eyes are Answ. 2 in all the corners thereof, 1 King. 8.23.  
Thirdly, but his glory is most transcendent and apparent in Heaven, that being his throne. Answ. 3 Read Psalm. 2.4. and 5.34. and 115.3. and Esa. 57.15. and 1. Tim. 6.15.  
Answ. 4 Fourthly, God is said to be in Heaven. I. in regard of GOD. II. in regard of ourselves.  
First, we say our Father which art is Heaven, in regard of God, and that for these ends. I. That we may understand him to be the Creator of Heaven. II. That we may hereby confess him to be the governor of all the world, who sees and knows all our necessities. Psalm. 2.4. and 115.3. Yea hereby we show forth his divine dominion, that unto his Kingdom and office who is in Heaven doth appartaine to hear our Prayers, to consider our wants, to regard our necessities, to relieve our distresses, and to afford help unto us in all our straits. III. That we may show forth his divine power, that he is able to do and give those things which we demand, all things being in his power. iv That we may acknowledge his divine wisdom, for being in Heaven, he knows how to free and help us, yea what may be truly good for us. V That we may acknowledge him to be the Author, 
w Rom. 6.23.  and giver of heavenly joy, and eternal life. ᵒ VI Christ reacheth us to call God Father, to show hereby two miraculous things unto us, viz.  
First, that he who dwells in that inaccessible light and height which no eye can attain unto (1 Tim. 6.16.) is yet notwithstanding prepared to hear the requests of poor earthworms when they pray unto him.  
Secondly, that the Prayers which are uttered in a small still voice, should ascend the Clouds and penetrate the Heavens.  
Secondly we say, our Father which art in Heaven, in regard of ourselves, and that for these ends, viz. I. That all our thoughts of God might be divine and heavenly: or that we might have no base or earthly conceits of God, not any human imagination of him, lest we should measure him by the standard of carnal reason. II. To teach us to state a difference, between our heavenly and our earthly Father: because he is omnipotent, perfect, just, impartial, and the like, which our natural parents are not 
x Math. 23 9  III. That by this compellation or addition we might be admonished to seek heavenly not earthly things of God, and when as we seek earthly, to desire them for this end, that we may be more enabled to do good, and thereby to glorify God, having a spiritual arm and end even in our petitions for temporal things. iv That by this appellation we might be admonished. to know, and acknowledge, that so long as we live on earth, we are pilgrims and strangers from the Lord, who is in Heaven: and consequently to excite and kindle our desires, that they may be inflamed with a longing and hungering affection after the fruition & possession of that heavenly Kingdom where our Father is. Chem. Harm. Cap. 51 fol. 607. V That we might pray the more fervently, seeing we invocate a heavenly Father. VI That we might rather use the spirit then the voice in Prayer, because it is not the words of the mouth but the sighs, groans, and desires of the heart which reach unto Heaven, VII. That we might be careful to crave no unlawful nor unjust thing at the hands of our Father which is in Heaven. VIII. That we might be careful to be transformed unto a heavenly nature, and conversation, that seeing our Father is in Heaven, we might (as children of such a Father) have our conversation on earth, as though we were in Heaven.  
§. 4. Hallowed be thy Name.] Sect. 5  
What is meant here by the Name of God? Quest. 1  
First, the Name of God sometimes signifies Answ. 1 God himself; They that love thy name (that is thyself) are blessed. Psalm 5.12.  
Secondly, sometimes Name signifies the Answ. 2 works of God: How excellent is thy Name, that is, thy works, Ps. 8.10.  
Thirdly, sometimes Name doth signify and Answ. 3 denote unto us the attributes of God; as Exodus. 3 14, 15. My name is Eheje, and jehovah, that is, one that hath life and being in himself, and from himself, and gives life unto, all other creatures: and Exod. 15.3. The name of the Lord is, Dominus bellicosus, a warlike God: so he is called El-elohim, a strong and A mighty God; and Saddai or Schaddai an All-sufficient God.  
Fourthly, Name by a Metonymy is taken for glory, or honour; Oh Lord show thy Name, that is thy glory, honour, and power, Exod. 9.16. and 14.4.17. and 33.19. and Iosh. 7.9.  
Fifthly, it signifies the worship, or celebration of God. Acts 21.23. And thus in this place it is taken for the glory, honour, and worship of God himself, and the celebration of him in his attributes.  
What is meant by this word Hallowod? Quest. 2  
First, it signifies to make holy: thus Christ Answ. 1 sanctified himself (john. 17.19.) and us, Romans 8.30.  
Secondly, it signifies to consecrate or dedicated Answ. 2 unto some holy use: Thus the levitical holy things were separated from a common use, and therefore were called holy.  
Thirdly, it signifies a preparation unto divine Answ. 3 worship, Exod. 19.10.  
Fourthly, it signifies to proclaim, or declare Answ. 4 one to be holy, and so it is taken in this place, to set forth the glory of God: Obser. Teaching us, that we must both desire and endeavour, both labour and pray, that the Lord may be glorified in us and by us. 1. Corinth. 10.31.  
Why must we thus earnestly endeavour and Quest. 3 servently desire that God's Name may be glorified?  
First, because God is better and more worthy Answ. 1 to be sanctified and glorified then any other. is He infinite, and incomparable there is none worthy to be compared unto our Father which is in Heaven: And therefore our chiefest aim in all things must be to glorify h m.  
Answ. 2 Secondly, because he is most able to recompense us if we glorify him: There is none able to do that for us, which our God can; wherefore our chiefest care should be to Hallow his Name.  
Answ. 3 Thirdly, because all things were made for his glory: we were by him created for this end (Proverbs. 16.4) and therefore let us not frustrate his expectation, nor defraud him of his right, but labour to honour him, and hollow his Name in all our actions.  
Answ. 4 Fourthly, because God creating us for his glory he will be glorified by us, either by our conversion, or by our confusion: And therefore if we desire to be preserved from eternal destruction, we must be careful to advance his glory here on earth.  
Answ. 5 Fifthly, because it is a sign of our filiation and adoption into the fellowship of sons (for a child honours his Father. Malach. 1.6.) And therefore if we desire to be assured that we are heirs of glory, we must glorify our Father which is in heaven.  
Answ. 6 Sixthly, because God hath honoured us, and that two manner of ways, namely. I. Temporally, he made all things for us; that is, he made the world for man, and made man Lord of the world, over all the creatures. II. Spiritually, he hath daigned to call us his children 
a john. 1.12. & Ro. 8.17.  he hath married us to Christ 
b Phil. 2.9  such a dignity as we are not able worthily enough to conceive off. David thought it a great thing to be called the King's son in law; how great then is our dignity that are not the sons in law of an earthly King, but the adopted sons of the King of Heaven and earth: And therefore we shall be left without excuse, if we make it not our chiefest study, to bring much glory and honour on earth, to our heavenly Father.  
Answ. 7 Seventhly, because God will honour us if we honour him. And that I. In this life. 1. Samuel. 2, 30. II. In the life to come. Daniel. 12.3. and Matthew. 13.43. Wherefore we should endeavour to advance and set forth his glory. Aaginst the sum and substance of this question it will be objected, Object. God is incompatible, and therefore how can he be honoured or glorified: He is infinite and perfect and therefore what can be added unto him?  
Answ. 1 First, it is true, we cannot augment or increase that essential glory which is in God, because that is like God himself, infinite, and perfect.  
Answ. 2 Secondly, but we may enlarge, and advance, that accidental glory of God which is in the world, viz the acknowledging, preaching, publishing, and setting forth of his glory, which is the thing we here pray for, and must here endeavour to practise.  
Quest. 4 How must we glorify the Name of God? how or wherein must we set forth his honour?  
Answ. 1 First, Opere, in our deeds and works, and that two several ways, to wit. I. In our whole life we must study to set forth his glory, and whatsoever we do, to do it to that end. II. We must patiently suffer all injuries and wrongs according to the example of Christ our Saviour, Esa. 53. For God is glorified when we suffer undeserved injuries patiently for his Name sake.  
Secondly, Ore, in our speeches, and tongues, Answ. 2 and that many ways, namely, I. By glorifying God, and magnifying his Gospel, and our profession of the true religion which we are called unto, and have undertaken; for our mouths should be filled with the praises of God, and of his truth, and of that religion which we profess. II. By being zealous professors of the Gospel, and not lukewarm Christians, Apocal. 3.16. III. By acknowledging the law of God to be just and gracious; that he commands us nothing, but what he may justly exact, yea his Commandments are light and easy in regard of what he might lawfully, and justly exact. iv By acknowledging all the works of God not only to be just, but merciful also. That man is happy, who can see, and clearly interpret the mercy of God in all his works and deal with him: That howsoever the Lord handles him, yet he confesseth God to be merciful, because all the affliction the Lord hath laid upon him, comes fare short of what he hath deserved. V By acknowledging all good things whatsoever we enjoy to come from God. james. 1.71. VI By reading continually the praises of our heavenly Father in the Book of the creatures, and the actions of the World: every creature in the World being a little Book, wherein we may read the praises of our God, Psalm 148.  
thirdly, Cord, in heart, and that three Answ. 3 ways namely, I. By remembering all the mercies we receive from God, whether spiritual, or temporal, whether blessings or deliverances, not letting any of them slip out of our memories. II. By desiring the glory of God, and by studying, how we may glorify him more and more. III. By being zealous of his glory in our hearts, and more moved when his Name is dishonoured, than we should be for the greatest disgraces or indignity that could be offered unto ourselves, remembering God's honour is our glory. iv By desiring with our hearts, that we may see the glory of God. Psalm 27.4. and 42.1, 2. And thus we must labour to glorify our Father which is in Heaven, in thought, word, and deed.  
How is the Name of God dishonoured? Quest. 5  
As it is honoured, three manner of ways, Answ. viz. by thought, word, and deed.  
First, God is dishonoured Cord, in the heart, and that divers ways, I. By the love of carnal and temporal things, God having made the heart for higher ends than these; And therefore woe be unto that man who makes unto himself a God in this world, whether it be his belly, or his gold, or his pleasure: For our hearts should be always in heaven, and our affections set upon those things which are above, Colos. 3.2. Otherwise we dishonour our Father with our hearts. II. By a neglect of spiritual things, and a contempt of those graces which God offers unto us in and by the word. III. If we do not labour and endeavour daily to wean our affections from the world and worldly things, and to increase in strength of grace, and wisdom, and all virtues more and more (seeing that we are imperfect so long as we are in the way) we dishonour our God. IU. We dishonour the Lord in our hearts; when we are inwardly or outwardly proud of graces given, as the Pharisee was. Luke, 18.11.  
Secondly, God is dishonoured Over, by the tongue, and that divers ways also. I. By swearing, Levitic. 19.12. and Matthew. 24.16. II. By meddling with the attributes of God, and holy things lightly, idly, vainly, and without reverence. These two belong unto the third Commandment, and therefore I here pass them by. III. By blasphemous speeches of God, or his word, or holy things.  
iv By murmuring either. 

First, against the law of God. Or,  
Secondly, against Gods dealing with us in any particular affliction.    
V By excusing our sins. 1. john. 1.8, 9 and Iosh. 7.19. My son confess thy sin, and give glory to God; as if he should say, he who cloaketh, denieth, or excuseth his sin dishonours God. VI By all vain, unseemly, and filthy communication, Ephes. 5.3, 4. VII. By praying wickedly, rashly, or irreverently.  
VIII. By denying of Christ, and that either 

First, in general, by a cowardliness, and fearfulness in our profession, when we dare not profess Christ before men. Or,  
Secondly, particularly, by not speaking for God and Christ, against sin.    
IX. We dishonour God if we do not glorify him. A dead Image doth not dishonour God, although it speak no good; but man that is a living Image of the everlasting God doth dishonour his Maker, if he honour him not with his tongue, and in his words: For it it is not enough for man to speak no hurt, or not to dishonour God by his words, but he must labour also, that God may be glorified by his gracious speeches, and holy communication, otherwise he doth dishonour his God.  
Thirdly, God is likewise dishonoured Opere, by our works, and that these ways. I. By giving that glory which is due only unto God, unto the Saints, as the Papists do in their worshipping of them, and praying unto them. II. By magnifying, glorifying, and honouring men, or ourselves, more than our God. III. By sinning, thus principally we dishonour God in our lives and actions. Every sin pollutes, by every sin God is dishonoured, but chiefly by great sins, which are either more exorbitant in themselves, or are committed by men more eminent, as for example.  
First, Ministers are Cities, set upon a Hill, and therefore they must be extroardinarily careful not to defile their ways: because by their sins God is most of all dishonoured.  
Secondly, Magistrates are the Image of God, yea his Deputies, and Vice-gerents on earth, being styled by his Name, and called Gods, Psalm 82. And therefore if they be wicked, they much dishonour him whose Image and superscription they bear.  
Thirdly, those who are potent and rich, whom God hath raised to great estate, or high places; it these be given to oppression, or lying, or covetousness, or profaneness, or gluttony and drunkenness, or chambering and wantonness, they much dishonour God; because the more abundantly God blesseth them then others; the more is he dishonoured by then, if theY be not better, and their lives, more unblamable than others.  
Fourthly, the professors of the Gospel do exceedingly dishonour God, when they are wicked.  

c Rom. 2.24.  iv We dishonour God in our lives, if we do not by our lives glorify his Name: If we be but negative Christians, we are nothing, for God created us unto good works. (Ephes. 2.10.) that thereby we might glorify his Name, Matthew, 5.16.   
VERS. 10. Thy Kingdom come, thy Will be done, Verse. 10 in earth, as it is in Heaven. 
§. 1. Thy Kingdom come.] Sect. 1  
What is meant by Kingdom? Quest. 1  
Kingdom is taken either. 

Figuratively, to wit. 

Sometime for the word of God; The Kingdom 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. 

General, to wit, his Lordship over all men, all creatures, yea all the world; specified in these places. Psalm 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, Psalm. 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 we go unto it; wherefore it should rather be (Adveniamus) Let us come unto thy kingdom: then (Adveniat) let it come.  
Answ. These words may be understood two ways, 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 Kingdom of vengeance.  
Secondly, for Perficiatur let it be consummated and finished; as if he would say, that which thou hast decreed and determined concerning thine elect, fulfil and perfect both in us, and in all thine: Now this hath reference to the Kingdom of mercy.  
First, Adveniat regnum, id est, Declaretur regnum, Thy kingdom come, that is, let thy Kingdom be made known: This cannot be understood of God's general Kingdom 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 Kingdom, to wit, the Kingdom of vengeance; the words being taken from the declaration of God's wrath, anger, power, and vengeance, Teaching us, Observe. That every Christian ought to pray that God would show himself the potent King of all the world, by destroying all his enemies, and the enemies of his Church. Thus David prays; power 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 God's glory; he is dishonoured and contemned by the wicked, who will not obey his behests, but oppose his injunctions; who will not be subject to his laws, but (validis remis) with all their might set themselves against his rule and government, and will not have him to rule over them ●●d therefore the glory and honour of God is highly advanced, when as such impious, obstinate, stubborn and rebellious people be cut off and destroyed.  
Secondly, because it is good for the godly. Answ. 2 As we pray for the ruin of God's enemies, through our zeal to God's glory, so also we 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 impunity of the wicked increaseth their impiety towards the righteous. Hence we find a double practice in the people of God, namely, I. They pray for the destruction of the Lords enemies. judg. 5.31. Psalm. 83.8. etc. II. They give thanks for their destruction, when God hath revealed, his vengeance and declared his power in their utter ruin and downfall, Read Exodus 15. Judg. 5. Ps. 136.  
How may we pray for the enemies of God, Quest. 4 and Church?  
Not only in zeal, nor only in love, but Answ. 1 both mixed together; For I, we may be zealous with a wrong zeal; thus Paul breathed forth threatening, 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 cruel zeal, because it was not mixed with love, but proceeded from a desire of revenge. II. Some natural respect unto the person of the enemy of God, and the Church, makes us oftentimes to pray only in love for his health, prosperity, preservation, and the like, and not in zeal. Because he is of affinity, or acquaintance, or by some bond of friendship knit near unto us, therefore we pray for him in love, towards ourselves, but not in zeal unto God's glory, or love unto God's Church, carnally preferring our particular interest and relation unto any enemy of God or his Church, before either the glory of God, or good of his Church, unto whom he is an enemy.  
And therefore, whatsoever the enemies of God or his Church be in regard of our own Particular, it is our duty 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 turn them, and of persecuting saul's to make them preaching and professing Paul's.  
Secondly, but if not, that they may be destroyed, lest they bring the people of God unto ruin, or the Lords name be profaned by them.  
Object. Worldlings, and wicked men object, This prayer for the destruction of Gods, and the Church's enemies, ariseth out of envy, and therefore can be neither good nor warrantable.  
Answ. It proceedeth not from envy, but from zeal a●● love.  
Quest. 5 How can a man pray for the judgements of the Lord to be effused upon any, out of love and charity?  
Answ. 1 First, we may desire it out of our love to God's glory, who is dishonoured by their lives.  
Answ. 2 Second●y, out of our love unto others, who are in danger to be corrupted and tainted by their evil example; when some perceive others to be wicked, and to set themselves against God, his law, truth, and children, and yet prosper in their wickedness, it hearten, them on to the like practices: And therefore in love unto these we desire, t●at these stumbling stones may be removed out of the way.  
Thirdly, we may pray for the subversion and Answ. 3 ruin 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, we may beg this, even out of Answ. 4 our love unto themselves, who are for the present both God's enemies, and the Churches; for I. We desire the Lord to lay some affliction upon them though it be heavy; that thereby they may learn to fear God: And so by the punishments of their bodies, their souls come to be saved in the day of the Lord. This is good and profitable for them. II. If temporal affliction will not humble, and bring them home, than we desire God to remove them away by death speedily, that so their punishment may be less 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 eternal judgement would be so much the greater, and more insupportable. And the less their punishment is, the better it is for them.  
Will God hear these imprecations?  
Certainly he will: he hath promised to Quest. 6 hear his children when they pray for vengeance against their own particular enemies, Answ. and persecutors Luke 18.7. much more than 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 sin's dishonour Answ. 1 God; the Lord is displeased with all sins, but his name is dishonoured by some sins more than others, and by the sins of some men more than 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 chief enemies.  
Secondly, those who by their sins glve a Answ. 2 public scandal to the profession of religion, are great enemies both to God, and his Church.  
Thirdly, those who sin with a high hand, Answ. 3 and are insolent in their wickedness, against either God or his Church, are some of these enemies who shall certaine●y perish.  
Fourthly, those who sin 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 himself unto the world to be King of Kings, by the destruction of his and their enemies. And thus much for this exposition of these words, Thy kingdom come.  
Secondly, Adveniat regnum, Thy kingdom come, is taken for perficiatur, and hath reference to the Kingdom of mercy. Now in the words thus understood we beg many things at God's hands; To wit, both that we may be 

Freed from the false Church, to wit, both of 

Satan 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 be 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 means, viz. 

The word, and  
The power of the Spirit with the word.      
Ourselves, that we may be brought both into the Kingdom of 

Grace, in this life.  
Glory, in the life to come.        
Having, all these several particulars to handle in another place, I will here only speak a word or two of the two last, wherein we pray that both we and all the elect may first be brought into the kingdom of grace, and afterwards into the kingdom of glory.  
Quest. 8 Can we of ourselves, or by our own power come unto the Kingdom 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 Kingdom come, that is, let it come unto us, because we by our own power and strength are not able to come unto it.  
Quest. 9 If it be thus, then how can we promote or help forward this Kingdom of grace and Christ?  
Answ. We must strive to advance, propagate, and enlarge this Kingdom of grace by these means, namely, 

First, by prayer, as in this verse.  
Secondly, by submitting of ourselves unto God by true obedience, suffering him wholly to rule, & bear sway in our hearts by his blessed spirit.  
Thirdly, by opposing and resisting as much, and as fare, 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 do good unto all, but especially unto the household of faith; that the faithful who are in any distress may be comforted, and others thereby encouraged to strive to be of that society and fraternity, who will not see one another lack.  
Fifthly, by a good life, and holy conversation: for that is a means to convert others unto the faith, and bring home erring sheep unto Christ's fold. Phil. 2.15. and 1 Pet. 2.12.    
Quest. 10 Why must we be thus careful by all ways and means to be made members of Christ's Kingdom upon earth?  
Answ. 1 First, because we have an express Commandment for it, Mat. 6.33. Seek first the Kingdom of God, and the righteousness thereof.  
Answ. 2 Secondly, because we have the constant example of all the faithful for it, whose principal care hath been still for this.  
Answ. 3 Thirdly, because we have bound ourselves with an oath both in Baptism, and the Supper of our Lord that we would forsake the kingdom of Satan, and submit ourselves to this Spiritual kingdom of Christ.  
Answ. 4 Fourthly, because the subjects of this Kingdom, are interested, and made heirs of all good things in this life, both temporal and spiritual, Mat. 6.33. Rom. 8.32. and 1 Cor. 3.21.  
Answ. 5 Fifthly, because the Citizens of this spiritual Jerusalem, shall be made eternally happy, and blessed in that Jerusalem which is above, in the Quest. 11 life to come.  
Who are careless and negligent of helping forward this Kingdom of Christ, and grace?  
First, those who are altogether negligent in praying fervently for the amplification, and extension of this kingdom. Answ. 1  
Secondly, those who cannot endure the Answ. 2 yoke of Christ, but disdainfully, and reproachfully cast it off from their necks, Psal. 2.2, 3.  
Thirdly, those who manifestly, and openly, Answ. 3 or closely and secretly, war, and fight for the sworn enemies of Christ, sin, sathan, and the wicked opposers of the Church & truth; These are I. Secure sinners, who sleep in their iniquity, and cry, tush no evil shall come unto them, although they be not the servants of Christ, but the slaves of sin and sathan. II. Those who dispute, and plead sins and the devil's cause; that is argue, and reason for the upholding, bolstering, and maintaining of sin. III. Those who speak for, side, and take part with wicked men in their wickedness. Cast in thy lot with us, Prov. 1. who will rather condemn the generation of the just, then of the wicked.  
Fourthly, those who will not either for the Answ. 4 propagation, or conservation of this kingdom, bestow the least part of their estates; but will rather suffer it to decay, decline, yea fall down, then support and uphold it with their riches. The means to propagate the profession of the Gospel, and to enlarge the publication thereof, is the preaching of the word; now as Saint Paul said, well, he had rather speak five words in a known tongue, than ten thousand in an unknown 
e 1 Cor. 14.19. . So many say (or at least think in their hearts) wickedly, that they had rather speak 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 be deprived of it then a penny to enjoy it. Certainly, those who are enemies unto preaching are no friends unto this spiritual kingdom of Christ.  
Fifthly, those are faulty in this particular of Answ. 5 enlarging the Church, and kingdom of Christ, who either openly, or secretly, strive to bring in errors, Heresies, Schisms, Popery, Superstition and the abomination of desolation into the Church of Christ, that is, into a place, town, city, or kingdom, where Christ is professed.  
What may we think of those who are thus Quest. 12 faulty in the promoting, and advancing of the Kingdom of Christ?  
First, they are to be esteemed as disobedient, Ans. 1 and contemners, of the Commandment of God.  
Secondly, we may think them scoffing Ishmaels', Ans. 2 who deride not only the worshippers, and servants, but also the worship and service of God: For how can they say, Thy kingdom come, when they labour to hinder it, without palpable derision of prayer?  
Thirdly, we may think such to be rather Ans. 3 imitators of wicked men, then of Godly; and therefore are to be accounted no better than the enemies of this Kingdom.  
Fourthly, that in Baptism, and the celebration Ans. 4 of the Lords supper they are perjured and forsworn; 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, we may truly think that for the present they are no subjects of this Kingdom, but rather sworn enemies: and therefore are unworthy to be made partakers of any thing that is good either spiritual or temporal here, or eternal hereafter.  
Ans. 6 Sixthly, we may safely say, that as in this life they have obeyed the Kingdom and the King of darkness, and been rebellious and refractory rebels against the spiritual kingdom of Christ, so (excep they truly repentt) they shall at the last day receive the wages of wickedness, eternal death and condemnation. Rom. 6.23.  
Sect. 2 §. 2. Thy kingdom come:]  
In these words we desire of God, that we may be brought unto his Kingdom.  
Quest. 1 Whether by Kingdom is here meant the kingdom 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 be understood of both the kingdoms, in their order: namely, first we desire that we may be brought into the Kingdom of grace, and then unto the kingdom of glory.  
Quest. 2 Are there two kingdoms of mercy? is Christ a double King? is there not one faith, one Christ, one Church, one Kingdom? doth not the Scripture ever and anon tell us of one only Kingdom 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 kingdom can be meant both the kingdom of grace, Answ. and the kingdom of glory?  
The Kingdom of Christ is one, for he is King of earth and heaven, Col. 1.20. and all things in heaven and earth are subject to his dominion. Phil. 2. ●0. But there are two degrees of this Kingdom according to a double time; namely, I. we desire that we may be admitted into the kingdom of grace in this life. And II. in to the Kingdom 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 Kingdom of glory; now this we desire immediately, finally, and for itself; 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 leads thither, to wit, the kingdom of grace: and this we desire because it is the condition: None can come into that kingdom, but by this, and therefore we desire to be brought into the kingdom of grace for the kingdom 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 kingdom of glory? It is wonderful, and much to be lamented, to consider how fare Satan doth prevail not only with Pagans, but also with Christians, insomuch as they do not only doubt of, but also deny that there is any such thing: yea this is the craft of the devil, who will quickly make us deny, if once we begin to doubt of the truth of it: But it belongs to another place to show the several enemies of this kingdom of glory: I will here only show the causes of this negation, and then answer the question.  
First, natural, and carnal reason cannot comprehend God; man's brain being a shell too shallow to contain such an Ocean: And hence the wisest are soon seduced, because they will not believe 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 constraint we might do whatsoever our hearts lust after: facile credimus quod enixè cupimus, we easily believe that which we earnestly desire; and therefore we spend our days in good things, thinking that there is no life after death.  
Thirdly, to deny this Kingdom of God seems the most present remedy against the horrors of conscience: It is reported, that a Friar urged so pathetically the sufferings of of Christ, that he drew tears out of some of his hearers eyes; which being perceived, he bade them not weep, for perhaps the history was fabulous and not true, I would not belie the devil, and therefore I will not affirm this for a truth, but say it may be a Fable: and will only make this application of it, when the conscience is struck with horror, that for sin she shall never be admitted into the Kingdom of God, but shut out from thence; then the devil brings this comfort to the drooping person; that it may be there is no such thing as a Kingdom of God, and therefore it is but a foppery to grieve for the loss of a thing which is not. And thus the God of this world blindeth their eyes, making them believe that as it is with the beast, so also with man, there is no more of them after death, no reward for righteousness, 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 briefly;  
First, if there be a God, then there is a Kingdom of God. But the former is true, Therefore also the latter.  
I. From the confession of all nations it appears that there is a God; because all worship something.  
II. This is clear also from the terror of conscience which wicked men have, as we might show by the examples of Herod, and Nero, but that something hath been said before, Chap. 2. ver. 3. both of Herod, and this horror of conscience.  
III. That there is a God is evident from the nature of Satan: we grant that there is a devil (which is spiritual, invisible, and eternal a part post) and shall we deny 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 eternal: now what a shame is this to give eternity unto the earth, and to deny it unto God.  
Secondly, If there be a resurrection of all either unto death or life, happiness or misery; then there is a Kingdom of God, and place of happiness. 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 Kingdom of God.  
Quest. 4 Where is this Kingdom of God?  
Answ. In heaven, as appears 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 meet the Lord in the air 
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 Kingdom of God is in heaven.  
Sect. 3 §. 3. Thy will be 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 be perfected.  
Secondly, the measure; to wit, as sincerely in earth, as in heaven.    
Object. Bellarmine produceth this place to prove the possibility of fulfilling the law of God: arguing thus, We pray according to Christ's prescription; Thy will be done as in heaven so also in earth; wherein we desire grace and ability to fulfil the law of God; and we either attain unto this perfection in this life, or we pray this prayer daily in vain.  
Answ. 1 First, in this prayer we are taught daily, so long as we live to pray for pardon of our daily sins: 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 confess that this petition is necessary for all the Saints, so long as they live. But to those who obey God on earth, as he is obeyed in heaven, there is no need 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 several ways interpreted by the Fathers, all which oppose Bellarmine's 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 be also in men. In this sense it is manifest, that the regenerate do not obtain what they daily beg for, until they obtain to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels.  
II. Thy will be done in earth, as it is in heaven: that is, let thy will be obeyed as in the righteous so also in the wicked; here first, Bellarmine would blush to say, that all wicked men should fulfil the law of God, although we thus pray, or shall equal the righteous in obedience. Secondly, in this sense the fulfilling of the law is not included; because all those do not for the present fulfil the law, who are called righteous, but humbly confess and acknowledge their sins, striving hard to the mark.  
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 wholly overthrow the Cardinal's argument; for this perfect subjection of the flesh unto the Spirit, although we pray for it in this life, yet we do not obtain it until the end of our life.  
Thirdly, that which the Jesuit saith (that Answ. 3 we pray in vain, that the will of God may be obeyed in earth as in heaven, except we attain unto this perfection in this terrene; and corruptible body,) is most false and vain. For he prays not in vain, who in the time appointed obtains what he prays for. Now by this prayer unto God we 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 obtain perfect righteousness. Bishop Davenant de justitia actuali, Cap. 52. pag. 562, 563.  
Why do we pray Thy will be done? will not Quest. 2 the Lord accomplish all his own 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 do not here pray, that God would do what he himself desires (for he will do all his pleasure) but that we may be able to do whatsoever he requires of us.  
§. 4. Thy will be done.]  
The ordinary 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, we term it diversely. Thus the School 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 

He hath decreed to do  
He would have done by us   And is called Voluntas 

Decreti  
Mandati.    
We must now know that the will of God in this place may be taken for either or both of these; for although the principal parts of this petition be meant, de voluntate mandati, of that which God would have done by us; yet Christ elsewhere expressly expounds it, de voluntate decreti, of that which God hath decreed to do: Father if it be possible, let this cup pass from me, nevertheless, not as I will, but as thou wilt, that is, as thou hast decreed 
f Mat. 26.39. . Having to handle the former (God assisting me) in another place, I here treat only of this latter; De voluntate decrati.  
Thy will be done, that is, O Lord fulfil whatsoever thou hast decreed.  
Quest. 2 Is not this petition, idle, and vain? will not God fulfil whatsoever he hath decreed, whether we will or not? none can resist his will, Rom. 9.19. Neither must we inquire or search into God's decrees 
g Act. 1.7. .  
Answ. 1 First, certainly the decrees of God are like the Laws of the Medes and Persians, which cannot be disannulled or made void, but shall surely in the appointed time be accomplished.  
Answ. 2 Secondly, yet there are here two things required of us, namely,  
I. A subscription and assent unto the will of God.  
II. A desire conjoined with prayer, that we may freely submit ourselves unto the will and decrees of God without murmuring.  
Unto this willing subjection to the immutable will of God many things are required of us, viz. 1. An acknowledgement of the providence of God. 2. An acknowledgement of the goodness of God. 3. An acknowledgement of the wisdom of God. 4. A resting in the will of God. 5. A careful circumspection, lest we should tempt the providence of God.  
First, in the petition thus understood, de voluntate decreti, there is required of us, Agnitio providentiae Dei, an acknowledgement that the will of God governs the world: He doth whatsoever he will 
h Ps. 115.3 , both in heaven and earth 
i Psa. 1 35.6. .  
How doth it appear that all things are ordered and disposed off according to the will of Quest. 3 God?  
Answ. 1 First, this is God's prerogative to govern all things: The Angels do his Commandments and hearken unto the voice of his word; the Hosts of Heaven are his Ministers, and do his pleasure, Psal, 103.20, 21, 22.  
Secondly, he now rules and governs all Answ. 2 things according to his decree from everlasting, and his eternal purpose.  
Answ. 3 Thirdly, this decree and purpose did arise from his will; for except God and his will be the first mover, we must grant another God, and another Mover; which is blasphemously derogatory to so sacred a Majesty.  
Who are faulty in this particular? that is, Quest. 4 who deny either in opinion or practice that the will of God governs the world?  
Answ. 1 First, the Stoics, who ascribed all things to Fate: Certainly, there is a connexion of causes, but not depending upon Fate, but upon the will of God.  
Secondly, the Heathens who ascribe things Answ. 2 to Fortune. Rotam volubilem. Certainly, this is the foundation of Atheism.  
Thirdly, those who bridle, and restrain the will Answ. 3 of God; saying, that he did not thoroughly, narrowly, and on every side view every thing from the beginning: This is to measure God by our gross conceits, and to derogate from his Omniscience.  
Fourthly, those who say they will do this or Answ. 4 that; when they should rather say, if God please, james 4.15.  
Secondly, there is required of us in this petition, Agnitto bonitatis Dei, an acknowledgement of the goodness of God; or an humble confession, that the will of God in all things is just, his will being the rule of goodness. Read Dan. 9 7. Rom. 3.4. from Psal. 51.4.  
Who deny this, either in opinion or practice? Quest. 5  
First, those who murmur against Gods dealing Answ. 1 with them; but of this by and by.  
Secondly, those who give themselves to humane, Answ. 2 atheistical, and blasphemous disputations and quaeres, viz.  
I. Why hath God given man a Law, which is impossible perfectly to obey?  
II. Why will not God save all those whom he hath created?  
III. Why did not God preserve Adam in his holy estate, but permitted him to fall?  
IU. Why were not all redeemed in and by Christ effectually, seeing his death was a sufficient price for all?  
V Why did not God by his Prophets preach unto Tyre and Sidon, seeing they would have repent, if the word had been sent unto them? And many more of this nature: to which we might answer many things; as for example.  
First, that the Law is not impossible in itself (for it is fulfilled in heaven) but unto our corrupt nature, Rom. 8.3.  
Secondly, God is debtor to no man, God owes neither mercy nor salvation unto any; for it is of his great mercy that we are not all consumed 
k Lam. 3.21. .  
Thirdly, it makes for God's glory, that those who are obdurate and hardened in their sins, should be damned.  
Fourthly, we might answer (with Augustine) Fecit gehe●●nam curiosis, that God hath a hell in store for such curious inquisitours, as dare demand of him a reason of his actions.  
Fifthly, but that answer which becomes us best unto all these, is this, Even so Father, for so it seemed good in thy sight. Injuria fit Deo, 
l Mat. 11.26.  cum causam (voluntate Dei) superiorem postulamus (Aug.) It is a great indignity and injury unto God, to seek a further, or higher cause of his actions then his own will. Paul durst not do it, but in the disputations of this nature cryeth out, Oh man, who art thou that repliest against God 
n Rom 9.20. . And again, How unsearchable are his judgements, and his ways past finding out 
n Rom. 11.33, : Teaching us to acknowledge, Saepe occulta, semper justa; that is, the judgements of God are always just in themselves, although we are not able often to see the equity of them, nor to understand them.  
Thirdly, there is required of us in this petition, agnitio sapientiae, an acknowledgement of the wisdom of God; or an humble confession, that it is much better for us to yield ourselves to be guided and directed by God, then to draw him to our desires: We must so highly prise the wisdom of God, that we should rather desire to obtain from him what he in his heavenly wisdom knows to be good for us, than what we ourselves should wish, if we might have whatsoever we would. But I reserve this unto chapter 26. verse 39 Not as I will Father, but as thou wilt.  
Fourthly, we are taught in this petition to acquiesce in the will of God, or whatsoever the will and providence of God shall bring to pass, we must endure and undergo, patiently, willingly, and contentedly; humbling ourselves under the mighty hand of God 
o 1 Pet. 5.6 .  
Quest. 6 Why must we thus patiently brook, whatsoever the will and providence of God shall bring to pass?  
Answ. 1 First, because this is the best way not to be harmed by any casualty or cross: It is much better for a man to swim with the stream, then by striving against the stream to be drowned: A man had better patiently to yield and submit himself unto God in affliction, then by repining and murmuring to add affliction unto affliction; for none gains by contending with his Maker.  
Answ. 2 Secondly, Vana est sine viribus ira, Anger without power to revenge is idle; we cannot prevail against God, but do we what we can, he will do all his pleasure, and therefore patience is the best.  
Thirdly, whatsoever the Lord doth is just Answ. 3 (as was said before) and therefore patience and submission becomes us in all sorts of crosses whatsoever.  
Answ. 4 Fourthly the Lord hath Despotical and Lordly power over us, we are but the clay, the work of his hands, the sheep of his pasture; and therefore we should be willingly contented with all his deal.  
Fifthly, whatsoever the Lord doth unto us is done (Paterno amore, non tyrannico more) with a fatherly affection, not in a tyrannical passion; as thus evidently appears.  
I. He seeks our good, he desires not our destruction, but rather that we might live.  
II. He takes notice of all our wants, distresses, and dangers: the hairs of our head are numbered before him 
p Mat. 10.30. . And all our tears are put into his bottle 
q Psal. 56.8. .  
III. When he doth tempt and afflict us, it is for our good: We are chastened of the Lord, that we should not be condemned with the world 
r 1 Cor. 11.32. .  
iv He never afflicts us above our strength, but with the temptation makes a way to escape 
s 1 Cor. 10 13. : And therefore who would not commend himself into his hands, cast himself into his lap, and commit himself unto his protection, providence, tuition, and care?  
Quest. 7 Who are blame-worthy here?  
First, those who murmur against God, in the time of adversity, misery, and affliction: And therefore that we may not be faulty herein, Answ. 1 we should remember these things, to wit,  
I. If we give reverence to the Fathers of our flesh when they correct us, shall we not much rather be in subjection unto the Father of Spirits, when he afflicts us 
t Heb. 12.9. ?  
II. If all be made partakers of chastisement, then why should we murmur 
u Heb. 12.8. ?  
III. If correction be a sign of God's love unto us, than we should not repine at it 
v Heb. 12.6. .  
iv If affliction be a confirmation of our adoption, than it is cheerfully to be undergone 
w Heb. 12 7. .  
V If we receive good things from God's hands which we have not deserved, shall we not receive evil things which we have deserved 
x Job 2.10. ? And therefore let us learn to be contented in the worst condition in regard of temporal things, as Paul was 
y Phil. 4.12. ; let us patiently submit ourselves unto God, as David did 
z 2 Sam. 15.26. ; and learn to give thanks unto God, or to acknowledge his justice in all his judgements, as job did, job 1.21.  
Secondly, those who relapse, and fall either Answ. 2 unto idolatry, or temporising through fear of affliction. Daniel and the three Children durst cast themselves upon God, the one suffering himself to be cast into the Lion's den, rather than he would omit the worship of the true God; the other into the fire, rather than commit idolatry, by worshipping a false God, Dan. 3. and 6. Thus confident and constant were also the Apostles of Christ, who herein are worth our imitation 
a Act. 4.19. & 5.29 .  
Thirdly, those who in the time of affliction give themselves to the use of wicked means: as Answ. 3 for example:  
1. In injuries men often fly presently unto evil speeches, and revenge, altogether unmindful that it was not done without God's permission and providence.  
2. In sickness, some repair presently unto witches, charms, and the like.  
3. In poverty, some run unto theft, fraud, deceit, cozenage, supplanting others, and the like.  
Fourthly, they who immoderately bewail Answ. 4 any loss or crosses; the revelation of the will of God should cause to cease all such mourning, 1 Sam. 3.18. and 2 Sam. 12.20.  
Fifthly, those who are given to covetous wishes, desires, prayers, and immoderate cares, whereof afterwards.  
Fifthly, in this petition, Thy will be done, understood Answ. 5 de voluntate decreti, we are taught to take heed, that we do not tempt the providence of God; that is, we must not so adhere unto the will of God, that we neglect the ordinary means which God hath appointed to be used: for the means are the ordination of God, and a part of his will, and therefore by no means to be neglected.  
What means are they which we must not neglect?  
Answ. The means are either 

Externall, which are either 

Remedies against evils and that either 

To come, as caution, circumspection, and care not to intrude ourselves into danger.  
Present, and that either 

In act, as Medicines and Physic against sickness.  
In power, as Marriage against concupiscence.      
Means for the obtaining of good things, as labour, industry, wisdom, etc.    
Internal, are to be used according to the external which if they be 

Absent, than we must adhere to the internal, and trust only in them, and that in their order, namely, 

First, we must use prayer; thus doth Hezekiah, both against his sickness, and his enemy, Esa. 37.1, 2, 14. and 38.2.  
Secondly, faith; we must say, 1. God sees my distress; 2. God hath brought me into this strait. And 3. he will take care of me to deliver me, and help me, if it may stand with his glory and my good.  
Thirdly, patience; although the Lord should not deliver us; thus the three children say, if the Lord will not preserve them, than they will patiently suffer for his sake, Dan. 3.17.    
Present, they are either 

Evil, and diabolical, which are not at all to be used, as was said before.  
Good, and then 

First, the external means are to be used with all fidelity.  
Secondly, but we must not trust in them, but corroborate them by the addition of the internal means.          
Sect. 5 §. 5. In earth as it is heaven.]  
Quest. 1 What is the meaning of these words?  
Answ. 1 First, something hath been said hereof before §. 3 Answer 2. to the objection.  
Answ. 2 Secondly, some expound this of Christ and his Church: Thy will be done in earth (that is, in the Church, the Spouse) as it is in heaven, that is, by Christ the head of the Church.  
Answ. 3 Thirdly, some understand this of the Church Militant and Triumphant: Thy will be done in earth, that is, in the Church militant, as it is in heaven, that is, the Church Triumphant: And thus it is usually interpreted.  
Quest. 2 What is observable in these words?  
Answ. Two things, viz. First, that in Heaven God is perfectly worshipped. Secondly, that on earth God is not perfectly worshipped.  
Obser. 1 First, we learn hence, that in Heaven God is perfectly worshipped and obeyed without any defect, or failing at all.  
Quest. 3 How doth this appear?  
Ans. 1 First, in Heaven we shall be like unto the Angels, Mat. 22.30. But they serve the Lord perfectly, Psal. 103.20, 21.  
Ans. 2 Secondly, in Heaven we shall be like Christ, 1 john 3.2. therefore without sin.  
Ans. 3 Thirdly, in Heaven we shall rest from our labour, Revel. 14.13. therefore from sin.  
Ans. 4 Fourthly, in Heaven death shall be destroyed, and consequently sin; for sin is the sting of death, 1 Cor. 15.55. etc.  
Ans. 5 Fifthly, in Heaven we shall put off all corruption, 1 Cor. 15.42. and in all things we shall be perfect, complete in knowledge, 1 Cor. 13.10. yea perfect men, Ephes. 4.13.  
Sixthly, all mutable and changeable things Ans. 6 shall cease in Heaven; and therefore sin. All things there then shall be eternal as God is: And there shall be time no longer.  
What means must we use to be made partakers Quest. 4 of this Kingdom, where we shall perfectly obey our God?  
First, meditate upon a threefold life, namely, Answ. 1 1. Of Adam in Paradise. 2. Of ourselves in the flesh. 3. Of the life which is lead in heaven.  
First, meditate upon the life of Adam in paradise, that so we may remember from whence we are fallen, and repent, Revel. 2.5. Yea, consider our loss, and seriously bewail it. Remember what thou wert there, namely,  
I. Innocent, pure, without sin, created after the Image of God, Genesis 1.29. Ephesians 4.24.  
II. Secure and safe, in peace and tranquillity; for there was neither danger, nor death, nor enemies.  
III. Familiar with God; In Paradise Man durst talk with his Maker without fear.  
iv In the Garden man's wisdom was excellent, he could name the woman, and all the creatures with names suiting unto their natures: But by sin man hath lost all these: Oh who would not desire to recover this condition? And therefore remember if thou wert in heaven thou shouldest have all these, and much more, and shouldst never lose them.  
Secondly, meditate upon our life which we lead in the flesh, what manner of life it is,  
To wit, that here is 

First, calamities, and sudden chances.  
Secondly, poverty and want; the best standing in need of many things.  
Thirdly, troubles, crosses, griefs, frettings, and never quiet.  
Fourthly, and the sins which thou hast committed, thou committest daily; this would make any tender conscience cry out, Woe is me, that I am constrained to dwell in Mesech, Psalm. 120.5.  
Fifthly, infirmities and weaknesses whereby we are not able to do what we should. 

First, Temptation ariseth, and assault us unto evil.  
Secondly, many sinister ends we have in the performance of good duties.  
Thirdly, a sluggish weariness and unwillingness, seizeth upon us in good works.  
Fourthly, if any good duty be performed willingly, and cheerfully, we are ready presently to brag and boast of it.  
Fifthly, we are very uncertain and inconstant in the way and work of the Lord: And therefore what cause of mourning doth this life afford unto us?    
Sixthly, blindness of mind, so that we can neither 

Meditate of eternal joys: Nor  
Understand spiritual things, 1 Cor. 2.14.    
Seventhly, all things are frail, nothing is stable: And therefore who is there who would not be weary of this life, when he seriously remembers these things?    
Thirdly, meditate upon that life, which the Saints lead in Heaven, that so we may hunger the more earnestly after it.  
Remember there: 

First, that an end shall be put to all evils for ever: all things there being sweet, and happy.  
Secondly, mutability shall be taken away: all things there being eternal and stable.  
Thirdly, the chains of sin shall be broken, and the mind shall be free from all evil: there shall be chastity without any uncleanness, sanctity without any pollution, gravity without any foolishness, temperance without any gluttony; there the mind shall be always sober, holy, pious, wholly and always addicted to the love of God.  
Fourthly, We shall see God face to face, Mat. 5.8. Revel. 22.4.    
Answ. 2 Secondly, let us consider our folly, who yet wallow in the puddle of sin; and acknowledge our danger who are deceived by Satan, as by Dalilah was Samson.  
Answ. 3 Thirdly, let us remember the danger of procrastination, and delay: For  
I. Satan is crafty.  
II. Sin daily increaseth within us, both in regard of quantity and quality.  
III. We daily are estranged more from God, and stray farther from him.  
iv Death comes daily creeping upon us: oh consider how many fall into the snares of death, at unawares, when they think of no such thing at all.  
Answ. 4 Fourthly, let us recall our spirits from the love of all earthly things, with Mary choosing the better part, and placing our affections upon those things which are above, using the world as though we used it not, 1 Cor. 7.30.  
And thus much for the first thing observable in this petition, that in Heaven God is perfectly worshipped and served.  
Secondly, from these words, Thy will be done on earth, as in Heaven; we learn, that God is not perfectly worshipped in earth, for otherwise Obser. 2 what need we pray? Or, that the will of God is ordinarily violated upon the earth, 1 john 5.19.  
Quest. 5 How doth this appear?  
Answ. 1 First, there are many in the world who know not the will of God; the Gentiles are ignorant of the truth and Word of God; yea how many Sects are there in the world, both in China, Aethiopia, Turkey, Persia, and India? yea how many Papists, Heretics, Familists, Libertines, and Separatists, who understand not aright the will of God: And therefore no wonder if they do not obey it.  
Secondly, in the Church there are many wicked, many disobedient unto the will of God. Answ. 2  
Thirdly, the godly in the Church are infirm Answ. 3 and weak, the best of all sinning often, 1 john 1.8, 9  
How many sorts of people are there in the Quest. 4 Church, who do not fulfil the will of God?  
Many, but principally these five, namely; Answ.  
First, profane persons, to whom nothing but sin and iniquity is pleasing.  
Secondly, moral and civil honest men, who are without all taste or relish of Religion.  
Thirdly, Hypocrites, who have a form of godliness, but deny the power thereof in their hearts 
b Tim. 3.5 .  
Fourthly, those who are half converted; as Agrippa was half persuaded to become a Christian, and Herod contented to do half the work of a Christian man, Mark 6.20.  
Fifthly, those who stick at the threshold, and cleave in the bark of Religion; tything mints, and straining gnats, but neglecting the greater things of the Law.  
What is required of the righteous within the Church towards these?  
Quest. 7 We must endeavour to help them to fulfil the will of God, Answ. by these means, to wit, First, by counselling, advising, exhorting, and persuading them unto obedience. Secondly, by shining before them in a holy life and conversation; that what our exhortations cannot, our examples may do. Thirdly, by our prayers unto God for them; that he would enable them to perform his will. Fourthly, by our offices, and functions: Thus Ministers must reprove and Magistrates punish, that so those who will not be drawn with the coards of love, may be plucked as brands out of the fire 
c jud. 23. verse. .  
Quest. 8 What is required of those who are within the Church, towards those who are without?  
Answ. They must endeavour to help them to fulfil the will of God by these means, namely, First, by their good, and holy example, wherein these two things are required: I. We must appease, and compose all jars, dissensions, schisms, and breaches for small matters. Certainly many are debarred from embracing the religion of Christ, because they know not whom to follow; some being Lutherans, some Calvinists, some Anabaptists, some Separatists, etc. II. We must be of unblamable lives: a Turk being in London refused to embrace our religion, because Christians blasphemed, and swore by the name of Christ. Secondly, Christians must help Pagans by their prayers unto God for them, that the Lord would be pleased to send his word amongst them, to reveal his will unto them, and to enable them to walk in his ways.   
Verse. 11 VERS. 11. Give us this day our daily bread. 
Sect. 1 §. 1. Bread.] This is the object of the petition.  
Quest. 1 What is meant here by Bread?  
Answ. 1 First, it signifies sometimes all manner of food, Read these places for the proof hereof, Gen. 43. vers. 16.25, 32, 33. and 2 King. 6.22.23. and Deut. 8.3. and Mat. 4.4 and Luke 14.1. and 1 Sam. 28.22, 24.  
Answ. 2 Secondly, it sometimes signifies all manner of provision which is sold in the Market, 1 Sam. 2.36.  
Answ. 3 Thirdly, Bread signifies sometimes all temporal things, or all things necessary for this life; and thus it is taken in the text.  
Quest. 2 Why doth our Saviour rather name bread then any other food?  
Answ. 1 First, because bread is most generally necessary: All nations (almost) use bread, and that (in a manner) with all meat; and therefore it is with all the most common food.  
Answ. 2 Secondly, because it is most usual and vulgar, a food which the poor are made partakers of as well as the rich, and therefore both poor and rich prey for it.  
Answ. 3 Thirdly, because this hath reference unto that evangelical promise which is made, Mat. 7.9. If the son doth ask bread, the father will not give a stone: And therefore our Saviour teachus to pray for bread, as if he would say, we must pray that those things which God gives us, may be given for our good with a blessing.  
How doth it appear that it is lawful to pray Quest. 3 for temporal things?  
First, because Christ hath made a general Answ. 1 promise, that whatsoever we ask his Father in his name, be will give it unto us: And therefore temporal things are included, John 14. and 1 John 5.14.  
Secondly, because temporal things must be Answ. 2 had, therefore they must be prayed for, nothing being ours.  
Thirdly, because it is an acknowledgement Answ. 3 that they come from God, and his mercy; as follows afterwards.  
Fourthly, because it shows our trust and confidence Answ. 4 in God, thus to run unto him in the time of need.  
Many things are here objected, Object. but I join them together. 1. Temporal things are not to be sought after, Mat. 6.33.2, They are not to be cared for, verse 25.3. It belongs unto the Gentiles to seek for these things, not unto Christians, verse 32.4. It is a vain thing to labour for them; for we cannot of ourselves procure the least temporal blessings, Luke 12.26.5. It is injurious unto the providence of God; your Father knows what you have need of, ver. 30.  
First, that it is lawful to pray for temporal Answ. 1 blessings is proved in the former question.  
Secondly, it is not prohibited us to beg them Answ. 2 in any of the places objected.  
Thirdly, the instances objected do partly condemn Answ. 3 all anxious care partly forbidden us to set our hearts upon any worldly thing, and partly direct us how to pray for temporal blessings namely, neither first, nor only. Now of all these by and by.  
How must we pray for temporal things? Quest. 4  
According to these short Rules. Answ.  
First, beg them not only; it is a shame for a Rule 1 Christian to pray for nothing but earthly things.  
Secondly, beg them not first, Mat. 6.33. that Rule 2 is, let not temporal things be first in place, to pray for them before spiritual; or first in the affection of the heart, to pray more fervently for them, then for spiritual.  
Thirdly, desire not temporal things, with Rule 3 too fervent an affection: that is, 1. Love them not, give them no place in the heart. 2. Do not beg them with many words, or in divers petitions, but so contend rather for spiritual graces.  
Fourthly, pray not for them, but for pious Rule 4 uses, that is, I. Negatively, desire them not unto wantonness, or luxury, or revenge, or pride? II. Affirmatively, desire them, that we may be thereby enabled to do good to our families, friends, neighbours to the poor, Church, and Commonwealth, wherein we live.  
Fifthly, pray for worldly things, until the Rule 5 Lord of glory be thy heavenly Father: for he hath promised nothing but to his children; as follows afterwards.  
Quest. 5 What temporal things must we, or may we pray for, when we are the children of God?  
Answ. 1 First, for protection, or for our natural life; together with the health of the body, the soundness of the members, the comfort of the mind, and freedom from sickness, Esa. 38.2.  
Answ. 2 Secondly, for food, and raiment, 1 Tim. 6.8. as jacob did with a vow, Gen. 28.20.  
Answ. 3 Thirdly, for sufficiency for our charge, places, and persons; always remembering to be contented with what we have, and to submit our wills to the will of God.  
Answ. 4 Fourthly, for a blessing upon that estate which we have.  
Answ. 5 Fifthly, for a blessing in our callings, and in all our affairs public and private.  
Answ. 6 Sixthly, for preservation from casualties, dangers, and enemies, Psal. 141.8.  
Answ. 7 Seventhly, for those comforts which are necessary to our temporal life.  
Answ. 8 Eightly, credit and reputation being a temporal good thing, it is lawful for us to pray, for the preservation of our fame, and good name among men.  
Quest. 6 Why must we give thanks for our meat, or consecrate the creatures before we eat them? is it not enough to pray for them and a blessing upon them in our solemn prayers?  
Answ. Chemnit (Part. 4. Pag. 107. exam. Council.) gives divers reasons hereof, namely, First, that we may learn, not to eat like the horse and mule who have no understanding, but that our eating may be conjoined with pious and religious words, and thoughts. Secondly, that hereby we may acknowledge, that we have those creatures from God, who takes care to provide for our bodies, as well as our souls. Thirdly, that we may know that we are altogether unworthy of those creatures (having lost our right of the use of them by Adam) except only as they are restored by Christ again unto us to be used. Fourthly, that hereby we may believe, that the use of the creatures is sanctified unto us by prayer. Fifthly, that thus we may desire God to make them profitable for the health of our bodies. Sixthly that we might pray unto God, to preserve us from intemperance, and excess, we being so prone unto gluttony in eating, and to healths, quaffings, and drunkenness, in drinking. Seventhly, because after we are full, we are forgetful, after we have received the good blessing of God, we are very prone to unmindfulness of them, Deut. 8.12, 14. Eightly, I add another reason why we must consecrate and sanctify the creatures before we eat of them, and that is taken from authority, namely, I. Of Saint Paul, who commandeth us to use it, 1 Tim. 4.4, 5. II. Of Christ and the faithful who frequently used it. III. Of the ancient Church, Chrysostome 
d Hom. de fide Annae  concludes, Oportet, tum in initio, tum fine; It behoves us to give thanks both before meat, and after. If the studious Reader desire to see the custom of the Greek Church in this duty of giving of thanks, I refer him to Clemens. lib. 7. Constitutionum: If he desire to know the manner of the Latin Church let him repair to Chemnitius, exam. council. Trid. part. 4. pag. 108.  
§. 2. Our daily bread.] Sect. 2  
What is the meaning of this word Daily? Quest. 1  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By Interpreters is diversely rendered, Ans. 4 namely, First, some supersubstantialem, or supersubstantial bread. Origen and Hierome, and they expound it either I. Of Christ: Or II. Of the word of God: Or III. of the Sacrament; giving this reason for this exposition. Quia absurdum de terrenis cogitare: It is absurd to think of earthly things in our prayers.  
Secondly, some interpret it, Crastinum quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Erasm. s.) Give us this day bread for to morrow, as natural parents do provide for their children against the next day.  
Thirdly, but most truly, it is rendered, Vulgarem, quotidianum, quotidiè usitandum, our ordinary, usual, and daily bread; thus Hier. s. Luc. 11, and Chrysost. and Senens. 6. and August. epest. ad Probam. and all our Modern Interpreters: Syriacus, panis necessitatis nostra, out necessary bread. And Augustine gives three worthy and weighty reasons against the other interpretations, namely, First, because the Eastern Churches did not communicate or assemble unto the solemn places of divine worship, every day; and therefore they did not understand this word, either of Christ, the word of God, or the Sacrament.  
Secondly, because if it were meant of the Sacrament, than it were not lawful for them to use this prayer, on that day they communicate, when one they have comunicated, which yet was usual with them, to say the Lords prayer after the Sacrament.  
Thirdly, because it is not lawful for us to pray contrary to this form, as was said before vers. 9 question 7. And therefore either temporal things are understood and meant in this petition, or it is not lawful for us to pray for them at all, which is proved false, by Christ's own practice (Father if it be possible take this cup from me) and before in this verse. The meaning then of this verse is, give us our vulgar, and daily bread, which may serve for our ordinary use: Teaching us, that in temporal things no great matters are to be prayed for.  
Why may we not desire rare, great, eminent, Quest. 2 and extraordinary temporal blessings? why may we not pray for high honours and abundance of riches at God's hands?  
First, because temporal things are not to be Answ. 1 desired for themselves, but out of mere necessity, and therefore we must crave herein only necessary things.  
Secondly, because it is a sign of a covetous Answ. 2 mind, and of a mind not contented with the Lords allowance, nor his lot; to seek for great things at God's hand.  
Thirdly, because it is hurtful for us, and that Answ. 3 in a threefold regard, to wit, I. In the Commonwealth, greatness, and riches is the occasion of hatred, envy, war, and death; because such a one shall not escape, if he transgress the law, because he is rich, Eccles. 5.12. II. In the body, it hinders the peace, quietness, and tranquillity thereof; for the cares, and affairs of a rich man will not let him sleep, Eccles. 5.11. and Psal. 127.2. III. In the soul, riches pierce that thorough with many sorrows, 1 Tim. 6.9, 10. And therefore we should learn to bridle our desires, praying only unto the Lord for necessary things, and no further.  
What temporal goods may we pray for? Quest. 3  
Answ. Temporal goods are either 

First, Necessaria, necessary both for 

Being: thus food and raiment are necessary.  
Wellbeing both in 

Body: thus the health of the mind, body and members are necessary.  
Estate, & goods, for the executing of our calling.     These are to be prayed for.  
Secondly, Competentia, competent either unto 

The comfort of our life. Or,  
A full and ample estate, Or,  
Honour, and a high estate.   These are not to be desired from God, but may be received, if given by him.  
Thirdly, Superflua, superfluous things, whereof there is no laudable use. These are neither to be desired, detained, nor reserved; such as these were of old banished per Ostracismum. Rhoding. & Alex. ab Alexand. And therefore having necessary things, we should be therewith contented 
e Perk. upon Mat. 6.25. .    
Quest. 4 Why should we desire only necessary things at God's hands?  
Answ. 1 First, because whatsoever is more than these doth us no good at all; that is a man's portion, which he doth enjoy; and therefore if a man have sufficient for use, he hath enough; and though he had more, yet he could eat no more, nor endure to wear any more apparel.  
Answ. 2 Secondly, honour is but an idle air, and windy vessel: as follows in another place.  
Answ. 3 Thirdly, as riches increase, so molestations arise; and they increase who spend them, Eccles. 5.10.  
Answ. 4 Fourthly, if a man give way to his own desires he shall never be satisfied, Eccles. 5.9. but his heart will be like the horseleech that cries give, give, and hath never enough, Prov. 30 15.  
Answ. 5 Fifthly, by seeking after superfluous things we lay a stumbling block before our own soul: Riches being the thorns which choke the seed of the word, Mat. 13.  
Answ. 6 Sixthly, we are uncertain, how long we shall live, and therefore if we be not contented with necessary things, but greedily seek for more, we may in our abundance hear Dives call: Stulte hâc nocte, thou fool, this night shall they take away thy soul; and than whose shall those things be, for which thou hast wearied and ruined thyself. Content is like a wall upon the top of a hill, from which if a man descend he shall never be satisfied.  
Sect. 3 §. 3. Our daily bread.]  
Quest. 1 Why do we pray for our bread?  
Answ. 1 First, negatively, not because we challenge it at God's hands as our right.  
Quest. 2 Secondly, affirmatively, for these causes following. I. Because we do not desire great things, but only such as may be fit for ourselves. II. Because they are to be obtained by our labour; and therefore by prayer we desire a blessing from God upon our endeavours and affairs. III. Because they are so necessary for us, that ordinarily our life could not subsist without them. iv Because by the divine, and eternal providence of God, our lot and portion in temporal things is appointed; Prosperity and promotion, come neither from the East, not from the West, but from the Lord, who hath from all eternity decreed, what to give in outward things to every person; And therefore we desire that the Lord would give that portion unto us, which in his blessed will, and merciful decree he hath ordained for us: And it is called Our bread, because it is ordained for us by God.  
If God have decreed, what he will give to every Quest. 2 one of us in temporal things; then what need we pray at all for our daily bread? will not God fulfil his decrees without our prayers?  
First, prayer is the ordinance of God, and Answ. 1 therefore it is not to be neglected at all: yea, it is the ordinary means for the obtaining of our desires.  
Secondly, we must pray, because this shows Answ. 2 our hope, and trust, and confidence in God.  
Thirdly, we know not whether God have Answ. 3 decreed to give us such and such things or not; and therefore if we stand in need of them, we must pray for them.  
How or with what mind can we pray in these Quest. 3 uncertainties?  
We must pray according to these meditations, animadversions, and resolutions, namely, Answ. First, we know not what God will give us in particular though we pray unto him. Secondly, but in general we know, that the decree is gone out; & that God hath determined what he will give us. Thirdly, we acknowledge, that all our endeavours can alter and change nothing in God's decrees 
f Luk. 1●. 26. . Fourthly, therefore if it please God to leave us in our temporal troubles, and not to preserve, and deliver us, we are contented, and intent patiently to endure whatsoever our good God hath decreed concerning us.  
Fifthly, yet notwithstanding this resolution we pray unto him, and must continue praying until his blessed Will be revealed in and upon us. And that for these two reasons. I. lest we should be wanting unto ourselves by our remissness. II. Lest we should be culpable before God for our neglect: or, that we doing our endeavour we might be free from blame before our heavenly Father.  
Quest. 4 How or by what means may we be assured, that our Prayers should be heard in temporal things?  
Answ. 1 First, if we ourselves use the means diligently which God requires, namely, Gate (or endeavour) and Prayer; then we may expect a merciful success from God.  
Answ. 2 Secondly, if we ourselves belong unto God, than the promises of God belong, and are unto us, yea and Amen in jesus Christ.  
Answ. 3 Thirdly, if we lay no stumbling blocks in the Lord's way: thus David constrained God to take the rod of correction in his hands. 2. Sam. 12. Thus Christ complains, that he would have been gracious unto jerusalem, but they would not Matthew 23.37. So the Lord would have bestowed yea showered his blessings upon his people, but their sins hindered and withheld good things from them, jerem. 5.25. Malach. 3.10. And therefore if we desire that the Lord may hear and answer graciously our requests, we must leave all sin, and labour in sincerity of heart to serve the Lord.  
Answ. 4 Fourthly, if the thing we beg, be for our good, comfort, and profit; then we may expect a merciful grant of it, otherwise not; for our all-wise-God will not give us a stone instead of bread.   
Verse. 12 VERSE. 12. And forgive us our debts, as we forgive our debtors. 
Sect. 1 §. 1. And forgive us.]  
Quest. 1 What method doth our Saviour use or observe in this Prayer?  
First, some say Christ handles those things 

Answ. 1 First, which belong unto himself.  
Secondly, which concern ourselves.  
In which he lays down. 

1. Natural things.  
2. Spiritual things.      
Answ. 2 Secondly, some say Christ. handles. 

First, Divine things, in the three former petitions.  
Secondly, Humane things, in the fourth petition.  
Thirdly, Diabolical things, in the two last petitions.    
Answ. 3 Thirdly, some say that we pray 

For, good things first, in four affirmative petitions, Against evil things in the second place, in two negative petitions.   And unto these I assent.  
What is observable in this petition?  
Answ. Two things 

Quest. 2 First, the petition wherein are 

1 The debt. Our debts.  
2 The remission of the debt. Forgive us our debts    
Secondly the condition, as we forgive our debtors.    
What is this debt?  
Sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 11.4. And hence ever and anon in the Scripture we read of the Remission Quest. 3 of sin, as also in the Apostles Creed. Answ. Object.  
A debt is that which a man owes unto another; and therefore if our sins be debts, it will follow that we ought to sin; for a man ought to pay his debts.  
There is a threefold debt. 

First, Direct, and this debt is obedience 
A  which we own indeed unto God; For we are debtors unto God, to live according to the Spirit. Ro. 8.12.  
Secondly, Per consequens, by consequent; thus the Mulct of sin, namely, punishments temporal, spiritual, and eternal, is called a Debt.  
Thirdly, Metonymicum; and thus the cause of the debt (to wit sin) is called a debt in this place; because sin is the cause of that punishment which is due unto us: But the most proper debt is obedience.    
Do we desire to be freed from obedience? Quest. 4 If that be our proper debt which we own unto our God, and we desire that our debt may be remitted; it seems that we implore the Lord to ease our shoulders from the yoke of the Moral Law  
We do not in this petition desire a relaxation from our obedience; Answ. but that our omissions may not be strictly required or punished. He who hath committed theft, doth not desire that it may be lawful for him to steal hereafter, but that his bypast theft may be pardoned. Or as a Debtor when his day is past, entreats favour and forbearance for the time bypast, and promiseth to pay all shortly: And thus we properly desire in these words, that the Lord would forgive us the punishment which is due unto us for our sins; as the King pardons murder, and homicide.  
Why doth our Saviour call this a debt? Quest. 5  
First, that we might know, sin to be the Answ. 1 cause of punishment.  
Secondly, that we might know, that all is Answ. 2 abolished together, namely, both the cause and the effect, the sin, and the punishment; the one being blotted out, he will remember the other no more.  
How do we own the debt of obedience unto Quest. 6 God?  
First, we own it out of duty: Because the Answ. 1 Lord  
For this end hath 

I. Created and made us, Ephes. 2.10. & Rom. 9 21. We were made men for his service.  
II. Redeemed us, that we might serve him in righteousness, and true holiness, Luke. 1.74. Tit. 2.14.  
III. Elected us, and predestinated us unto the adoption of sons, that as children we might obey him 
i Ephes. 1.4. .  
iv Called us, that we might obey him in sanctification and honour. 1. Thess. 4.7.  
V Enlightened us, that we might increase in his service. 2. Corinth. 3 18.  
VI Sanctified us in Christ, that as members of Christ we might perform his will. Ephes. 5.27.    
Answ. 2 Secondly, we own obedience unto the Lord by command; God hath given us a Law to obey; and Christ hath renewed it. Ephes. 4.24. Wherefore S. james calls it the Law of liberty. james 1.23. Now this command is, that we should serve him in Righteousness towards man, and Holiness towards himself, and that all our days.  
Answ. 3 Thirdly, we own obedience unto God for his benefits, which we daily receive from him.  
Answ. 4 Fourthly, we are debtors unto God, by covenant and contract;  
And that both. 

First, in Baptism, wherein we promised fealty, and new obedience unto the Lord.  
Secondly, in our profession, and vocation unto Christianity; as we are Christians we have promised to put on Christ, and serve God as the members of Christ, all our days.  
Thirdly, in our daily Prayers wherein we make new promises unto God of new obedience.  
Fourthly, in the Sacrament of the Lords Supper, wherein we receive a pledge from God, which is as a seal of that covenant which is made between us and God.    
Quest. 7 Is every man obliged to pay this debt unto God?  
Answ. Every man is obliged either to the debt of obedience, or to the punishment of sin: whether they be Heathens, or Christians, or great men, or the inferior and ruder sort; or profane persans, or ignorant, or servants, or children; yea every one of what nation, rank, or quality soever.  
Sect. 2 §. 2. Forgive us.]  
Object. 1 Some object this place against the certainty of remission, thus: We are here taught to pray for the pardon of our sin's day by day; all which were needless if we could be assured of pardon in this life; and therefore there can be no certain assurance, that our sins are remitted.  
Answ. 1 First, this fourth petition must be understood not so much of our old sins, as of our present, and new sins for as we go on from day to day, so we add sin to sin; and for the pardon of them we must humble ourselves and pray.  
Answ. 2 Secondly, we pray for the pardon of our sins, not because we have no assurance thereof; but because our assurance is weak and small; we grow on from grace to grace in Christ, as little children do to man's estate, by little and little; and therefore we pray daily for more.  
The Papists say, Argu. that a man by good works is justified: Against this we thus argue from this place; Our Saviour teacheth every man though never so just, to pray; forgive us our sins: And therefore no man is just by his works.  
To this Bellarmine answers, Answ. This petition of the Lords Prayer is to be understood only of venial sins, which are mixed with our good works. Bellar. de justif. lib. 6. cap. 20. resp. ad loc. 5.  
First, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Debts; so that Reply. 1 herein we pray to have all our debts forgiven; now we are more endangered, and indebted unto God, by great sins, then by small; And therefore venial sins only are not here meant. Reply. 2  
Secondly, S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins; and S. john defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression. 1 john. 3.4. But great sins are transgressions of the Law more than venial: Therefore, they are not excluded.  
Thirdly, if good works be tempered with Reply. 3 venial sins, how can they, being imperfect, make us just, and perfect before God? But of this more by and by.  
The Papists say, good works are meritorious Object. 2 and satisfactory, and from this Verse go about to prove, that Prayer satisfieth for sin: we pray (saith Bellarmine) for forgiveness of sins, and by thus praying we satisfy for our venial sins.  
The Lord's Prayer overthroweth their doctrine of satisfaction; we therein concluding, Answ. for thine is the glory: we take not the glory, to ourselves, but ascribe all unto God. Forgiveness of the debt is of mercy; where then remission is of grace, there can be no satisfaction of worthiness.  
Stand all sins in need of remission? art not Quest. 1 some venial, and pardonable of their own nature?  
First, the Papists say, some sins are venial, Answ. 1 and that either I. Of their own nature; because they are not (ontra legem, sed praeter legem Dei) against the Law of God, but besides it; as the hatred of our enemy, in some degree; or not to be silent, when an Elder commands, and the like. Or II. for the littleness, and smallness of the sin; because they are not equal to eternal death, neither deserve it 
l Staple●. Antid. Evang. .  
Secondly, the Papists agree but jarringly amongst themselves in this particular: some saying Answ. 2 they are venial sins, because they are not against the Law of God; some saying that they cannot properly be called sins, thus Bellarm.  
Thirdly, that which is not Answ 3 Contra legem Dei,. against the Law of God, is not sin; For the Law is the Rule both of good and evil; And every sin is sin in as much as it is a violation the Law.  
Answ. 4 Fourthly, what is less than the eating of an Apple? (Gen. 3) then an idle word? (Mat. 12.36.) Then a corrupt thought? Gen. 6.5. And yet these are threatened with judgement and punishment.  
Answ. 5 Fifthly, because Stapleton saith, these sins are not paria aeternae morti, that is, there is no resemblance analogy, or proportion between these small sins, and eternal death; I add therefore this one answer more; That there is a parity, resemblance and equality.  
I. In the affection of the person offending, who would for ever have given way to these if he had lived.  
II. In the person offended, who is an infinite God. And  
III. In the choice of sin, before life eternal. And  
iv In the guilt and stain of sin, because it can never be blotted out, by time or torment.  
Object. 3 The Fathers speak of venial sins, and the Scripture of mortal; And therefore some are venial.  
Answ. Sin is called venial or mortal, four manner of ways, namely  
First, comparatively, as a sin which is less evil. Thus there are seven deadly sins, (as the Schoolmen say) which are greater than a sin of ignorance; because that is excusable In tanto non in toto, in part, but not altogether.  
Secondly, in respect of the person sinning which is either 

I. Elected, but not as yet regenerated; now such a ones sins are all venial in the event, because they shall be pardoned, 1. Tim. 1.13.  
II. Regenerated, and justified; whose sins shall not be imputed,    
Hence David pronounceth such a one blessed, Psalm 32.1. And S. john saith such have an Advocate for their sins 1. john 1.9. & 2.1. Hence sin is sometimes said not to be theirs, Rom 7. Yea not to be sin, 1 john 1.3.9. and 5.18.  
Thirdly, in respect of the infallible danger: so S. john saith, there is a sin not unto death (1. john. 5.16.) Where we may observe, that sin is called Mortal for which we must not pray: and that a sin not unto death whose danger is not so great as that is.  
Fourthly, in respect of the merit: that sin is called venial which in the severity, rigour, and strictness of justice doth not deserve death. And thus no sin is called small in all the Scripture.  
Are all sins equal? Quest. 2  
First, the Stoics affirm it, and Christians Answ. 1 who assent unto them herein thus confirm it.  
I. Because sin doth not consist in the matter of the action, but in the mind: Sin is a prevarication and straying from the truth, and right way. The sin is alike, to sink a Ship by over-lading her, either with Sand, or Gold. Thus the Stoics: the following reasons are produced by the Christians.  
II. Because, every sin is a violation of the Law, yea of the whole Law; for he who is guilty of the breach of one, is guilty of all, james 2.20. Therefore all are alike.  
III. Because the same punishment is allotted to him who works wickedness, and to him who consents only thereunto. Romans 1.32.  
iv Because the action and cogitation are both alike before God: to commit adultery actually, and with the heart; to kill and to hate; as also of other sins (Matthew. 5.) Are alike in the sight of God; And therefore all sins are equal.  
Secondly, although sin differ not Answ. 2 (ab extrà differt intrà) without, yet it differs within; to wit, that sin which is committed through ignorance, negligence, and infirmity, is lighter and lesser then that which is committed maliciously, wittingly, and of set purpose. Again many are worse than one. Again, he sins worse, who sins against a greater measure of grace. And therefore thus all sins are not equal.  
Thirdly, one sin differs from another ab extra, Answ. 3 even in regard of the outward act: Thus the murder of a King, or of a Father, is much more horrid then of a stranger, enemy, or private person, Thus blasphemy against God is greater than contumely or reproach against our neighbour. Thus it is a greater sin to rob a poor man than one who hath no want.  
Fourthly, certainly there is an inequality; in the Scripture; And that Answ. 4  
I. Of glory 1. Corinth. 15.  
II. Of punishment. Matth. 10.15. & 11.22. Of both which elsewhere.  
III. Of sin, there being a difference between anger, Racha, and fool, as was showed in the former Chapter vers. 22. so john. 19.11.  
Fifthly, we distinguish between the 

Nature of sin; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgression of the Law; and is the same in all sins, without any difference: hence all are mortal, even unto idle thoughts.  
Degree of sin which is aggravated principally by these circumstances, viz. 

First, from the mind, and heart, and internal purpose; if it be done with inward boasting, or a perverse will. Answ. 5  
Secondly, from the neglect of greater power, strength, and grace.  
Thirdly, from the number; many sins being heaped together.  
Fourthly, from the time; when sin is long continued in.  
Fifthly, from the person; when it is committed against God.      
And thus although all sins have one and the same nature (as all Individua partake of the nature of their Species) yet in regard of the degree of sin we say, that those sins are greater which are committed wittingly and willingly, than those which are committed ignorantly, and with reluctation against them. Those which are committed by a man of more grace, strength and knowledge, are worse than the infirmities of the weak. Those in whom are legions of Devils and sins, are worse than those who are given but to one sin, as the young man, Mat. 19.22. Those who continue in sin are worse, than he who falls but once. Those who sin immediately against God, worse, than those who sin immediately against man.  
Quest. 3 Are all sins pardonable, because we are taught here to pray for pardon against all?  
Answ. 1 First, all sins are pardonable, except the sin against the Holy Ghost.  
Answ. 2 Secondly, the Papists seem to grant this that the sin against the holy Spirit is unpardonable: but yet they acknowledge, that it is not so irremissible (as though it did exceed the mercy of God, if they could but repent) but because God gives them over unto a reprobate sense; and with holds from them the assistance of his Spirit whereby they might be restored.  
But in this point, first Scotus is faulty, who will not fully acknowledge the truth of it. And  
Secondly. Camara 
l Camara. quaest. co●cil. et expos. quae. 175. Pag. 191.  è Catharino errs here, who saith only, that this sin is very hardly, and very seldom pardoned: Now the reason of this their error was twofold. Namely,  
I. Because they placed this sin in any act simply, without those requisite circumstances thereof, which follow by and by.  
II. Because they stretched this sin beyond its bounds, making six kinds thereof contrary to the six effects of the blessed Spirit, which are these.  

First, trust and confidence in God.  
Secondly, the fear of God.  
Thirdly, the knowledge of the truth.  
Fourthly, joy for the aid of the Spirit, towards our Brethren.  
Fifthly, a sorrow for sin.  
Sixthly, a purpose to repent. 

Whose opposite is 

Desperation.  
Presumption.  
A resisting of a known truth.  
Envy, for graces, blessings, & endowments which God hath bestowed upon our Brethren.  
Gloriation, or boasting in sin.  
An obstinate purpose of continuing in sin.       
Answ. 3 Thirdly, unto this sin against the Holy Ghost three things are required, to wit  
I. Illumination, Read those two places. Heb. 6.4. & 10.26. If they have been enlightened, and have had a taste, etc. And again, if after we have had a knowledge of the truth, etc. Thus there must be a knowledge of our duty, and an opening of the eyes of our understanding, before this sin can be committed.  
II. A Relapse, and falling away, yea a returning unto impurity. Read. Heb. 6.6. & 2. Peter. 2.1.20, 21, 22. & Matthew 12.45. Unto this sin there must be a turning with the Dog to his vomit, and with the Swine which was washed to the wallowing in the mire.  
III. Malicious presumption, or a hatred of Christ; when a man shall deride, contemn, spurn, trample under his feet, and blaspheme Christ, his Word, Law and truth, Religion, and the like, which he hath formerly professed, it is an argument of this unpardonable sin 
m Math. 12.31. Heb. 6.6. & 10.29. . Here we must carefully observe, because I say presumption is a sign of this sin, that there 

Is a double presumption. 

De Deo: a presuming too much of the mercy of God: And thus the godly may presume.  
Contra Deum, when a man presumes that he can prevail against God and thus julian the Apostate, and Herod, and the Pharisees (Mat. 28.) did.      
Fourthly, this sin thus qualified is unpardonable, Answ. 4 Mat. 12.31. because it cannot be repent of.  
§. 3. Forgive us our debts.] Sect. 3  
How doth God forgive us our sins? Quest. 1  
Two manner of ways, first freely; and Secondly, totally.  
First, Answ. the sins of the faithful are remitted freely, without any help, or payment of theirs at all; that is, their sins are pardoned of grace and mere mercy, and not for their works.  
How doth it appear, that we are not justified Quest. 2 for our works.  
First, the Apostle, saith, it is impossible, Rom. Ans. 1 8.3. That the works of the law should save us.  
Secondly, our best works are imperfect; Ans. 2 like a menstruous cloth, Esay 64.6. And therefore David desires God, not to enter into judgement with him, Psal. 143.2.  
Thirdly, if our works were perfect, yet they Ans. 3 could not be a price whereby we could procure any thing at God's hands, because they are debts: all men owing the debt of obedience unto God, as was showed in the former verse. A man cannot with one sum, both satisfy an old debt, and buy a new purchase; and therefore our obedience being due unto God, can merit nothing (much less justification and remission) at God's hands.  
Fourthly, because if Justification be by the Ans. 4 works of the law, than faith is made void, and the promise of none effect, Rom. 4.14. Because it cannot be both of faith and of works, Rom. 11.6.  
Fifthly, the first moving cause of our redemption, Ans. 5 and salvation was in God, not in ourselves; In him there was a double cause, namely; first his love towards us; God so loved the world, John 3.16. and 1. John 4, 9, 10. that he gave Christ for the salvation thereof. Secondly, the will of God, Reade, Esay 53.7. john 10 ●5. 18. and james 1.18.  
Christ hath merited & purchased redemption, Object. 1 〈…〉 and justification for us, by his blood; Therefore how doth God forgive us our debts Liberè, Freely?  
Answ. 1 First, certainly our sins were remitted, and our souls ransomed by a dear price, even the blood, and bitter death of our Dearest Lord. 1 Cor. 6.20.  
Answ. 2 Secondly, but this remission which was purchased by Christ, was Free in regard of us, and that I. Because God did it willingly, that is, God the Father of his own free mercy, and good will sent Christ for the effecting of this work, john 3.16. II. Because Christ, God the Son, willingly undertook the work of our salvation, john 10.15, 18. III. Because, this was done by God and Christ without our ask, or entreating; we did not implore either God the Father, or God the Son, for this great work of our redemption; we by nature being dead, blind, averse and reprobate unto every good work, Read Ephes. 2.1, 2, 3.5.12. Rom. 5.10. Acts 2.37. Gal. 1.15. and 1 Thes. 1.9. iv Because we by no means or way could possibly deserve this at God's hands: and this is the chiefest thing to be observed. For one of these three things every man must affirm.  
First, that either Christ came in vain, because man by his own works might have satisfied for his own sins, and saved his own soul; which (I think) no Christian dare say. Or  
Secondly, that we could not have been redeemed, justified, or saved, without Christ; but we deserved that he should do it for us: Here let man plead with his Maker, and produce his strong reasons; What there could be in a poor, base, despicable, and wicked creature, which might deserve, that Christ (the Son of God, God with God, equal with the Father, the Lord of glory, and King of Kings) should take man's nature upon him, and by his death, and blood purchase his salvation. Or  
Thirdly, man must confess the point in hand, that our sins are remitted freely by God, for Christ's sake, without any worthiness or works of ours at all: we neither having I. A price in our hands, by which we could buy this plenary Indulgence of our sins. Nor II. An adequate merit of heaven; nothing being in a poor mortal wight, which can deserve that eternal, and unspeakable weight of felicity and glory. Neither. III. After grace can we merit any thing of ourselves at the hands of our great God, but must even then plead guilty before his Tribunal: as was showed in the former question.  
Object. 2 Saint james saith, that Works justify us, james 2.21, 24.  
Answ. 1 First, they justify us before men. Show me thy faith by thy works, James 2 18.  
Answ. 2 Secondly, before God, they justify, that is, approve our faith to be true. james 2.22.  
Answ. 3 Thirdly, works do not justify, that is, make just the person; neither doth Saint james affirm it.  
Object. 3 Saint john saith, he who works righteousness is a righteous man, 1 John 3.7.  
Answ. He argues from the effects, not from the cause.  
Evil works merit, therefore also good.  
It follows not, because they are free, and perfectly wicked, so are not these: but of this elsewhere. Object. 4 Answ.  
Our works are accepted in Christ. Object. 5  
'tis true, but that is after we are justified, Answ. not before.  
Fides sola, faith only doth not justify us, jam. Object. 6 2.14.17,  
Faith only justifies without works, Answ. although faith which is alone without works doth not, that is, justifying and saving faith must not, neither can go alone without works. Galat. 6.5. But justification is ascribed solely to faith, not at all to works.  
This doctrine, that our works do not justify Object. 7 us before God, makes men profane.  
'tis false, for works conduce much; that is, Answ. they are both necessary and profitable.  
First, works are necessary and that in a threefold regard, namely; I. because our duty must be discharged, which is obedience unto God, Eph. 2.10. II. because thankfulness must be showed unto God for all his mercies, and that by obedience 
o Psalm 116.12. . III. Because God is glorified by our good works, Mat. 5.16.  
Secondly, works are profitable, and that in these respects, to wit; I. they confirm our faith, hope, confidence, and assurance in the mercies of God. II. they are acceptable unto God, yea by works we please him. III. They shall be rewarded, even to a cup of cold water.  
Thirdly, but they merit not this reward, Luk 17.10.  
What is required of us unto the assurance of Quest. 3 this forgiveness of our sins?  
We must labour truly to repent, Answ. and then we may be assured of remission; whatsoever our persons; whatsoever our sins have been. Whose persons are worse than Manasses, saul's, (called afterwards Paul,) and the thief upon the cross? and yet these repenting found remission. Whose sins are greater than David's, Lots, Noah's, Peter? And yet upon their repentance these were received into favour. Wherefore repent, and all our sins shall be blotted out, Esay 1.18.  
How must we be truly disposed unto this repentance? Quest. 4  
First, delay it not, but while it is said to day Answ. 1 turn from sin.  
Secondly, labour to change thy affections; Answ. 2 both thy love unto sin, and thy tediousness and carelessness in that which is good.  
Thirdly, learn to change thy life and conversation Answ. 3 for the time to come; that is, strive to be a new creature, Gal. 6.15. Cor. 5.17.  
Fourthly, labour for faith in Christ, because Answ. 4 his death is the only price of our redemption.  
Fifthly, use the means unto humiliation; Answ. 5 that is, the word, and examination of ourselves thereby, together with the fruits, effects; and reward of iniquity, not forgetting whom we have offended by our sins, our gracious God, and most merciful Mediator.  
And thus we have seen how the Lord pardons our sins freely.  
Secondly, God forgives our Debts, Totaliter, wholly: Or, the Lord remitts unto the faithful, both the whole sin, fault, and guilt, and the whole punishment.  
Quest. 5 How doth this appear?  
Answ. 1 First, from these phrases used by the Lord in Scripture, viz.  
I. Obliviscendi, Of forgetting: I will pardon them, and I will remember them no more, Read Esay 43.25. jerem. 31.34. Ezech. 18.22. and Heb. 10.17.  
II. Of washing and cleansing. I will make you as white as wool, Esay 1.18.  
III. Of peace; Thy faith hath saved thee, go in peace, Luke 7.50. And Christ hath made peace between us and God, through his blood, Col. 1.20. Now if God have forgot our sins, and washed away our sins, and is in Christ at peace with us, then certainly both the sin and punishment is pardoned.  
Answ. 2 Secondly, because those who are once purged, have no more conscience of those sins from which they were purged. Heb. 10.2. And therefore both the sin and punishment are taken away together.  
Thirdly, either all punishments are remitted Answ. 3 with the sin, or none; let the Papists show us where there is a distinction of punishments in Scripture, whereof some are pardoned in this life, and some reserved to be satisfied for after this life, or in this life: for to my understanding this no where appears.  
Fourthly, because our sins are not twice Answ. 4 punished: once our sins were laid upon Christ, who suffered for us, Esay 53.56. and therefore with the guilt the punishment is taken from us.  
Is a man bound then to make no satisfaction Quest. 6 unto God?  
There is a double satisfaction: first, by action, Answ. Secondly by passion.  
First, there is a satisfaction which consists in action, or doing.  
This is twofold, to wit, either 

To our neighbour; this is necessary, for the sin is not pardoned, nisi restituatur ablatum, except the injured person be recompensed.  
To God, which is either of 

Thankfulness; What recompense shall I make the Lord for all his mercies, this is lawful, and our duty, Psal. 116.12.  
Atonement, this is unwarrantable; because Christ by his death hath done this.      
Secondly, there is a satisfaction which consists in Passions, or suffering; and thus we cannot satisfy the justice of God for our sins.  
Object. 8 God first pardons David, and then punisheth him. 2 Sam. 12. and therefore the justice of God must be satisfied by temporal punishment.  
Answ. David was punished for man's sake, not for Gods, who never respects what is by past, after it is once pardoned. God correcteth David, not for the satisfying of his justice (for that was fully satisfied by the sufferings of Christ) but that the enemies of God might not blaspheme, and that others by his afflictions might learn to fear to offend the Lord. Hence then Purgatory is but a mere trifle, because after we are washed from our sins by the blood of Christ, we have no need of a second purging, 1 John 1.7.  
Quest. 7 What may we think of the afflictions, crosses, and calamities of the righteous?  
Ans. 1 First, that they are not inflicted upon them in anger. If Solomon sin, God will visit his sins with a rod, and his iniquity with a stripe, Psal. 89.32. but yet this correction shall be in love, Psal. 89.33. and 2 Sam. 7.15. For God loves his always, john 13.1.  
Ans. 2 Secondly, we may think, that God in his corrections never respects the time by past, but always the time to come, that is, either I. His own glory, as he did in jobs tribulation, and Paul's temptation, 2 Cor. 12.9. Or II. The Church's satisfaction, as he did in punishing of David, 2. Sam. 12.14. Or III. The benefit and good of the person afflicted: Here then observe, Affliction is profitable in these three regards, viz. 

First, it saves and preserves from condemnation; ye are corrected, that ye may not be damned, 1 Cor. 11.32. The spirit of bondage leads us unto repentance 
p 2 Cor. 7.9, 10. .  
Secondly, it increaseth the hatred of the bypast sins: David sees not his sin until affliction be threatened, 2 Sam. 12. and then he cries out, with loud clamours, Psal. 51.  
Thirdly, it preserveth from future sins: hence David's tribulation made him, more wary for for the future time, Psal. 119.67. and Paul's temptation kept him from pride 
q 2 Cor. 12, 8.9. .  
Fourthly, it teacheth us the ways of the Lord. Now in affliction have I learned thy law 
r Psalm 119.71. .  
Fifthly, it breeds in us a weariness of the world, and a tediousness of this life, Phil. 1.23.     
VERS. 13. And lead us not into Temptation; Verse. 13 but deliverer us from evil: for thine is the Kingdom, and the power, and the glory, for ever. Amen. 
This is the last petition, which some cut and divide into two, distinguishing it diversely.  
First, into Spiritual temptation, and Temporal evil. Canisius.  
Secondly, into future evils not to be induced, and present evils to be removed.  
Thirdly, into the effect, Temptation: and the cause that evil one: and this is most probable.  
Fourthly, here is the Evil, or danger, and that is Temptation, and the remedy, which is, a freedom from evil.  
Sect. 1 §. 1. And lead us not into temptation.]  
Quest. 1 What do we in general pray for, or desire in these words?  
Answ. 1 First, we desire, that seeing Satan cannot tempt when, whom, or as fare as he would, but only, when, whom, and as fare as God permits, and grants; that therefore our heavenly father would not give us into the hands, or power, or policy of the Devil, that Tempter, but that himself would be pleased to dispense and moderate our temptations, and not to suffer us to be tempted above our strength 
s 1 Cor. 10.13. .  
Secondly, we desire, that when Satan sifts, Answ. 2 and tempts us, God would not forsake us, or leave us to ourselves, or deprive us of his grace and help, but that he would be graciously pleased to be present with us, to stand by us, and to assist us in the hour of temptation; rebuking, restraining, and expelling sathan; yea so supplying us with strength of grace, that we may not be overcome of sathan or sin, but may overcome them, and endure courageously the brunt of the combat.  
Answ. 3 Thirdly, seeing that naturally we are secure, unprovided for an assault, drowsy in temptation, not weighing and thoroughly pondering the sleights and enticements of the Tempter, together with his strength, and our manifold weaknesses; neither seriously considering the danger of temptation; we therefore pray unto our God, that he would awake us from the sleep of security, and make us watchful, arming us also with the whole armour of a Christian, giving us wisdom and fortitude, that so we may rightly withstand temptation.  
Answ. 4 Fourthly, we desire here also, that the Lord would give unto us, patience, consolation, and hope; that we may be enabled to endure, and patiently bear whatsoever temptation the Lord shall lay upon us, and as long as he shall please to exercise us there with; And that his grace in the mean time may be sufficient for us.  
Answ. 5 Fifthly, we desire that when we are so assaulted and ensnared by temptation, that we neither know what will be the end of it, nor how to escape out of it; that the Lord would so dispose of it, that we may be able to sustain and endure it, and that he would put such an end unto it, as may be for his glory, and our good.  
Answ. 6 Sixthly, because the Lord knows, we have but small strength, and power; we therefore desire that Christ would preserve us from the perilous, and pernicious hour of temptation. Apoc. 3.3.  
Seventhly, we desire, that in temptation God Answ. 7 would keep us from the presumption of Peter, and from the desperation of Saul.  
Eighthly, we entreat the Lord, not to punish one sin with another, by permitting us to be led Answ. 8 (for some former rebellion) into some dangerous temptation; as he permitted David to number the people, 2 Sam. 24.1. Or by giving us over to our own hearts lusts, Psal. 81.3. Or by giving us over to a reprobate sense, Rom. 1.28. or to work wickedness and that with greediness, Ephes. 4.18. Chemnit, harmony. Chap. 51. pag. 621.  
What is meant by temptation? Quest. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to tempt, Answ. hath these three principal significations, namely:  
First, properly it signifies to try, prove, or make trial of. Hence  
Secondly, it is taken for the trial or probation of God, when he proves our patience, faith, and obedience, as was showed before, Chapter 4.  
Thirdly, it is taken for the tentation of sathan: when he tries, whether he can deceive and seduce us or not.  
What is the meaning of this word lead? Quest. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not to constrain, Answ. or compel to sin, but to deliver us up to the will of sathan to be seduced, and deceived; or we pray that God would not give us into the hands and power of the tempter, or temptation.  
Here then four things offer themselves to be considered of; viz. First, that it were needless to pray against temptation, except there were both fear and danger of it. Secondly, that except we move God by our prayers, we are in danger to be led into temptation. Thirdly, that seeing prayer is to be offered up in faith, we may therefore hope, that this request shall be granted. Fourthly, that the devil hath many ways to deceive us, when God leaves us in his power. Fifthly, Christ teacheth nothing in vain unto us, Obser. 1 but now except we were daily in fear of temptation, it were needless to pray against it: And therefore we may hence learn, that our life is miserable, and full of temptation: our life is a warfare, we are soldiers, and sathan is the enemy which fights against us, Read these places, job 7.1. and 1 Pet. 5.8. and 2 Cor. 7.5. and 1 Tim. 1.18. and 2 Tim. 4.7. and 2.3.4. and Heb. 10.32. jam. 4.1. and 1 Pet. 2.11.  
Why is our life so full of temptations? Quest. 4  
First, because we must not be received into Answ. 1 glory, until we have been proved and tried.  
Secondly, because we must not be crowned Answ. 2 with a reward, until we have laboured and wrought.  
Thirdly, because afflictions and temptations Answ. 3 quicken our desires after heaven, there being there neither temptation nor tribulation.  
Fourthly, because those who are not tempted, Answ. 4 are bastards, and not sons, Heb. 12.8.  
Secondly, by our Saviour's teaching us here to pray against temptation, it appears that God himself (except he be moved and persuaded by our supplications) doth sometimes lead into temptation.  
Doth God tempt any? Doth not Saint james Quest. 4 say flatly, let not any man when he is tempted, say he is tempted of God; for God tempts no man, James 1.14.  
Ans. 1 First, some distinguish here between good temptations and evil; saying, I. Good comes from God; thus Abraham was tempted, Gen. 22.1. Israel, and Exod. 15.25. and 16.4. II. Evil temptations come from sathan. But  
First, we pray not against good temptations but evil; the former being not only allowed but also requested, Tenta me, prove me, saith David, Psal. 26.2.  
Secondly, yea God sometimes permits evil Temptations for trial: thus he tried Israel by false Prophets 
t Deut. 13.3. , and thus he tried Hezekiah. 2 Chron. 32.31.  
Ans. 2 Secondly, some distinguish here of the end; saying, sathan tempts, that we may be destroyed, the flesh tempts that we might sinne, God tempts that he might try us. Vrsians. But this doth not fully  the question, concerning the Actor or Author of temptation.  
Thirdly, some distinguish between the action & Ans. 3 permission; God hath a hand in the act of tempting; for the action is from God, in as much as it is an action, not in as much as it is sin 
u Camara. pag. 71. , Deus agit materiale peccati, non formale, etc. God is the author of the action, but not of the obliquity of the action. Camara. ibid.  
Fourthly, some distinguish here of tempting Ans 4 immediately, and by means, and this is true, but it holds not universally.  
Ans. 5 Fifthly, God works in his actions two manner of ways, viz. 

First, generally, and that both, 

By directing them unto a good end: Thus all things work together for the best, Rom. 8.28.  
Moving them in the beginning: For in him we live, move, 
v Act. 17.28.  and have our being.    
Secondly, particularly, and that either by 

Exciting the means; thus God moves the Angels, and good men, by quickening and inclining the will.  
Permitting the means; and thus he permitted Ahab to be tempted (1 King. 22.21) and job 1.9. and 2.4.      
Therefore to conclude, God tempts these ways. I. By moving, and causing the action, in as much as it is an action. TWO By regulating & disposing of it to a good end; to wit, to his glory, though it be the death and destruction of the sinner 3. By permitting sathan to tempt; as was showed before in Ahab and job. IU. By taking away, or withdrawing his grace for a time; as he did in Hezekiah 
w 2 Chro 32.31. .  
But these following ways God tempts not, to wit, Neither I. By compelling or forcing sathan to tempt any. Nor II. By moving the heart unto sin: This Saint james saith, comes from our corrupt nature and not from God, james 1.13. Nor II. By propounding the occasions and allurements unto sin, thereby to bring us unto death, for so sathan tempts.  
Obser. 2 We may learn then hence, that God doth sometimes lead us into temptation, namely, both by permitting sathan to assault us, and by withholding his grace from us. To the places above quoted add these. Acts 5.3. Rom. 1.24.28. Thes. 2.10. and 2 Tim. 2.25. Sometimes we provoke God by our sins, and therefore he gives us over to work all manner of wickedness: Sometimes we incense him by despising his mercy, Rom. 2.4.5. sometimes by grieving the holy spirit; And therefore he withdraws his preventing grace from us; giving us over to a spirit of slumber and sleep. And therefore we should be principally careful, not to provoke our heavenly Father, who only is able to preserve us from temptation.  
Quest. 6 How or by what means do we provoke God to leave us unto ourselves, or the will of sathan, or to permit us to be led into temptation, that knowing the causes hereof we may labour to avoid them?  
Answ. The means, or causes hereof are these.  
First, ignorance of God; or a foolish heart and sottish full of darkness, Ro. 1.21. & 2 Cor. 4.4.  
Secondly, wavering, staggering, and inconstancy in religion, Ephes. 4.14 Rom. 1.25.  
Thirdly, a neglect of Gods call, abusing the tender of grace and extinguishing the motions of the blessed Spirit, Prov. 1.24. etc.  
Fourthly, a not fearing the terrors of the law, or threaten of God, Prov. 1.29, 30.  
Fifthly, an hatred of the word of truth in the mouth of the Prohets; as Ahab did, 1 King. 22.8.  
Sixthly, a cleaving unto sin, and delighting in iniquity, Rom. 1.26.29. 2 Pet. 2.12, 13.  
Seventhly, a returning unto our vomit, and former sins, 2 Pet. 20. 21.2●.  
Eighthly, a calumniating, and scandalising of God and religion, Rom. 1.21. and 2 Pet. 2.2.  
And therefore if we desire not to be led into temptation, let us carefully take heed 1. of Ignorance, 2. Inconstancy in religion, 3. Of neglecting the day of our salvation, that is, either the call of the word outwardly, or the motions of the Spirit inwardly; 4. Let us learn to fear God's means, 5. To delight in the word of God, though it should reprove us; 6. Let us forsake and avoid all sin; 7. Let us never turn unto our old sins: But lastly, labour to glorify God, & adorn that profession which we have undertaken.  
Thirdly, prayer is to be offered up in faith, therefore our blessed Saviour by teaching us here to pray against temptation, doth show that we may believe that this shall be done for us which we desire: Or, that the Lord is ready, and prepared to preserve and deliver us from temptation, if we will but seek unto him by prayer, Read Psalm 34.4. and 50.15. and 1 Cor. 10.13. and 2 Thes. 3.3. and 2 Pet. ●. 9. and Revel. 3.10.  
Quest. 7 How doth this appear, that God is ready to preserve us from temptation, if we pray?  
Answ. 1 First, because it is the office of God to moderate all things; and to rule all things by his providence; and therefore if he please, he can preserve and deliver us.  
Answ. 2 Secondly, because Satan himself cannot hurt us, except God permit; he could not touch jobs body until God gave him leave, he could not take away jobs life, because God forbade him, job 1.2. and 2.4. he could not enter into the swine without leave, Mat. 8.31. yea Christ dislodgeth him, and casteth him out at his pleasure; And therefore it is plain, that he cannot tempt us, except God permit, and consequently, that God is able to preserve us from temptation.  
Answ 3 Thirdly, the truth hereof will appear if we look unto Christ, who I. was armed for us, and overcame sathan for us, Mat. 4. and was tempted that he might secure those who groan under temptation, Heb. 2.18. II. Christ was offered up for us, and triumphed in the Cross over death, and him that had the power of death, even the devil, Col. 2.14. and Heb. 2.14. and 1 Cor. 15.55, etc.  
Quest. 8 What must we avoid ourselves, for the escaping of temptation?  
Answ. 1 First, love no sin at all; for if we have a desire, and affection unto any, we cannot withstand the temptations thereunto as we ought.  
Answ. 2 Secondly, love not the world, esteem it not as a friend; for if so, we can never beware of, or avoid the enticements and allurements thereof, as we should, 1 John 2.15. James 4.4.  
Answ. 3 Thirdly, let us not give place unto the occasions of sin, lest unawares we be caught in the net, or fall into the snare; let us consider by what means, occasions, or provocations we are most frequently ensnared, that we may learn, and labour carefully to eschew them.  
Answ. 4 Fourthly, let us refrain vain thoughts, and mortify all internal corruptions. Col. 3.5. and 1 Pet. 2.11.  
Answ. 5 Fifthly, let us tame, and bring under the flesh, unto the obedience of the Spirit, 1 Cor. 9.27.  
Answ. 6 Sixthly, let us not be negligent in our lives and conversations, but wary, watchful, and circumspect, Ephes 5.15. both over our words, works, and thoughts.  
Answ. 7 Seventhly, let us not yield unto temptation, or surrender the bucklers at the first stroke; let us not deliver up the fort, at the first onset, and suffer ourselves to be taken captive at the first assault; but let us fight it out, and resist even unto blood, Heb. 12.4. Jam. 4.7. like a stout soldier, 1 Tim. 1.18. and 2 Tim. 2.3. for if we be faithful unto the death, fight courageously the battles of the Lord, we shall overcome, and be crowned Read 
a Revelat. 2. ver. 7. ●0. 25.26. .  
Quid faciendum? What must we do both to prevent Temptation, and to escape it, when thereby we are assaulted?  
Quest. 9 We must never go without our weapons, or unarmed, but put upon us the whole armour of a Christian: Answ. principally these three, namely,  
First, the shield of faith, Eph. 6.16. and 1 Joh. 5.4. labour by faith in Christ to withstand all his temptations, whether they tend unto presumption, or desperation.  
Secondly, the sword of the Spirit; for if the word of God abide in us, we shall be safe, 1 John 2.14: but of this we spoke before, Mat 4.  
Thirdly, prayer, & this is frequently to be used, Ephes. 6.18. yea daily according to our Saviour's direction in this place; where we are taught by him every day to pray, against temptation.  
Fourthly, our Saviour by teaching thus frequently & fervently to pray against temptation. doth show, that the devil hath many ways to deceive us, when God leaves us in his power or unto his will. But of this much hath been spoken before, Chap. 4.  
§. 2. But deliver us from evil.] Sect. 2  
What do we generally pray against in these Quest. 1 words? Answ. 1  
First, seeing that sathan goes about like a roareing Lion, seeking whom he may devour, we therefore pray unto God, that he would graciously keep, protect, and defend us from him, and all his deceits, baits, allurements, and temptations: And that if he should ensnare or entrap us by his craft and subtlety, that he would be pleased to free us, and deliver us out of his power.  
Secondly, we desire, that God would preserve Answ. 2 us from sin, and every evil work, and not suffer us to fall thereinto: And if we should be overcome by any sin, that he would free, and redeem us therefrom, and enable us to cease from evil, and to do good; to die unto sin, and to live unto righteousness.  
Thirdly, we pray here against all evils, Answ. 3 to wit.  
I Against the evils of the life to come; namely, eternal punishment, and condemnation.  
II. Against the evils, losses, crosses, casualties, and dangers of this life, both spiritual and corporal; both external, and internal: And if we be subjected under any of these evils that he would be pleased to take it away from us, principally if he see, that it be perilous or pernicious, and not profitable or beneficial unto us.  
Fourthly, because we often desire many Answ. 4 things which we think are good and profitable for us; and to be freed from many things, which we think are evil and hurtful: yet because we do not know for the time to come what they may prove, we therefore desire that the Lord (who calls those things which are not, as though they were, and knows as well what is to come as what is present) would preserve us, and withhold all things from us, which he sees and knows to be evil for us.  
Fifthly, if it seem not good unto God to Answ. 5 take the temptation or buffet of Satan from us, or to free us from any affliction which lieth upon us; then we desire that he would give us patience, obedience, consolation, and hope; lest otherwise that which he sendeth unto us, or layeth upon us for our good, should become evil unto us.  
Sixthly, because all our protections, preservations, Answ. 6 and deliverances, in this life are imperfect, we being no sooner free from one evil and temptation, but we fall into another; we therefore desire that God would bring us unto that place, life, and kingdom, where we may be fully, and perfectly delivered from all danger, temptation, and evil, for ever and ever. Amen.  
Quest. 2 What is the meaning of these words, Deliver us from evil?  
Answ. 1 First, some expound this of the Neuter gender; de omni malo, futuro, vel praesenti (August. s.) Of all evil, whether present upon us or to come.  
Answ. 2 Secondly, some expound this of the Masculine gender, de malo illo, of that evil one the devil; thus Chrysostome and Beza sup. And that for these reasons.  
I. Because he is the Tempter, and therefore as in the former words we pray against temptation, so in these against the author thereof Satan.  
II. Because (saith Beza) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth rather signify the person than the thing: But Beza himself doth rather ascribe it to the thing, then to the person, upon 1 john 5.19. yea our Saviour himself doth attribute it sometime to things: An evil man out of the evil treasure of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringetb forth evil things 
b Mat. 12.35. .  
III. Because the Masculine article is here added, and not the Neuter.  
iv Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Satan elsewhere, as Mat. 13.19, 38. and 1 john 2.13, 14. and 3.12.  
V Because Tertullian (lib. de fuga) renders it Malignum; Deliver us from that malicious creature, who is set upon a mischief.  
Answ. 3 Thirdly, we need not contend much about the meaning of the words, whether we expound it of the Neuter gender or of the Masculine, seeing they come both unto one; that is, it matters not much, whether we understand by evil, that evil one, Satan; or those evils which proceed from him; as it is most generally interpreted.  
Quest. 3 What is the evil one, whom from we desire to be delivered?  
Answ. 1 First, he is a Tempter, Mat. 4.3. The Tempter came unto him: in which title we may observe these things:  
I. He tempts the best, and spares none, he assaults Noah, Lot, Abraham, David, joseph, job, Paul, Peter, yea Adam in Paradise, and Christ in the wilderness.  
II. He ensnares the wicked, taking them captive at his will, 2 Tim. 2.26.  
III. He is the father of all sin (john 8.44. and 1 john 3.8.10.) who sows the seeds of all iniquity in the hearts of men, Mat. 13.25.  
iv The place of sin is the habitation of Satan, Revel. 2.9, 13. and 3.9.  
V He hinders the fruit of the word, Mat. 13.19. 1 Thess. 2.18.  
Answ. 2 Secondly, he is a Liar, (john 8.44.) and the father of lies, in whose mouth are as many untruths as words, all his promises of good which he makes unto us, being like the promise of knowledge which he made unto Adam.  
Thirdly, he is an Accuser, who when he hath Answ. 3 tempted us unto sin, than he accuseth us unto God, Luke 10.18. Revel. 12.9, 10.  
Fourthly, he desireth to destroy us: In this Answ. 4 title of Destroyer we may take notice of these things.  
He was a murderer and destroyer from the beginning, john 8.44.  
II. He is like a roaring Lion, who seeketh up and down, whom he may devour, 1 Pet. 5.8.  
III. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the destroyer (Apoc. 9.11.) although I think that there this is the name of Antichrist, not of the Devil.  
How doth the Devil tempt and assault us, Quest. 4 that knowing it, we may learn to avoid him?  
Satan comes unto us sometimes clothed, Answ. sometimes armed.  
First, sometimes the Devil comes unto us clothed, and that with the show, 1. Sometimes of pleasure. 2. Sometimes of riches. 3. Sometimes of glory and honour. 4. Sometimes of humane Laws. 5. Sometimes of honesty. 6. Sometime of Religion, tempting unto curiosity and superstition.  
Secondly, sometimes the Devil comes against us armed, and that 1. Sometimes assaulting us by the good things of the world. 2. Sometimes with the terror of evil things. 3. Sometimes by the example of others. 4. Sometimes by the counsel of wise men, or persuasion of friends. 5. Sometime by the power of our own affections and lusts.  
And therefore how hard is it for us to resist him? yea, how impossible of ourselves to overcome him? Wherefore let us walk circumspectly, and pray fervently, that the Lord would deliver us from this evil one.  
How doth it appear, that the Lord both can Quest. 5 and will deliver his children when they pray unto him, both from tentation and affliction, both from evils, and the evil one?  
First, he never sleeps, but always wakes, and Answ. 1 watcheth over his children: And therefore no danger can come upon them at unawares.  
Secondly, he knows all things, yea foresees Answ. 2 all things before they come, therefore he can keep bacl, and prevent whatsoever he pleaseth.  
Thirdly, he always loves them, yea even to Answ. 3 the end, 1 john 13.1. therefore will be careful of them.  
Fourthly, he can do whatsoever he will, for Answ. 4 all power is in his hands, Mat. 28.20. And therefore he either can keep off danger, or deliver from danger, or chain up our enemy.  
Fifthly, Nullum tempus occurrit Deo, his help Answ. 5 cometh never too late; for he can preserve in the Den, Dan. 6. and in the fire, Dan. 3.  
Sixthly, he knows all things, whether they Answ. 6 be good for us or not; yea, can order and dispose of all things to our good, Rom. 8.28.  
§. 3. For thine is the Kingdom.] Sect. 3  
The Papists blush not to affirm that this conclusion Object. 1 is not Scripture, producing these Arguments or Reasons for the proof hereof.  
First, some of them say, that we the Protestants have corrupted the Text, and added these words.  
Answ. This is a most impudent scandal, to say, that we Protestants have added this conclusion, for it was used long since by the Fathers, as follows by and by.  
Object. 2 Secondly, Bellarmine saith, that these words, For thine is the Kingdom, etc. are not Canonical Scripture, but were added by the Grecians.  
Answ. These words are not added unto the Greek Text, but are diminished and taken away by the Latin Translator, as Valla observes.  
Object. 3 Thirdly, divers Latin Fathers, who understood Greeke well enough, in their Exposition of the Lords Prayer, make no mention of these words at all, neither are they found in divers Books.  
First, we will oppose or vie Fathers for Fathers, Answ. 1 Books for Books with them.  
Answ. 2 Secondly, the authority of the Greek Fathers who writ and speak of the Greek Text, is greater and more venerable than the authority of the Latin Fathers who say nothing thereof, Amesius tom. 1. p. 22. Now these words, are in the oldest Greek copies, and they are older, and more excellent than the Latin copies; yea these Greek Fathers, Theophylact, Euthymius, and Chrysostome, both upon Matthew, & in his imperfect work (which is fathered upon him) read these words, yea it was used always by the Greek Church, which would rather certainly give credit to the Greek Text, then to the Latin.  
Answ. 3 Thirdly, although many Latin Fathers recite not these words, yet they are recited by others of as sufficient authority as they are; for both the Churches in France, Holland, Spain, and Italy use them, (see defence of reformers against Master Hutton, part. 1. pag. 210.) yea these words are found in the copies of other tongues besides Latin. Munster telleth us, he saw an old Hebrew copy, wherein these words were, and also a Syriack: Musculus saith he saw an old Chaldee copy, wherein they were likewise: And the Christians in Arabia use this conclusion in general. Beza (sup.) telleth us, that the most part of the Grecians used them; but Erasmus (sup.) saith all; and Bellarmine doth not much gainsay it (de verbo Dei, l. 7. & de bonis operib. partic. 1. 6.)  
Object. 4 Fourthly, these words are not in the Latin Canon; therefore they are not Canonical. This is their chiefest and strongest reason; Or the Enthymeme may be thus framed. Hieromes (or the vulgar) Latin Bible hath not this conclusion, therefore it is not authentical.  
Answ. 1 First, the vulgar Latin Bible is none of Hieromes; Bellarmine himself will not undertake to defend and maintain this quarrel, but ways the cause, in a manner confessing that it is none of his.  
Secondly, Hierome hath corrected many Answ. 2 things in his Bible, upon which he paraphraseth, which yet remain corrupted in the vulgar Latin; and therefore it is not authentical, whosoever owns it.  
Thirdly, I answer the objection with the objection: the vulgar Latin Bible hath not this conclusion, for thine is the Kingdom, etc. Therefore Answ. 3 it (that is, that Bible, or that Interpretation of the Bible) is not authentical. For the proof of this answer observe,  
I. The New Testament was first written in Greek, and this Gospel either in Greek or Hebrew, as all confess (as we shown before in the general questions before the first chapter. Question 10.) And therefore if these words be in the Hebrew copy, and in all the Greek copies, as was showed before; than it must necessarily follow, that the Latin is not authentical which hath them not.  
II. If we look but into this very Prayer, which is taught us by our Saviour, we shall find the vulgar Latin Bible to be of small authority.  
First, in Luke 11.2. The whole Preface is omitted except father, when ye pray, say, Pater sanctificetur, etc. Father, hallowed be thy Name.  
Secondly, the third Petition, Thy will be done, etc. is wholly left out.  
Thirdly, half the last Petition, But deliver us from evil, is left out also. And therefore this Translation is but a crooked Rule to walk by.  
Fifthly, Bellarmine objects; the Greek Fathers, Object. 5 and Churches using this conclusion in their Liturgies, separate it from the Lords Prayer, not continuing it with it, as here it is, Bellar. de verb. Dei 1.7. & de bonis oper. partic. 1.6. And he instanceth upon the Liturgy of Chrysostome.  
Although this Liturgy which he quotes be adulterate, and none of Chrysostom's, Answ. yet it is false that it is separated from the Lords Prayer, for even there it goes before the conclusion: Amen.  
Sixthly, they object, Cui bono? what good Object. 4 could it be to Hierome, or the Author of the Latin Translation to leave it out, if it had been of the Scripture, or divine authority? Or for what end should they do it?  
First, I answer hereunto, as Bellarmine doth for the omission of the Preface, and 2. Petitions mentioned Answ. 1 in the former Objection, Answer last, from Luke 11.2. (de bonis oper. partic. 1.6. quod verò) that this conclusion was omitted through the carelessness and oversight of the Writer or Printer.  
Secondly, our venerable Fulke answers, that Answ. 2 those who writ the first copies over again, omitted these words in the second writing, as a thing commonly known, and daily rehearsed of every man, Fulke, Preface to the Rhomist. §. 38.  
If the authenticalness and divine authority Quest. 1 of the latter part of this verse be thus questioned, then how may it appear that it is Canonical?  
First, the matter and substance of the words is Answ. 1 holy, nothing in them dissenting from the Analogy of faith, but agreeing thereunto, being borrowed from, 1 Chron. 29.11. Cartwr. resp. Rhem. praef. §. 38.  
Answ. 2 Secondly, these words are most apt, fit, and pertinent to the matter in hand; for herein our Saviour renders the reason, why we beg all these things at God's hands, because the Kingdom 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 platform. For the understanding hereof observe, that unto a perfect prayer two things are required; namely, I. To begin in faith: so here we begin, Our Father, etc. II. To end in praise, and thanks, and glory unto God; as here, For thine is the kingdom, etc. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect, and without any praise or thanksgiving unto God.  
Answ. 4 Fourthly, because our Saviour had made us solicitous, and sorrowful by putting us in mind of our enemies in the former words (But deliver us from evil) he doth therefore in these words encourage us, For thine is the kingdom, etc. that we might not fear 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 kingdom?  
Answ. There are many Kings, but they are all subordinate; the true kingdom being only in God; who is the transcendent Lord, or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Lord paramount, or the only true, and independent King, Read for the proof hereof, Psal. 22.28. etc. and 24.7. etc. and 29.10. and 103.19. and Rev. 17.14. and 19.16. and 1 Tim. 1.17. and 6.15.  
How doth it appear that God is the only Quest. 3 true, independent King of the whole world?  
First, because he created all things in heaven Answ. 1 and earth.  
Secondly, because he provides for all creatures, Answ. 2 the eyes of all things looking up unto him for their food.  
Thirdly, because he gives, and establisheth Answ. 3 laws unto all the world.  
Fourthly, and all kings, and governor's are Answ. 4 his deputies, and viceroys, Rom. 13.1. etc.  
Fifthly, because he hath but only one kingdom, Answ. 5 viz. 

In earth, spiritual, and militant.  
In heaven, eternal, 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 thyself, offer up, and devote Answ. 2 thyself wholly unto the Lord, Rom. 12.1.  
Thirdly, look unto the laws and ordinances Answ. 3 of this King, meditate upon them, observe them, and direct thy life by them.  
Fourthly, let his service, and obedience be the work of thy whole life; striving carefully Answ. 4 as long as thou livest to avoid whatsoever thy Lord forbids thee, and to obey whatsoever he requires of thee; that being a new creature, and bringing forth new obedience, thou mayst become acceptable unto him, 2 Cor. 5.9, 17.  
What may we expect from this King, if we Quest. 5 thus labour to serve him?  
Answ. Our expectation doth concern either 

First, this life, wherein we hope for, and expect things belonging either unto the 

Body, which are twofold, namely, both 

Providence in all needful temporal things, for if we serve him, surely we shall be fed.  
Protection from all evil, whether enemies, dangers, casualties, sicknesses, or whatsoever.    
Soul, to wit, the internal, and spiritual kingdom 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 enabled to live wholly unto the Lord, Gal. 2 20.    
Secondly, the life to come, to wit, that eternal, immortal, incorruptible & everlasting Kingdom of heaven; for which we cry daily with the Saints under the altar, How long Lord, how long wilt thou defer thy coming 
c Rev. 6.10 , and with Saint Paul groan 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 enjoy it 
e Phil. 1.23. .    
Sect. 4 §. 4. And the power.] We desire here that we may obey the will of God, Observe. and be freed from all evil, because God is able to do this for us, whereby our Saviour teacheth us, that God's omnipotency is the foundation both of our faith, and obedience, and prayer: As appears by these three particulars.  
First, he who can do all things whatsoever he will, is to be prayed unto; but God is such a one.  
Secondly, he who can be avenged of us when and as he pleaseth, is to be feared, but God is such a one.  
Thirdly, he 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 fear the omnipotency, and power Quest. 1 of God?  
First, rebels and disobedient persons; if the Answ. 1 love of God will not draw them, then let the power of God affright and terrify them; for he is able to take vengeance of them, and although with much long suffering and patience he endure them long (2 Pet. 3.9.) yet at last, he will certainly pour out his wrath upon them (Rom. 2.5.) when they shall not be able to endure his anger.  
Answ. 2 Secondly, the righteous should fear to offend God; remembering these things. 1. God is able to withhold good things from them, if they sin against him. 2. God is able to bring evil things upon them, if they provoke him. 3. God can bring a spiritual weakness 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 be able always to hear and help, then how comes it to pass that sometimes he hears not, and sometimes hears; yea, sometimes helps not, and sometimes helps?  
Answ. 1 First, it is true that sometimes God hears not; but the reason hereof is not because he cannot, but for some other cause, namely.  
1. Because he who prayeth unto him pleaseth him not in his life and conversation; and therefore his prayers return bacl again as an abomination unto God.  
2. Because the petitions which are poured forth please him not; being either wicked, or worldly, or malicious, or vain, 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 thyself, to wit, either;  
I. For the trial of thy patience. Or,  
II. For the strengthening, and exercising of thy faith. Or.  
III. For the augmentation, and increase of thy experience, grace, strength, etc.  
Answ. 2 Secondly, if it be a righteous man that prays, God always hears him, in as much as may be good for him, and never denies his requests; yea observe, I. Unto God nothing is impossible to do. II. For the good nothing is too much to be done. And therefore happy is the condition of the righteous in his prayers, james 5.16. for that is his cornucopia. First, wantest thou temporal good things, then pray, and they shall be given. Secondly, desirest thou freedom from evils, then pray, for there is no time too late for God to help, james 5.16. Psal. 90.3. Thirdly, desirest thou to be preserved from temptation, then pray, and the grace of God shall sustain thee, 2 Cor. 12.9. Fourthly, desirest thou to be delive, red from Satan then watch and pray. Fifthly dost thou desire increase of grace, peace of conscience, then pray for it. Sixthly, dost thou from thy heart desire that thy heart were made a temple of the Holy Ghost, then with thy heart pray unto, God first to purge, and then to possess thy soul, Prov. 21.1. Rom. 8.22.  
Sect. 5 §. 5. And the glory.]  
Our Saviour in these words shows, that God's Glory is to be sought before all other things: and we must labour to do all things to his glory; but of this we have spoken before, vers. 9  
§. 6. Amen.] Sect. 6  
What is the meaning of this Word? Quest. Answ.  
It is used three manner of ways, namely,  
First, by way of asseveration; and thus it is rendered Certè, verily; Thus Christ often; Amen I say unto you, that is, verily I say unto you.  
Secondly, by way of professing; and thus it is rendered, fiat, it shall be done, or I believe it to be true.  
Thirdly, by way of praying, and thus it is rendered, fiat, so be it; and this is the meaning of Amen in this place.   
VERSE. 14. For, Verse. 14 if ye forgive men their trespasses, your heavenly Father will also forgive you. 
For if ye forgive men their trespasses.  
Why is this Petition of all the rest only repeated? Quest. 1  
First, this Petition is repeated for the difficulty Answ. 1 of the duty required; It is so hard a thing unto flesh and blood to forgive, that our Saviour doth second the Prayer with a promise of pardon from God in this verse.  
Secondly, this Petition is repeated for the necessity Answ. 2 of the duty enjoined.  
When is this duty of forgiving necessary? Quest. 2  
First, it is necessary always, so long as we Answ. 1 live; because God requires it of us, and because it is pleasing unto him.  
Secondly, it is particularly necessary in the Answ. 2 Supper of the Lord; and that in a double regard,  
I. Because then we are to be reconciled unto God, and stand in need, that all our sins should be abolished, and blotted out: now if we desire that God should be reconciled unto us, we must be reconciled unto our brethren; and if we desire to be forgiven of God, we must forgive them.  
II. Because, than we are to be united into one body, and to be made one Bread: And therefore reconciliation is then principally necessary.  
How is this brotherly union and concord to Quest. 3 be wrought, and continued?  
First, let him who hath done the wrong Answ. 1 and injury humble himself, and make restitution, and satsfaction for his wrong done.  
Secondly, let those who are injured and Answ. 2 wronged bury all injuries and wrongs in the grave of oblivion.  
Thirdly, let them embrace and love their Answ. 3 brethren with their whole heart; that is,  
I. The Saints, and all holy men in the Lord.  
II. All men whatsoever for the Lord.  
Fourthly, let both, and all, resolve these Answ. 4 things for the time to come, namely  
I. Not to remember what is bypast: this belongs principally to the injured party.  
II. Not to provoke any by injuries: this belongs unto the injuring party.  
III. Not to be easily provoked unto revenge by wrong: this belongs unto the person injured.  
IU. Not to esteem of earthly things before heavenly, or spiritual: that is, not so deeply to apprehend a temporal injury, that rather than suffer it, we will deprive ourselves of a spiritual benefit and mercy: like many, who will rather forbear coming to the Sacrament then pardon their brother: yea rather let their own sins alone unblotted out in God's Book, then obliterate their brother's transgression out of theirs.   
VERSE 15. But if ye forgive not men their trespasses, Verse. 15 neither will your Father forgive you your trespasses. 
In this verse our Saviour shows, that there is no salvation without remission, that is, no mercy to be expected from God, without showing of mercy unto our brother; or there is no hope that God will forgive us, except we forgive him.  
Why will not God forgive us, except we Quest. 1 forgive others?  
First, because not to pardon our brother is Answ. 1 an argument of a mind void of charity.  
Secondly, because not to forgive those who Answ. 2 injure us, is a work of Satan.  
Thirdly, because not to remit a wrong is Answ. 3 an inherent sin which is not yet repent of: And therefore such a one God will not pardon.  
Will not God forgive us our trespasses, except Quest. 2 we forgive others perfectly, without any relics of anger, dislike, or revenge?  
First, we must not expect to pardon injuries Answ. 1 perfectly; we carry a body of sin about us, and we have the relics of sin in us, which hinders us from perfection in any duty. Rom 7, 23. Gal. 5.17.20.  
Secondly, but these two things we must Answ. 2 do, and then confidently hope for pardon from God, namely  
I. Resist even all inward grudges, and spleens, and disfavours, and desires of revenge; giving place to none of them, but striving against them, and withstanding them even unto blood 
d Heb. 12.4. .  
II. Endeavour to corroborate and strengthen thy heart against all such corrupt relics of anger, dislike, and revenge, by fervent Prayer unto God.  
Whether must the injured person, pardon the Quest. 3 injury, if the injurious seek not reconciliation at his hands?  
Answ. He must: for if his brother forget, or neglect his duty, he must not therefore neglect his own.  
Object. Our Saviour saith, If thy brother trespass against thee, and turn again unto thee, saying I repent, thou shalt forgive him 
e Luk. 17.4.  that is, if he desire me to forgive him, and to be reconciled unto him; wherefore I need not forgive him, without this submission and acknowledgement from him.  
First, certainly it is most true, that it is his Answ. 1 duty to desire remission and reconciliation, who hath done the wrong.  
Secondly, but if he will not, yet thou must Answ. 2 be careful of the salvation of thy own soul, and solution of thy debts, which thou canst never procure but by pardoning thy brother, and being reconciled unto him.   
VERSE. 16. Moreover when ye fast, Verse. 16 be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast: verily I say unto you, they have their reward. 
When ye fast, be not as the hypocrites.]  
What benefit or commodity do we gain by Fasting? Quest.  
Bellarmine (lib. 2. the jejun. cap. 2. Answ. Shows five utilities of fasting; namely,  
First, it is profitable for the taming, and subduing of the flesh, and internal corruption.  
Secondly, it is profitable for the disposing and exciting of the mind unto Prayer, and the meditation of holy and heavenly things. These two we grant  
Thirdly, it is profitable unto the worship of God; For it is not the worship of God in itself, but only accidentally, because it doth dispose a man unto the worship of God, and so it is pleasing unto him.  
Fourthly, fasting is profitable (saith the jesuite) for the satisfying of God for the sins we have committed, and for the appeasing of him, This is false, as appears thus  
I. If fasting could satisfy for our sins, and appease God, than Christ died in vain.  
II. In those places of Scripture where we read, that God turned away his anger from the persons fasting, as from Ahab, Hester, the jews, and Ninivites; even there this is not ascribed to their fasting, but to their praying.  
Fifthly, fasting is profitable for the meriting, and obtaining of temporal blessings, and eternal mercies. For Annah by fasting obtained a Son. 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast: but this is false, as appears thus.  
I Annah obtained her son by Prayer: for this child I prayed, and the Lord hath given me my petition, which I asked of him: saith Annah unto Eli. 1. Sam. 1.27.  
II. God gives nothing of debt unto man, because in nothing God is debtor unto him, as is showed elsewhere.  
III. Christ promiseth unto him that fasteth a free reward, but it is for prayers sake; for good things are given unto those who pray per se, but to those who fast, ex accidenti. Now it is manifest, that to him who prays the reward is given not of merit, or deb●, but of mercy, and favour; for the person praying is only an humble beggar ask an alms, to whom nothing is owing; and therefore much less is any thing owing unto him who fasts.   
Verse. 17 VERSE. 17. But thou when thou fastest, anoint thine head, and wash thy face. 
Sect. 1 §. 1. But when thou fastest, etc.]  
Quest. Answ. What is the meaning of this verse?  
I will give no other answer unto this question here, but only that which the Father gives (August. serm. 41. ad frat) Christus nos jubet jejunare, lavare faciem, caput ungere. Christ commands us to fast, to wash our face, and to anoint our heads; wherein he doth point out three Christian duties unto us; Quid enim aliud jejunare nisi à malo declinare; faciem lavare nisi bonum facere; caput ungere ni si totum Deo tribuere; What is meant by fasting, but only to turn and abstain from evil; what other thing is meant by washing the face, then only to do good: And what can the anointing of the head signify but this, that we must dedicate ourselves wholly unto the Lord; and ascribe all glory and honour unto him in every good work we do.  
Sect. 2 § 2. When thou fastest.]  
Our Saviour here doth not take away the object, but still granteth the use thereof: that is, he doth not forbid fasting, because hypocrites abuse it, but doth notwithstanding allow the exercise of it: from whence I might observe two things, namely,  
Obser. 1 First, that those things which have been long and palpably corrupted either by abuse or superstition, may yet notwithstanding be recalled and reduced unto a holy use. But I pass by this.  
Obser. 2 Secondly, that although the fasting of hypocrites be condemned, yet there is a fast which is pleasing unto God, and approved by him.  
Object. Fasting is an outward ceremony, and therefore ended in Christ.  
Answ. 1 First, the ceremonies of fasting are properly in the rites thereof; that is, fasting in itself was not a ceremony, but these things in fasting were ceremonial, to wit, sackcloth, ashes, and the rending of the garments.  
Secondly, all external and adiaphorall Answ. 2 actions are not antiquated, & worn out of date; yea this of fasting is commanded, Levitic. 16.29. & 23.27. & Numb. 29.7 &. joel. 1.14.2.12.15. & 1 Corinth. 7.5.  
Thirdly, this duty of fasting is to be undertaken Answ. 3 for the commodity, and utility thereof; as a remedy against many evils.  
What necessity is there of fasting? Quest. 1  
First, we have cause to fear many temporal Answ. 1 evils: And therefore fasting conjoined with Prayer is a good means for the averting of them.  
Secondly, we have committed many sins Answ. 2 against our God; therefore it is equisite that we should humble ourselves by faring, as Ahab did, King. 21. and Dan. 9.3.  
Thirdly, our corrupt nature is rebellious, Answ. 3 warring against us; wherefore by fasting it had need be tamed, Rom. 7.23 and 1 Cor. 9.27.  
Fourthly, naturally we are weak unto (and Answ. 4 dull in) the performance of good duties; and therefore it is necessary that we should quicken, and rouse up ourselves by fasting; for it corroborates us unto prayer, and private meditations, and the hearing of the word, and every good work (Acts 13.3. and 14.23.) and that by these means. I. By quickening and sharpening the sense. II. By taking away sleepiness, dulness, and stupidity. III. By kindling, and enflaming our zeal.  
What is fasting? Quest. 2  
It is an exercise whereby we abstain from Answ. 1 our accustomed food for a time, for certain causes, and that without superstition, Aretius, Calvine, this is an outward Fast.  
It is a religious exercise, whereby we deny Answ. 2 unto ourselves for a time all things that are pleasing and delightful unto our nature; and by conjoining thereunto mourning and humiliation, we arm ourselves thereby unto the works of religion. This is an inward fast.  
How many parts are there of a true Fast? Quest. 3  
Three namely, 

First, the foundation; which is the sense of our poverty, whether 

Answ. Public, of that whole Church wherein we live.  
Private either 

Of ourselves.  
Of others, as David did, Ps. 35.13.     These are either 

Externall, as a calamity either 

Fallen out already, as Iosh. 7. judg. 20. and 2 Sam. 1.  
Hanging over our heads; which is both threatened by God, jonah 3.5. and feared by us, Ezrah 8.21.    
Internal whether it be through 

Sorrow for some sin or sins committed.  
Fear of temptation, or inward concupiscence.  
Weakness, in the performance of good duties.      
Secondly, the outward practice thereof.  
Thirdly, the inward truth, or life thereof.    
Secondly, the next part of a true fast is Praxis externa, the outward practice thereof, wherein there are these things required; to wit:  
First, an abstinence from meat, and drink for a time?  
This is either 

Absolute, from all kinds of meat or drink for the time of the continuance of the fast: as was observed by the Jews, Hest. 4.16. and the Ninivites, Jonah 3.5. Or,  
Respective, which is either in regard of 

The quality of the meat; when men abstain not from all sorts of meats, but from all sorts of pleasant and delightful meats.  
The quantity of the meat, Multi panem in pondere, aquam in mensurà 
f Isidor. . Many eaten by weight, and drunk by measure, Because In nimio pane non de est peccatum 
g Bern. de pass. dom. 42. .      
Secondly, an abstinence from all natural delights, Esa. 22.12. Amos 6.6. Mourning is the way unto repentance, 2 Cor. 7.10. and therefore in the time of fasting (which should be a time of humiliation) we should rather go unto the house of mourning then of mirth.  
Thirdly, an abstinence from wedlock comforts, Let the Bride go out of her chamber, joel 2.16. and 1 Cor. 7.5.  
Fourthly, an abstinence from our labours, and works, because employments distract the mind, Numb. 29.7.  
Fifthly, some add, that hereunto is required Alms, Esa. 58.7.  
Thirdly, the last part of a true fast is Interna veritas, the internal truth and life thereof; & this is the marrow of the matter, because the heart is to be established with grace, and not with meat, Heb. 13.9. Here many things are observable, but I reduce them unto these three, I. There must be a rending of the heart. II. A turning unto God. III. A sacrifice to offer up unto God.  
First, in the true internal or inward fast there must be a rending of the heart, and an humbling of the soul joel 2.13. Rend your hearts, and not your garments, so Leu. 16.29. and 23.28. Here we should seriously meditate of those things which might wound, and break the soul, as the corruption of our whole nature; the multitude and magnitude of our bypast sins; the weight, and strength of our present concupiscence, the malice of Satan against us; the danger of hell fire; the many provocations of our God. Oh happy is that man who can weep drops of blood, and can sink himself (upon the day of fasting) unto the bottom of sorrow; for such God will comfort, and raise up, 1 Peter 5.6.  
Secondly, in the true fast there must be a converting and turning of the heart unto God, joel 2.13. Rend your hearts, and turn unto the Lord. In this conversion there are three things required. I. A turning from sin, both our old sins, and all sins. II. A hungering after a reconciliation with God, as the prodigal child did, Luke 15. III. A desire to possess and enjoy God by faith in the soul; and to be m●de partakers of internal joy by the Holy Spirit.  
Thirdly, in the true fast, we must provide some sacrifice to offer up unto God. Thus the Lord commands his people upon the day of fasting to afflict their souls, and to offer an offering to him, Leu. 23.27. and Numb. 29.7.  
Sacrifices are now ceased, and therefore what Quest. 1 must we offer up unto God?  
First, we must offer up unto God a broken Answ. 1 and a contrite heart, for such a sacrifice pleaseth him well, Psal. 51.17. but of this something was said before.  
Secondly, we must offer up unto God the sacrifice Answ. 2 of repentance; we must sacrifice our sins and repent us seriously of our iniquities.  
Thirdly, we must offer the sacrifice of mercy Answ. 3 unto God; in the day of humiliation and fasting, we must pardon those who have offended us, and be reconciled unto those who are at odds with us, and do good unto those who stand in need of our help, relief, and secure 
h Esa. 58.7. Ezac. 7.9. .  
Fourthly, we must offer up the calves of our lips, and sacrifice of our prayers unto God: for fasting is no fasting without prayer, Ose. 14.3. Answ. 4  
Fifthly, we must offer up the sacrifice of Answ. 5 praise unto God, that is, give thanks unto his name (Heb. 13.15.) both for those many mercies he bestoweth upon us, and those many evils we are preserved from by him.  
Sixthly, we must offer up ourselves unto Answ. 6 God, and that two manner of ways, namely: I. By adjudging ourselves worthy of punishment both temporal and eternal: for this vilifying, and debasing of ourselves doth glorify our God. II. By addicting, and devoting ourselves wholly up unto the service of the Lord, resolving henceforth to serve no other but only him, all the days we have to live.  
What time is most fit for fasting? Quest. 5  
We fast either for 

Answ. Temporal things and that either for the 

Removing of evils whether 

Public or  
Private Here there is need of the acknowledgement of our deserts, of our humiliation, of the deprecating of the punishment, and the taking away of the evil which is feared and deserved.  
Procuring of good things, as the Church did, Act. 13.3. and 14.23. and our Church now doth at the ordination of Ministers.    
Spiritual things, and that either for 

The quickening of our prayers, and that if we be sensible of 

Some present temptation, or lust, or concupiscence, and desire that it may be mortified and subdued.  
The absence of Christ, whom we desire should return as the Apostles desired to have him awaked, Matth. 8.25.    
Private meditations, & that whether they be for things 

By past, as for 

The sins of our youth.  
The loss of our time.  
The love of Christ towards us.  
The bitterness of his death and passion, etc.    
Present, as namely the examination of our lives, sins, occasions unto evil, repentance, faith, and the like.    
Holy duties, as the hearing of the Word, the receiving of the Sacrament of the Lords Supper, and the bringing of our infants to the Sacrament of Baptism: Before all which duties, fasting conjoined with repentance and prayer is very profitable.        
Sect. 3 §. 3. Anoint thy head, and wash thy face.]  
Quest. 1 What is the meaning of these words?  
Answ. 1 First, some understand them Tropologically namely:  
I. By head, some understand Christ, and by anointing, Alms: Anoint thy head, that is, do good unto thy Neighbour; for love is like unto ointment, Psal. 133. thus Chrysost. (hom. 9 fer. 4. Ciner. tom. 2.) Vnge caput, id est Christum, etc. Anoint thy head, that is, Christ with the oil of mercy and charity, as Mary did, Mat. 26.7. Chrys. imperf. s.  
II. Some take the head for the sense, reason, and understanding, because that is the head of the soul; and by the anointing they understand joyfulness and cheerfulness; Anoint thy head,  latitiam spiritus sancti intus habeamus, that within in thy soul thou mayst have the joy of the Holy Ghost, Chrysost. imperf. and Hilary s. and Gualt. s.  
III. Some take face for conscience, and washing for cleansing; wash thy face, that is, purge and cleanse thy heart, August. s. and Hilary. s.  
iv Some by the face, understand the conversation; which must be washed and cleansed from all pollutions whatsoever, Philippians 2.15.  
V Some by the face understand both these; Wash thy face, that is, both thy body and soul from all filthiness of sin. Chrysostome imperf.  
Secondly, some understand these words literally, Answ. 2 that is, strictly according to the letter, to wit, of a general command of anointing the head in fasting: this with an unanimous consent is confuted and rejected by Hierome, Chrysostom, Augustine, and Hilary, and that for these reasons:  
I. Because this was never used either by any converted Jews or Christians.  
II. Because thus they should make a greater ostentation of their fasting then the Pharisees did.  
Thirdly, some expound these words literally, Answ. 3 but not so strictly according to the Letter, as the former did; to wit, only respectively according to the manner of the Gentiles; and this interpretation is twofold, namely,  
I. Because anointing was accustomed in the times of jollity and mirth; therefore we must be so fare from showing any heaviness or sadness in our countenance, that we must rather put on a show of joy and mirth; thus Hilary sup. But Calvin refutes this, because this were to fall into the contrary dissimulation.  
II. Those signs of cheerfulness which thou showest at other times ordinarily in thy countenance, refuse them not; And this is principally and generally taken to be the meaning of this place, and to this I assent, because the inhabitants of the East did use to anoint themselves.  
What use was there of Oil amongst the Oriental, or people of the East?  
We read of a double use namely, 

Answ. Typical, which was twofold, 

Sacramental, thus the Kings and Priests were anointed.  
Extraordinary, as jam. 5. of which in his proper place.    
Ordinary, which was either for 

Ornament, thus (almost) every day they did anoint themselves, except it were upon the days of fasting and humiliation. Read Ruth 3.3. and 2 Sam. 14.2.  
Mitth and rejoicing, as Psal. 45.7. this differeth not much from the former, as appears by 2 Sam. 12.20.  
Reverence, Psal. 23.5. thou anointest my head (that is, causest me to be had in reverence and honour) even is the presence of mine enemies: thus Christ's feet was anointed, Luke 7.46. and his head, john 12.3. in token of reverence.  
Sepulture and burial; thus Christ saith, that Mary poured ointment upon him, for his burialli.  
Agility, thus their Champions were anointed to make them more quick, nimble, and agile.      
How may this anointing of the head with oil and washing of the face, be applied profitably to the present duty of fasting?  
By an Analogy we may collect from hence an Allegorical description of a true fast.  
For the better understanding, and clearer confirming of this, observe these two things:  
Obser. 1 First, true fasts ought to be performed and celebrated with the oil of gladness, that is, spiritual joy, Rom. 12.12. and 14.17. Philipp. 4.4. Remembering, that it is the work of the Lord, and therefore it must be done cheerfully; yea it is a spiritual work, and therefore it must be performed in spirit and truth, that is, with the alacrity of the soul: More particularly;  
1. We must labour to perform our fasts with cheerfulness; remembering these two things,  
First, how necessary it is to fast; our sins are many, our estate is perilous, our enemies are crafty, yea our pleasure doth often seduce, and lead us aside: And therefore very requisite it is, that we should by abstinence strengthen ourselves.  
Obser. 2 Secondly, how profitable it is to perform this work with readiness and cheerfulness of heart; for it shall be rewarded, verse 18.  
2. We must labour to sanctify our fasts in the Spirit, Rom. 5.5. Remembering that as we do the work of the Lord, so we shall be assisted in our work by the Lord.  
Secondly, our Fasts ought to be pure, and that both  
I. In conversation, lest otherwise we should be a disgrace and dishonour unto Religion.  
II. In conscience (Esa. 1.16. and 52.11. and 1 Thess. 4.3. etc.) because no unclean thing shall come unto God, Ephes. 5.5. Act. 10.14.  
Quest. 4 How may we know, whether our Fasts are sanctified unto the Lord, or when we fast, whether we fast unto him?  
By this, if thou washest thy face in thy fast; Answ. that is, if thou cleansest and urgest thy conscience from sin?  
This is Ignotum per ignotius, or at lest Quest 5 per aequè ignotum;. therefore how may we know, whether we be washed and purified from our sins, or not?  
This may be known by the examination of these particulars; viz. Answ.  
First, hast thou inquired out all thy sins, both new and old, both of omission and commission, both substantial and circumstantial, both of thought, word, and deed; and that for this end, that thou mayst mourn for them, and labour to expel them?  
Secondly, hast thou put off thy sins, tearing them from thee, as Hercules did the shirt, sent him by Dejanira; casting them from thee with a full purpose of heart never to put them on, or to turn unto them again?  
Thirdly, hast thou learned the way of sin, that is, all the turn, and wind, and movings, and secret passages, and occasions of iniquity, Esa. 5.18.  
Fourthly, hast thou resolved to fast, and to abstain from all sin as long as thou livest?  
Fifthly, hast thou by prayer washed thy own soul, both with the tears of contrition, and the tears of supplication, imploring the Throne of mercy for spiritual strength against sin?  
Sixthly, hath Christ answered thee, within speaking peace unto thy heart by faith? Certainly if these things be in us and abound, we may be certainly assured, that our fasting shall be rewarded.   
VERSE 19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thiefs break through, and steal. 
Capite hoc sexto duo prohibentur. Hypocrisis versu 1. & Amor mundi versu 19 etc. vel Post exhortationem ad contemptum inanis gloriae, jam hortatur ad contemptum mundi, Cujus  
Cujus tres gradus videtur taxare, viz. 

Sordidan avaritiam in quà taxanda duo ponuntur, 

Regula duplex thesaurizande, 

Negativa, ne thesaurizetis super terram, versu 19  
Affirmativa, reponite in coelis, verse. 20.    
Ratio quadruplex, quarum 

Prima, inclusa in praecepto, quia 

Terrena incerta, caduca, verse. 19  
Caelestia secura, certa, verse. 20.    
Secunda, ab effectu; quia cor abstrahunt, verse. 21.  
Tertia, ab alto effectu, quia sensum obtenebrant, verse. 22.23.  
Quarta, ab officio serviendi Deo (vel ab impossibili) verse. 24.      
Nimiam solicitudenem, à quà dissuadet argumentis, aliis 

Generalibus naturalibus quae possunt applicari omnibus hominibus 
k Vide Muscul. s ●ag 160. b.  Hic 

Regula, Ne curate 

Vitam, quid 1. edetis. 2. bibetis, vers. 25.  
Corpus, quid induemini, verse. 25.    
Rationes tum quia 

Deus dat majora: Cur haec dubitas, verse. 25.  
Deus pascit volucres non laborantes, ver. 26.  
Cura tua vana, nil potest efficere, ver. 27.  
Deus vestit flores, vers. 28, 29, 30.   est argumentum 

A majori.  
Ab exemplo  
Ab inutili.  
Ab exemploalio.      
Particularibus spiritualibus, solis fidelibus applicandis. Hic duo, viz 

Prohibitio ubi duo 

Regula, ne curate cibum, potum, vestes, verse. 31.  
Rationes duae 

Prima, ab exemplo contrario Ethnicorum, verse. 32.  
Secunda, a providentia patris, vel a spe filiorum 32.      
Praeceptum ubi 

Regula, quaerite primò 

Regnum coelorum, vers. 33.  
justitiam ejus vers. 33.    
Ratio, omnia addentur, verse. 33.        
Minimum gradum curae de futuro, crastino. Hic 

Regula, ne curate in crastinum, verse. 34.  
Ratio, Hodiernus dies dat satis curarum, verse. 34.      
Sect. 1 § 1. Lay not up for yourselves, etc.]  
Quest. 1 Why doth our Saviour add this exhortation?  
Answ 1 First, because the Pharisees being rich, their abundance might be a stumbling stone unto the Apostles; Observe. And therefore Christ doth arm them against it: Teaching them, that it must not offend the godly, to see the ungodly rich, and great in the world (Psal. 37. and 73.) for the time will come when there will be a change, the wicked being miserable, and the righteous happy.  
Answ 2 Secondly, because the love of riches becomes not the Apostles of Christ; For  
I. How can they be enemies unto the world, if their heart be in the world?  
II. How can they be faithful unto God, if they serve the world and hate God?  
III. How can they strive and contend for heaven except their hearts and affections be there?  
IU. How can they but seek their own lucre and gain in all things, if their hearts be on the earth?  
V How can they dissuade others from the love of the world, if themselves be guilty thereof?  
VI How could or would they be believed if they should dissuade others, from the treasuring up of riches, if themselves were given hereunto?  
VII. How unfit was it for those times of persecution and trouble, to lay up treasures?  
And thus for these causes our Saviour gives this exhortation unto the Apostles.  
Why doth not our Saviour add, lay not up treasure Quest. 2 for yourselves as the Hypocrites do, as he did fore, both in prayer, alms, and fasting?  
First, because not only hypocrites, but all others Answ. 1 (in a manner) were guilty of this. Gualt. s.  
Secondly, because those who were esteemed Answ. 2 most wise in the world were given too much to the love thereof; And therefore our Saviour forbids it in general.  
Whom doth our Saviour here speak unto? Quest. 3  
Not only unto his Apostles, Answ. but also to those who were rich, and desired to be rich: because he neither would have them to gather treasures, nor to set their hearts upon them, whom they have laid up.  
What doth our Saviour prohibit here, when Quest. 4 he saith lay not up for yourselves treasure?  
He doth not forbid labour, Answ. and honest callings, whereby necessary things may be acquired, without the detriment and hurt of our neighbour (for this is commanded Ephes. 4.28. and 2 Thes. 3.11, 12.) but the love of temporal things (as follows by and by) which is conjoined with the neglect of divine worship; and a diffidency or distrust of the providence of God.  
§. 2. Lay not up treasures,] Sect. 2  
Why doth our Saviour prohibit this? Quest. 1  
First, because he who is addicted unto earthly Answ. 1 things is an Idolater; not believing that God is the Creator of heaven and earth, and their Lord before whom they must have no other Gods.  
Secondly, because he who is addicted unto the world doth deny the providence of God, Answ. 2 yea God himself.  
It is worthy observation, how our Saviour doth confirm the providence of God even by the book of nature, as an Antidote against this love of the world: and that by these Arguments.  
Argu. 1 First, we should leave the care of providing food and raiment for us, unto him, who hath given both body and soul unto us, verse 25. The Argument plainly is this: The soul (that is, the life) is much more excellent than meat; And the body is much more excellent than clothing; Therefore he who gave the greater and more excellent things unto us without our entreaty; will much more give the less worthy, if we pray unto him.  
Hereunto we might add these reasons.  
He Who hath not spared to give his Son for us (Rom. 8.32.) will not deny us inferior blessings.  
He who hath given us bread from heaven, (John 6.) will give us earthly food.  
He who hath given Christ to be a garment unto the soul (Rom. 13.11.12.) will apparel the body.  
Argu. 2 Secondly, he who feeds the birds is God, yea thy Father; and therefore he will not deny meat unto thee.  
The Master of the family, who gives meat to his horse, and oxen, and sheep, will certaine●y not withhold it from his children. Now if men who are wicked know, how to give good things unto their children; how much more than our heavenly Father, Luke 11.  
Argu. 3 Thirdly, he who  the lilies, will much more have a care of clothing us.  
Answ. 3 Thirdly, because the Gentiles love and labour for these earthly things: now we should be better than they.  
Doth our Saviour forbidden us to lay up temporal Quest. 2 riches.  
Answ. Not absolutely, but respectively; but of this by and by, verse 24.  
Quest. 3 What is principally prohibited in this verse?  
The love of riches, or the setting of our hearts upon them. Answ.  
Riches are the blessings of God, why therefore Quest. 4 may we not love them?  
First because it is undecent for an heir of Ans. 1 heaven, to be so base minded, as to mind, or love earthly things: It is a disgrace for a man to delight in childish vanities and toys.  
Secondly, because riches hurt us, and bring Ans. 2 many cares along with them; of this verse 24.  
Thirdly, because riches tempt unto many evils, Ans. 3 1 Tim. 6.10. For from hence come I contentions and suits, II. Injuries and wrongs. III. hardheartedness towards the poor. iv fraud, deceit, false weights, and measures, lying and dissembling. V supplanting of others. VI false witness, perjury, and bribes in judgement. VI theft and sacrilege. VII. oppression of Orphans, & making shipwreck of a good conscience. VIII. Usury and extortion IX. murder. X. treasons and treacheries XI. the denial of the faith and Apostasy. All these effects and more the love of riches hath produced. And therefore let us not so love riches, as that either, I. we unsatiably desire them, when we want them. Or II. Rejoice in the fruition of them when we have them. Or III. Mourn and grieve for their loss, when we are deprived of them.  
§. 3. On earth.] Sect. 3  
Our Saviour here by an Antithesis doth show, that the love and affection of earthly things is unbeseeming a Christian.  
Why may not the righteous love earthly things? Quest.  
First, because they are most fit for bruit beasts Answ. 1 to affect, who are merely mortal, and led only by sensual appetite.  
Secondly, because we must not remain on Answ. 2 earth always; and therefore our affections should not be here.  
Thirdly, because we have a better country, Answ. 3 which is above; & therefore our affections should not be set upon those things which are below, but we should 1. Mortify all earthly, and carnal affections, Col. 3.5. 2. Hunger after Christ, who fare exceeds all worldly treasures and delights. 3. labour for the certainty of salvation, Luke 10.20. and peace of conscience, Phil. 4.7.  
§. 4. Where the moth and rust doth corrupt.]  
What is the meaning of these words? Sect. 4  
First, the phrase here used is applied to our Quest. 1 vulgar and common possessions, and the corruption thereof, For 1. Moth is applied to garments. 2. Rust, to vessels. 3. Thiefs to both.  
Secondly, the meaning is, that all things here Answ. 1 are subjected to vanity and corruption.  
Christ doth not here name Lions, bears, shipwreck, fire and the like but ordinary and weak things, to teach us: Obser. That the smallest and most usual evils are instruments of God's correction: For 1. He can convert and turn all things, yea even evil things unto good: 2. He can make use of sathan well; and therefore whatsoever evil doth afflict us is but the Lords rod. And therefore we should see God's hand in all evils.  
We may see the hand of God in the Moth, Quest. 2 and rust, but how in the thief, whose deed is wicked, yea forbidden by God positively in his law, Thou shall not steal?  
God permits thiefs either 1. Answ. for thy covetousness and hardheartedness. Or 2. for the correction of the negligence of the commonwealth: because sin is not punished. Or 3. for some other sin, because it is usual with God to punish one sin with another.  
If it be thus, than thiefs are Gods servants. Object.  
Certainly they are, Answ. as Asshur was the rod of his anger; and Nabuchadnezzar an instrument to punish the Jews: thiefs are Gods servants as the Chaldeans, and Sab●ans, and sathan himself was, job 1. By'r yet these must know that they are indeed the slaves of sathan, and that God will at length cast them into the fire.  
What may we learn from hence? Quest. 3  
The Omnipotency and infinite power of God, Answ. who can punish us by the least creatures: He did not oppress Egypt with Lions, but with Grasshoppers, and Frogs, and Flies, and the like: And thus often the least creatures have been great enough to take away the li●e of man. As for example. First, we may see this in Animate creatures; 1. Popilius, Hatto, and divers others were slain by rats and mice. 2. Aristides died through the bite of a weasel. 3. Messalinus, was killed with Horseleeches. 4. Hermonactes was stung to death with Bees. 5. Pope Adrian was choked with a fly. 6. Cassander was eaten with louse. 7. Antiochus, and Herod with worms  
Secondly, we may see the truth of this in Inanimate things. 1. Alexander Eleus the Philosopher died with a reed. 2. Drusus, the son of Claudius Caesar was choked with a pear. 3. Terpandrus with a fig. 4. Sophocles, with the stone of a grape. 5. Tarqvinius Priscus with a fish-bone. 6. Our Earl Goodwin with a crumb of bread. 7. Fabius with a hair in milk. 8. sampson Sultan of Egypt, was choked with dust.  
Thus we may read as in a Map, God's Omnipotency, and Man's Impotency: and learn to fear him, who is able to arm the least and weakest of his creatures, and make it strong enough to cope with, and conquer sinful man.   
VERS. 20. But lay up for yourselves treasures in heaven, Verse. 20 where neither moth nor rust doth corrupt, nor where thiefs break through, and steal. 
§. 1. Lay up for yourselves treasures in heaven.]  
Sect. 1 How doth this verse agree with Colos. 1.5. For Quest. 1 there the Apostle saith that life and glory as laid up (to wit by God) in heaven: but here our Saviour biddeth us to lay up treasure for ourselves in heaven; where by treasure is meant eternal glory?  
We must here distinguish between these two things, Answ. namely, 1. The essence and substance of glory. 2. The degree and measure of glory.  
First, there is the essence and substance of glory, which consists in the fruition of the presence of God, in the fellowship and society with God the Father, Son, and holy Ghost, and with the Angels and Saints: now this the Apostle speaks of Colos. 1.5. because this is laid up for true believers.  
Secondly, there is the degree and measure of glory, which may be laid up, and may be increased by believers: For they by their good works of faith may treasure up a greater measure, & degree of glory. True it is, that a greater reward shall not be given them in heaven for the merit of their works, but of the mere mercy of God, who in the day of retribution will crown his own gifts, not our merits: and where he finds a greater measure of gifts; and a greater measure of the works of faith, there he will in mercy bestow a greater measure of glory, according to that of the Apostle, He that soweth sparingly, shall reap sparingly, and he that soweth liberally, shall reap liberally 
l 2 Cor. 9.6. . And again, as one star differeth in brightness from another, so shall it be in the resurrection 
m 1 Cor. 15.41. . Whence it appears that there shall be a greater measure of glory in one Saint then in another, according to the measure of the works of faith. Now this our Saviour speaks off in this place: lay up treasures for yourselves in heaven, that is, treasure for yourselves, a measure of glory; and add one measure to another: as men in heaping and hoarding up riches, add one shilling and one pound unto another.  
§. 2. Lay up treasure in heaven, where neither Sect. 2 moth, nor rust, etc.]  
What is the principal scope of our Saviour in Quest. 1 this verse?  
His main drift, I conceive, Answ. is to show an Antithesis or opposition between terrestrial, and celestial treasures.  
Wherein and how do they differ? Quest. 2  
First in temporal things the success, and event Answ. 1 is uncertain: yea often the end doth not answer the expectation, nor the crop the pains, but a man utterly loseth his labour: But piety hath certain Promises of God, and heavenly glory in the life to come. And therefore the Lord being true, the event and success of heavenly treasures is certain.  
Secondly, In earthly things a man often takes Answ. 2 much pains, and great labour for little profit, & benefit: But in heavenly things the least thing, even a cup of cold water shall have a plentiful reward, Mat. 10.42. and our least sufferings shall be crowned with exceeding glory, Rom. 8.18.  
Thirdly, earthly things are but temporary, transitory Answ. 3 and corruptible, & are sometimes spent & & exhausted by use, sometimes corrupted or deraced, either with the moth, or rust, or age, yea though they be retained entire, and reserved safe, yet they cannot make the possessors constantly & solidly happy and blessed. But heavenly treasure our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 12.33. a treasure which faileth not; because neither by time, use, or any way they can either be diminished, defaced, corrupted, or made worse; but are durable, perpetual, eternal, yea a treasure which can never be exhausted, but will remain with, and make eternally happy the possessor thereof.   
VERS. 22.23. The light of the body is the eye: Verse. 22.23. if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness. 
§. 1. The light of the body is the eye, etc.] Sect. 1  
The Papists say, Argu. that in men there is (Liberum Arbitrium & a malo & ad bonum) a freedom of will, by which we may both do good, and abstain from evil: Amongst many other arguments our men urge this verse, arguing hence from the corruption of the understanding.  
In man Liberum arbitrium proceeds from the understanding and will, which are faculties of the humane soul: And therefore it is necessary that Freewill (Liberum Arbitrium) should be such as the the understanding and will is: The Argument is drawn from the understanding which is now corrupted, in this manner.  
If the understanding of man be evil, then man's  is not good: If  be not good, than neither is it free from evil. But the former is true, therefore also the latter.  
The consequence is plain of itself, but more evidently appears from this verse; The light of the body is the eye, etc. Which place all Interpreters acknowledge to be metaphorical, drawn from the light of the body unto the light of the mind; see Chrysostome, jansenius, and Lucas Brugensis. sup.  
The Antecedent (namely, that the understanding in all men naturally is corrupted, vitiated, depraved, and obscured) is thus confirmed from these places, to wit. I. From verse 23. If thine eye be evil, etc. Now that the eye is evil appears from Luke 4.18. The Spirit of the Lord is upon me, and therefore hath the Lord sent me to preach the recovering of sight to the blind: and therefore it appears that all men without Christ are blind, as Cajetane well observes upon those words. II. From Mat. 4.16. The people who sat in darkness saw a great light: where we see the state and condition the Galileans were in when Christ came to dwell amongst them, so Luke 1.79. III. Hence salvation in and by Christ is described to be a freedom from darkness: ye are called, that you might show forth the praises of him who hath called you out of darkness, into his marvellous light, Col. 1.13. Thus without Christ all men are in darkness. iv Out of Christ all men are darkness, Ephes. 5.8, ye were darkness, etc. which darkness was wrought in us by Satan, 2 Cor. 4.4.  
If the Reader desire to see a further, fuller, and more ample prosecution of this Argument, I refer him to Chamierus, De libero Arbit. lib. 4. cap. 3 Tom. 3. pag. 88  
Sect. 2 §. 2. If thy eye be single, thy whole body shall be full of light.]  
Object. The Papists hold that the works of the righteous be perfect, and Bellarmine (De justific. lib. 6. cap. 15.) hopes to prove it from this verse, arguing thus.  
If thy eye be single, thy whole body shall be light; And Luke 11.36. (for I join them as he doth both together) If thy whole body be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.  
In these places is described a work perfectly good, both substantially, intentionally, and circumstantially, both in regard of the matter, intention, and all the other circumstances; For Oculus simplex, the single eye, is a good intention; and Corpus Lucidum, the light body, is the good work. Now such a work our Saviour pronounceth to be full of light, having no part dark.  
But if such a work be a mortal sin of his own nature, as the Lutherans say, than it should be all dark. For as an evil intention, so any other fault or defect makes a work evil, although it be in his own nature and kind good.  
Wherefore some certain works of the regenerate are so good, that they are exempted and freed from all sin, defect, fault, and obliquity whatsoever.  
First, Bellarmine concludes (extra thesin) that Answ. 1 which is not in controversy; for we do not dispute, whether the good works of the regenerate be sin in their own nature (for this none of us do say) and therefore he falsely ascribes this to the Lutherans) but whether they be sin by accident or not, that is, through the corruption of the workman: And this indeed we say, that by reason of the contagion of our nature, there always adheres something to our best works which of its own nature is evil, vicious, and contrary to the law of God; and consequently in the rigour & severity of God's judgement is mortal and deadly. But we acknowledge, that the good works of the regenerate in their own nature (that is, as they proceed from the grace of God within us, and his Spirit assisting us) they are good, holy, and pleasing unto God.  
Secondly, his consequence is naught: Christ Answ. 2 describes a work perfectly, and in every respect good; Therefore the works of the regenerate are such; is a gross, and absurd conclusion. We must not from hypothetical and conditional propositions collect categorical and absolute conclusions, for that is done without book. If thy eye be single, thy whole body shall be full of light; this is true, but this proves not that the eye is so, or if that were granted, no more would follow from hence, than this that all those actions which proceed only from the mind were pure; for the clearer taking up of this answer, I lay down these Propositions.  
First, in the law of God, the Lord doth both Proposi. 1 prescribe, and describe works perfectly good: yea, it is contrary to the nature of the law to admit of imperfection, the law enjoins us to love the Lord with all our heart, with all our soul, and with all our strength: in which words is described a work perfectly good, and so our Saviour in the places objected, may give us an Idea of a work full of light having no part dark in it.  
Secondly, although the law perscribeth and Proposi. 2 describeth works perfectly good, yet it followeth not hence, that any works of the righteous are such. When it is said that Philosophy is Amor sapientiae, a love of wisdom, the perfect nature thereof is described: But we must not hence presently conclude that the Philosophy of Socrates, or Plato, or Aristotle was perfect; Thus Christ saith, not that any man hath a single eye, or a body all light, but speaks hypothetical, si fuerit, If there be a single eye.  
Thirdly, by the eye is meant the mind, which Proposi. 3 is enlightened and healed by the grace of the holy Ghost.  
Fourthly, although we should grant that the Proposis. 4 mind were perfectly enlightened, and that all the actions of such a one were light, in as much as they proceed from the grace of regeneration; yet to those actions cleaves something which doth not proceed from this regenerate mind, but from the corrupt and unregenerate flesh; for that hath always in it some darkness and viciousness, as Saint Paul proves plainly, Rom. 7. And therefore though the works of the regenerate should proceed from a perfectly pure mind, yet we might not proclaim them perfectly pure and good, because they are tainted by the body, and polluted by the unregenerate part of man.  
Prop. 5 Fifthly, the illumination, and purgation of the mind is here only imperfect and inchoate, as appears by these places, We know in part, and we prophesy in part, 1 Cor. 13.9. and Rom. 12.2. and Ephes. 4.23. The Apostle exhorts those who are regenerate, to labour to be more and more renewed in the spirit of their minds.  
Prop. 6 Sixthly, notwithstanding these relics of darkness and corruption, the regenerate are called by the Lord, A part meliori, from their better part, light, now ye are light in the Lord, Ephes 5.8. And their works pure, as follows by and by.  
Answ. 3 Thirdly, the single eye signifies not perfection, but integrity and singleness of heart, without guile or dissimulation: Thus Augustine acutely distinguisheth between Rectum cord, & mundum cord; right in heart, and clean in heart: Rectus cord est ut recto cursu, id est, rectà fide atquè intention pervenire possit, ubi habitat mundus cord. He is right in heart which endeavoureth that with a right course, that is, with a right faith, and intention he may at length come thither, where dwelleth the clean in heart 
m August. de perfect. justit. contr. Celestin. . Thus in both places objected, by a single eye, we must understand a mind enlightened and purged by the H●ly Spirit, and by a light body, a life and conversation shining in righteousness and holiness. F●r if th● eye be clear and quick sighted, a man walks on che●refu●ly, and readily in the right way; if the eye be blind or vitiated, a man stumbles, and falls, and errs: And so if the mind be enlightened and purged, the child of God walks on in the right way of the Commandments of the Lord; but if it be obscured and blinded, than a man walks in the way of darkness and sin.  
Answ. 4 Fourthly, Bellarmine errs in saying that a single eye is a good intention: For by the single eye is not meant the intention (neither is it to be restrained thereunto) but the pure light of the mind: for a good intention doth not suffice for the producing of a work full of light, as appears by Saint Paul, who wanted not a good intention when he persecuted the Church and members of Christ and yet the work was a work of darkness because it did not flow from a mind enlightened and purged.  
Answ. 5 Fifthly, the Jesuits inference is erroneous, that any fault or defect going along with a good work, makes the work wholly dark and wicked; for it follows no more than this, some ignorance or ignorance in something may be found in Socrates or Aristotle; and therefore they are altogether ignorant.  
Answ. 6 Sixthly, he doth not rightly conjoin an evil intention, and any other obliquity, not truly affirm that there is the same reason in both, for the vitiating and corrupting of an action which is good in its own nature and kind; for the malice or evilness of an action principally depends upon the will, and therefore an evil intention doth argue the action to be crooked and depraved: But any other obliquity or sailing which sprouts from the corruption of our nature, doth not argue voluntary malice, and consequently doth not vitiate a moral action, which is good in its own nature: Although if we speak strictly, our best actions may be called bad for their imperfections and defects, which cleave unto them.  
Seventhly, the light having no darkness Answ. 7 (mentioned by Saint Luke) is faith, which wholly inlightneth the body; as Christ saith, He that is washed is clean every whit (john 13.10.) But this maketh not for the perfection of works.  
Eightly, yet the light of faith, though considered Answ. 8 in itself, it hath no darkness; yet in the sight of God, and conferred with his light, is full of darkness: as Hierome well noteth upon those words, God is light, and in him is no darkness 
n 1 joh. 1.5. . He showeth that all other lights are obscured with some blemishes.  
Ninthly, Saint Luke saith, that the light body Answ. 9 hath no dark part in it, because in every work it follows the light, and walks by the direction thereof; and yet there may be some darkness mixed with this light. The Moon is all enlightened at full Moon, and yet even then some darkish and duskish clouds appear in her. And therefore all these things considered we date not subscribe to the Cardinal, who saith that the good works of the regenerate are perfect.  
I find this present Objection handled by B. Davenant, de justitià actuali, Cap. ●6. pag 4, 8, 439. By D. Willet, Synops. of good works, part. 3. qu. 2. fol. 127. By Chamier de oper impe●f. lib. 11. Cap. 22. §. 10. fol. 361. ●om. 3. and Amesius Bellar. ●nerv. tom. 4. pag. 197. From all which I have borrowed something.  
§. 3. If the light that is in the body be darkness, Sect. 3 how great is that darkness.]  
These words are alleged by Mr. We●mse in the last part of his exercitations, to prove that the original Text of Scripture is not corrupted (pag. 117.) The Scriptures are the light of the Church, and if the Original Text were corrupted, how great were the darkness of the body.  
The Lord hath Instrumenta gratiae 

Conjuncta.  
Remota.    
Remota instrumenta gratia, are the preachers, and their writings, and they may be corrupted.  
Conjuncta instrumenta gratiae, are the Prophets and Apostles, and their writings; these the Lord kept from error and corruption for the good of his Church.   
VERS. 24. No man can serve two masters; Verse. 24 for either he will hate the one, and love the other, or else he will hold to the one, and despise the other, ye cannot serve God and Mammon. 
§. 1, No man can serve two masters.] Sect  
This verse contains a complete Categorical syllogism.  
No man can serve two Masters.  
But God and Mammon are two Masters.  
Therefore neither ye nor any can serve God and Mammon.  
The Minor proposition, that God and Mammon are two contrary Masters, our Master takes as granted; and proves the Major, ab effectis, from the effects of love, hatred, adhesion, and neglect: If he love the one, he must hate the other, if he hold to the one he must neglect the other.  
No man can serve two masters.  
Many men serve two partners, Object. many men serve two persons, a husband and a wife, many men serve two Consuls, yea two Friends: How therefore is this true, No man can serve two Masters?  
First, some expound this of opposite and contrary Masters, that a man cannot serve two enemies: Answ. 1 and this is true in the present case, for God and Mammon are opposites and enemies.  
Secondly, the Proposition seems universally Answ. 2 true, understanding it with a double distinction viz.  

1. Distinguish between 

The Persons  
The Rule.   For the husband and the wife make but one Master; two Consuls are but one Magistrate; and two partners are but one Commander.  
2. Distinguish between 

Help and  
Service   Namely between 

An Action  
The fundamental reason of the action.     
For he who serves thee may help thy friend, yea in helping thy friend serves thee, because it is by thy command. For thus fare only a man's servant may serve another, viz.  
First not in all things, but only when his Master's occasions will permit.  
Secondly, not when he will of himself, but only with the love and leave of his Master.  
And therefore (these things premised) no man can serve God and Mammon; For I. They two do not make one Master, or Governor; but are diametral opposites. II. They two are not two friends, but enemies, as appears by the hatred of sathan against all the Saints and children of God, and the Dragons persecuting of the woman. III. Their employments will never permit their servants to serve one another; that is, the Lord requires, that we should serve him wholly, and his works we can never fully perform as long as we live: and therefore he will never permit his servants to serve Mammon, because he is his enemy: his work and employment will never permit that we should serve another at any time, because that continually fills our hands, and when we take leave to work any other work, we wholly neglect our Master's work.  
Observe. Our Saviour then hereby teacheth us, That no man serveth God truly, but he who serveth him only. Read 1 Sam. 7.3. and Deut. 6.13.14. and Mat. 4.10. and 1 Cor. 10.21.  
Quest. 1 Why must we serve God only, and the world not at all?  
Answ. 1 First, because the world is contrary unto God; yea so contrary that he who serves the world cannot serve God (in this verse) he who loves the world, cannot love God, 1 john 2.16.  
Answ. 2 Secondly, as children acknowledge but one Father, and Subjects one King, so servants must acknowledge but one Master, and serve him only.  
Answ. 3 Thirdly, God is a jealous God, and will not divide his honour, Exod. 20.5. Nahum. 1.2. The Romans would not admit of the God of the Hebrews, because he would either be served alone, or he would not be served at all; and this is the true nature of God, for he will not part stakes with any, but will either have all the heart, or none of the heart.  
Fourthly, because except we serve God only, Answ. 4 we cannot please him, and by devoting of ourselves wholly unto him we become acceptable, Rom. 12.12. and 1 Thes. 4.1. We are obliged unto the service of God, as a wife is unto her husband, to wit, both affirmatively and Negatively; she must love her husband, and she must prostitute herself to none, besides her husband; so we must serve the Lord, and none else at all besides him.  
May we not serve the King? Quest. 2  
Yes, but in the Lord, Rom. 13.1. Answ. The Cantabrians answered Augustus, that their houses, lands, possessions, and riches were his, but themselves belonged unto none but unto the Gods, and themselves. So we must remember that we are the servants of the Lord, and may in him and for him serve his substitutes, but we must serve none against him.  
Whether may we enjoy good temporal Quest. 3 blessings or not?  
First, we may enjoy them in the Lord, in as Answ. 1 much as they were given by him.  
Secondly, we may enjoy them, so fare forth Answ. 2 as they accord and way stand with his service, and obedience.  
Thirdly, we may enjoy them, in so much as Answ. 3 they may promote and advance his glory.  
Fourthly, we may enjoy them, giving thanks Answ. 4 unto God for them, 1 Tim. 4.4.  
Wherein doth the service of God consist? Quest. 4  
In these three things, namely,  
First, in the obedience of his law, statutes, Answ. and ordinances; we must serve him by doing his will.  
Secondly, in subjection unto him; we must confess and acknowledge in all humility, that we are obliged to perform whatsoever he requires of us, being none of our own.  
Thirdly, in a holy profession of his name before men, although it be with danger, as the three children did, Dan. 6.10.  
Quest. 5 It is hard for us to devote ourselves wholly unto the Lord, and his service; and therefore by what spur may we be quickened, or by what argument may we be moved hereunto?  
Answ. By an Argument drawne ab absurda, because it is grossly absurd to serve any other: for the confirmation, and amplification hereof observe, That he who serveth any other besides the Lord must do it for some of these causes, all which are absurd.  
Namely, either because 

First, he hath more warrant to serve another, then to serve the Lord: this is absurd, for we are commanded to serve him only, Mat. 4.10. from Deut. 6.13.  
Secondly, others have as much interest in us as the Lord hath; this is absurd, because he is our Lord, both in regard of our creation, redemption, and gubernation.  
Thirdly, those whom we serve are better and more worthy in themselves to be served then the Lord is; this is absurd, because God is Optimus Maximus.  
fourth, others are better in regard of ourselves; that is, it is more profitable for us to serve others then to serve the Lord; this is absurd, for he is Optimus the best of all in regard of us; yea our chiefest good & happiness; & therefore we should do as Cato advised the Romans in the contention between Caesar and Pompey, serve the best.  
Fifthly, we love others more than we love the Lord; this is a shame, for we should love him above all, as follows afterwards.  
Sixthly, those whom we serve love us more than the Lord doth; this is false, for he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lover of mankind, yea he hath not Titulum sinere, for never any shown that love unto others, which he shown unto mankind in giving his only begotten Son unto death for them when they were enemies, Rom. 5.7.8.  
Seventhly, others deserve to be served better than the Lord doth; this is absurd: for we have from the Lord both our bodies and souls, both our being and well being.  
Eightly, the precepts and laws of others are more just, and equal; this is false, for all his commandments are holy, and just, and good, Rom. 7.12. yea his yoke is easy, Mat. 11.30.  
Ninthly, others are to be feared more than God: A man is most careful to serve him whom he is most fearful to offend; now none is to be feared so much as the Lord, for others only are able to harm the body, but he can cast both body and soul into eternal destruction, Mat. 10.28. wherefore he is to be served in fear, Psalm 2.11.    
I conclude this with a history: Signior Pyrho di Stipicianae being at the defence of Carignan in Piedmont, valiantly sustained the siege against Mous. d'Augnian, and all the French Camp, and (after that the Marquis of Vasto was discomfited at Cerisole, where the Emperor's part lost the battle) he before he would yield, although greatly destitute of victuals, held them out forty days, and at the length, having no hope of succour he was constrained to yield; and so departing from Carignan, went (according to the oath he had taken) unto the King of France, who greatly honouring his virtue, albeit he was his enemy, offered him great preferment if he would serve him: But Signior Pyrrhus rendering thanks to his Majesty, refused all offers made. Afterwards upon this he had figured for his Impress the horse of julius Caesar, who would never suffer any other rider: His Motto was, Soli Caesari, faithful only to the Emperor. Thus let us do, neither through fear, or for riches, pleasure, honour, preferment and the like, serving any other; but with all fidelity and constancy serve the Lord all the days of our life.  
§. 2. He must hate the one:] Sect. 2  
Our Saviour in this place shows that the love of the world doth induce us unto the hatred of God. Obser.  
Why doth the love of the world make us to hate God?  
First, because the love of riches leads us unto Answ. 1 the worship of sathan: hence the devil tempts Christ to worship him, by offering the world unto him, Mat. 4.9. yea hence covetousness is called Idolatry, Eph. 5.5. and Col. 3.5.  
Secondly, because there is a contrariety of Answ. 2 nature betwixt God and the world: love and hatred are opposite, so is God and the world.  
The Lord is pure, just, , eternal, and good:  
The world is polluted, unjust, mutable, temporal, and evil, Gal. 1.4. and 1 John 5.19.  
The world hated Christ, John 7.7. The world hated not you, but me it hateth.  
The Lord hateth the world; although not as it is his creature, but as it is our Lord, bearing rule in our hearts, and usurping or taking up the chiefest room in our affections.  
Thirdly, because God and the world are contrary Answ. 3 in their commands, and lead unto divers ends; Si esurientem a cibo abigat, a●uantu irascerit (Plaut.) A man would hate and be angry with him who should drive him from a well furnished Table, when his stomach were in folio: so men hate God, because he prohibits those things which the world lays before them, and which they lust after, and long for.  
The world leads and persuades unto pleasure, honour, mirth, idleness, and peace.  
The Lord leads, and persuades unto patience in injuries, losses, and crosses; to suffer persecution, to go into the house of mourning, to deny ourselves, and pleasures, and the like: And therefore no wonder if the love of the world make us hate God.  
Quest. 2 Why must we not love the world, which was created by God for man?  
Answ. 1 First, because it is transitory, and all things that are therein, job. 27.16. etc. Prov. 12.27. & 20 21. & 2.16.  
Answ. 2 Secondly, because it provokes the Lord unto anger. Esa. 57.17. Prov. 15.27. jerem. 6.11.13. & 22.13.  
Answ. 3 Thirdly, because it hardens the heart, Esa. 57.17. as Mat. 5.4. & 2. Peter 2.14.  
Answ. 4 Fourthly, because the love of the world, doth so possess the whole man, that a man can neither, hear, desire, nor do any thing against his covetousness, but all for it, as for example.  
I. A covetous man cannot pray hearty for any thing, but for his ships, and corn, and cattle, and debts, and estate, and the like.  
II. A covetous man can neither hear aright, nor hearty desire the Word of God, This people saith the Lord come unto me, as my people, and sit before me as my people, and hear my Word but do it not, for their heart goeth after their covetousness 
o Ezech. 33.31. . So our Saviour saith that the thorny cares of this world choke the seed of the word 
p Mat. 13.18. . Wherefore David prays, incline my heart Oh Lord unto thy Law and not unto covetousness 
q Ps. 119.36. .  
By what means may we be freed or preserved Quest. 3 from the love of the World?  
Answ. 1 First, labour to fear God, and then he will provide for thee, Psalm 33.18, 19 Behold the eye of the Lord is upon them that fear him: to deliver their soul from death, and to keep them alive in famine.  
Answ. 2 Secondly, labour for grace and piety, for that is great gain, and true riches 1. Timoth. 4.8. Yea to him who once gains, and obtains them, they will really appear to be more precious than gold.  
Answ. 3 Thirdly, labour for contentation; for having once that, we have enough, whatsoever else we want. 1. Ti. 6.6.  
Answ. 4 Fourthly, have a frequent meditation and expectation of death, the Resurrection, the day of judgement, life eternal, and ever-during death: for this will crucify the love of the world in us.  
Answ. 5 Fifthly, labour that thou mayst be made the servant of God; that being admitted into his service, thou mayst apply thyself wholly unto him, and his obedience.  
Quest. 4 How may we know whether we are guilty of this love of the world or not?  
First, if we take most pains for the world, Answ. 1 and be most careful therein, it is a sign that we are lovers of the world. Mat. 6.25.31, 32.  
Secondly, if we will rather forsake God, and the ways of righteousness, than these worldly Answ. 2 things, it is a sign that we are lovers of the world, Matthew. 10.37, 39 & 19.20.  
Thirdly, if we judge those happy, who abound in riches and worldly affluence, than it is an argument, Answ. 3 that the world hath too great a place in our affections.  
§. 3. And love the other.]  
Our Saviour in these words shows, that the Sect. 3 love of God doth bring along with it the hatred of the world: Or, Object. he who loves the Lord will hate the world. Zelus renuit consortium amoris contrarii in amato, si invenerit, dedignatur & nititur repellere quantum potest.  
Why doth he who loves the Lord hate the world? Quest. 1  
First, because worldly things withdraw and take off the heart from God: therefore he who Answ. 1 freely loves the Lord avoids and takes heed of the love of them.  
Secondly, our love unto God is showed by our obedience; but worldly things (at least) Answ. 2 hinder us from the service of the Lord: and therefore he who loves the Lord, as baits and snares escheweth them.  
Thirdly, he whose heart is inflamed with the love of God, thinks worldly things unworthy Answ 3 his love: and despiseth them as childish toys.  
Fourthly, Nullum datur vacuum; The love of God doth fill and replenish the soul, which Answ. 4 the world cannot; and therefore leaves no void places for any contrary loves: The heart cries give, give and is never satisfied so long as it is set upon the world; but when the Lord once enters the soul, it is then at quiet, and saith with jacob: I have enough.  
What worldly things must we hate?  
These things. Quest. 2  
I. The sins of the world. Answ.  
II. The allurements of the world.  
III. The impediments & lets of the world. And  
iv Our own corrupt affections.  
Why must we love the Lord?  
First, because all good things are prepared Quest. 3 for those that love him: eye hath not seen, nor Answ. 1 ear heard, nor have entered into the heart of man the things, which God hath prepared for them that love him. 1. Cor. 2.9. Read also. Ephes. 6.24. & 2. Timoth. 4 8. & james. 1.12.  
Secondly, because it is a shame for Christians to love the world, and not to love God. Larks Answ. 2 that soar aloft in the air, build their nests in the earth; but the children of men should not do so.  
The wood- Pecker, is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her beauty, & feathers of divers colours; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Arist.  she builds her nest in the earth: so there are many men of rare parts otherwise, who spoil all by grovelling upon the earth, setting themselves wholly to gather the thick clay of this world together. Now it is a great shame for those, who would be held the children of God, and members of Christ to love any created temporal thing more than God.  
Answ. 3 Thirdly, if we look upon God we shall find that there is great cause to love him, and that in many respects, namely,  
I. In regard of his Law and that 

First, because he commands us in his Law to love him.  
Secondly, because his Commandments are just, holy, and equal.    
II. In regard of his relation unto us; because he is our Father, Master, and King, therefore we should love him.  
III. In regard of his liberality, and merciful bounty unto us, extended both in our creation, as also in providing for us what is good, in protecting us from all evil, in bestowing spiritual mercies, and means upon us, yea in giving of Christ for us. And therefore we should love him.  
iv If we respect the essence and nature of God, we shall see therein great cause to love him; and that.  
First, in regard of himself, because he is invisible, immutable, incomprehensible, immortal, the most high, and blessed Lord God.  
Secondly, in regard of ourselves, because he it the object of the soul, and there is nothing that can give rest to the soul, but God: The heart of man is like the needle of the Compass that trembleth until it come to the Pole. The soul of a wicked man is in a sling 
r 1 Sam. 25.92. ; Now that which is in a sling is violently tossed about; and so is the soul when it is not upon the proper object.  
David said Libbi schharchar my heart was troubled, Psalm 38.10. Sohh●r is called a Merchant which goes to and fro to sell his wares, to show how the heart of man is troubled about sundry things: yea further the letters here are doubled, to signify the great care and trouble that David had, when he sought after these things, as the Merchant seeketh for his gain. When the rich man said in the Gospel, Soul take thy rest, for now thou hast much goods laid up for many years, Luke 12.19. He put the soul then from the right object: But when David said, Return my soul to thy rest, Psalm. 116.7. Then he set his soul upon the right object. As light is the first object of the eye, and not the light of the Sun or Candle. So God is the first object of the soul, but not this or that way revealed, by his creatures, or by his word: And therefore he ought to be loved for himself.  
Quest. 4 By what means may we be inflamed with the love of God?  
Answ. 1 First, labour to feel the sweetness of God; labour to know how good and gracious the Lord is; All men desire that which they judge to be principally and chiefly good for them; And therefore if we could but once taste, or conceive, how sweet and good the Lord is, it would make us to love him. A man comes to this knowledge partly by the hearing of the Word of God, and partly by meditating of the great and gracious works of God, but principally by Faith in Christ.  
Secondly, pray daily unto God, that he Answ. 2 would so shine into thy heart by some glimpse of his holy Majesty, that thou mayst become sick of love.  
Thirdly, separate thyself from all those Answ. 3 things which may hinder thee from loving the Lord.  
What things let or hinder us from the love Quest. 5 of God?  
First, the love of sin: Non bene conveniunt; the Ark and Dagon cannot both stand in one Temple, nor God and sin be in one soul; And therefore labour to leave, and learn to loathe all sins whatsoever, because God will not come, where sin is wittingly harboured without any opposition, or reluctation.  
Secondly, the love of the world: as in this Answ. 2 verse, and james. 4 4. & 1. john 2.15. Wherefore love not the world.  
Thirdly, the blindness of the judgement: Answ. 3 sense preferreth temporal things before spiritual; And therefore labour that our understandings may be enlightened, and our judgements informed, that being able to discern between things that differ, we may (with Christ) know to refuse the evil, and choose the good 
s Esa. 7.15 .  
How may we know, whether we love the Quest. 4 Lord or not?  
First, if we hate sin, the world, and Answ. 1 worldly things, and all things that are opposite, or contrary unto God; it is a sign that we love him.  
Secondly, if we think and meditate seriously Answ. 2 and frequently upon our God in private, it is a sign that we love him.  
Thirdly, if we have a high estimation of our Answ. 3 God, valuing him above all other things, it is an argument of love. Alexander desiring to know, whether Apelles were in love with Campaspe (whom he had intended for himself) caused his page (when Apelles was in serious discourse with him) to cry out, Apelles, Apelles, look about you, your shop is one fire: wherewith he being affrighted cried out, ay me, if the Picture of Campaspe be burnt, I am undone.  
Thus if we can say with him, we are undone, if we lose our God, or with David, that there is nothing in Heaven or earth that we desire besides him; it is a comfortable sign of love 
t Ps. 73.25 .  
Fourthly, if our love be perpetual, and Answ. 4 constant, it is a sign of true love. Gasper de Magno, a Knight of Milan, bore a Stock-dove with a Diamant in her bill, it being the nature of this Bird never to lose any thing it hath once taken, thereby to infer, that he would never give over to love his Lady, whose name was also Diamanthe. His Motto was, In aeternum; For ever: Thus it is not enough to love the Lord at times, or for a time, but if we desire to approve our love to be faithful and unfeigned, we must love him above all things, and that for ever and ever.  
Sect. 4 §. 4. Or he will cleave (or bold) to the one: and forsake the other.  
I conceive that our Saviour's scope is here to argue from verse. 19 and that thus;  
Lay not up for yourselves treasures on earth; because than you will adhere and cleave to them:  
Obser. Teaching us that he who studies to lay up treasures on earth will hold to them. Eccles. 4.8. & 6.1, 2.  
Quest. 1 How do men adhere and hold to riches?  
Two manner of ways, viz. 

Ans. First, Voluntary willingly, when a man makes choice rather of riches then of God and graces: this is shameful and monstrous, for a man wittingly, and willingly to prefer his body before his soul, the world before the Lord, and goods before grace.  
Secondly, Coacté, by constraint; when his affections are so captivated with the love of the world, that like Birds in lime-twigs he cannot free himself; but (video meliora, proboque, deteriora sequer) although he see what is best, and approve thereof, yet still he follows what is evil. It is a miserable thing for a man to know, that he runneth on the high way to destruction, and yet cannot stay himself.    
Why may we not labour to be rich? Quest. 2  
First, because riches are not necessary; Answ 1 Natura pancis contenta;. A little sufficeth nature; a little meat will feed us, and a few  will keep us warm; And therefore there is no necessity of being rich.  
Secondly, because riches are full of troubles; Answ. 2 being acquired by labour, kept with care, lost with grief and spent with much unwillingness, as shall elsewhere be showed.  
Thirdly, riches are full of peril, and danger, Answ. 3 being hurtful.  
Both for the 

Body, as shall be showed amply in another place: in the mean time Reade Eccle. 5.10, 11, 12, 13, 14.  
Soul because they hinder us from holy duties, namely, 

First, from Prayer, because either 

First, they distract the Mind in Prayer; the thoughts and heart being about some worldly things, while the lips pray.  
Secondly, or the power of Prayer is conversant about earthly things; that is, the most (and most fervent) petitions are for earthly things.    
Secondly, from following of Christ, as we see in the young man; who chose rather to leave Christ then his riches. Matthew 19.20.  
Thirdly, from turning unto God; riches so bewitching, and enchanting us, that we cannot leave them, though we die for it.      
Quest. 3 Why may we not lay up treasures on Earth?  
Answ. 1 First, because this is a brutish thing to spend all our time about earthly things. The Swine never looks up unto Heaven, 
Plutarch.  but always beholds the earth; and being violently cast and laid upon the back, so as that she sees the Heaven, the admiration of the sight thereof makes her cease her yelling. Thus many live here on earth, as though there were no other life, as though they should live here for ever, yea as though God had created them for no greater or higher ends then to be rich.  
Answ. 2 Secondly, because riches are uncertain, yea shall not abide with us: The Frenchmen say, that sickness comes to men on horseback, but returns from them on foot; that is, comes suddenly, but goes leisurely; Now riches are contrary here unto, they come creeping like a snail, but fly away like an Eagle; they are long a getting, but quickly lost. We are deprived of our riches three manner of ways.  
I. Sometimes they are taken away from us, by some casualty, either of fire, water, thiefs or the like, Read for the proof hereof, Psal. 76.3. and Prov. 12.27. and Eccles. 5.11, 12.  
II. Sometimes we are taken from them, when we make most account to take pleasure in them; as we see in the rich man, who had no sooner said, Now soul take thy rest, but the Lord saith, Stulte hàc nocte, Thou fool this night shall thy soul be taken away 
u Luke. 12.20. .  
III. Sometimes they remain with us, and we with them; and yet are taken away in regard of use and comfort; sometimes a man is so hindered either by sickness, or imprisonment, or some domestical vexations of wife or children, or the like, that he hath no more joy or comfort in his possessions, or riches, then if he possessed none at all. And therefore why should we waste and spend our days in treasuring up that which will take the wings of the morning, and fly away.  
Thirdly, because for the most part they Answ. 3 make us worse: A man who seriously desires to be good, will not seek for or after that which may make him evil, But riches are of this nature: And therefore we should not consume and waste our time in labouring to heap them up. Alexander sent a great reward unto Photion, because he heard that he was an honest man: But he refused the present, and returned this answer. That he thanked the King, for his bounty, and good conceit of him, and entreated him, to let him be an honest man still; As if he would say; such a sum as Alexander sent, was enough to corrupt him, and to make him worse: and therefore he durst not meddle with it. Certainly riches and the things of this world are snares, impediments, lets, yea the baits of Satan (as appears by him who had married a wife, and him who had bought a Farm, and him who bought the Oxen 
w Luk. 14.18, 19, 20 ) and therefore as we should avoid the coards of vanity, that draw on iniquity, so we should not heap up, and gather together, that which will be a means to make us rather worse then better.  
Quest. 4 Is it not lawful at all to lay up treasures here one earth? doth not Saint Paul say, that he who provides not for his family is worse than an infidel, 1 Tim. 5.8. yea doth not Solomon say; Be thou diligent to know the state of thy flocks, and look well to thy herds? Prov. 27.23.  
Answ. 1 First, in general it is lawful to possess riches, as follows afterwards.  
Answ. 2 Secondly, in general it is lawful to procure and acquire riches honestly: jacob increased his estate, when he was with Laban, and joseph gathered exceeding much riches from Pharaoh.  
Thirdly, it is lawful to lay up treasures, and to Answ. 3 provide some estate for our children, 1 Tim 5.8. yea it is the duty of parents, as Saint Paul saith, The children ought not to lay up for the parents, but the parents for the children 
a 2 Cor. 12 14 .  
Answ. 4 Fourthly, our Saviour forbids to lay up treasures not absolutely, but respectively: For the understanding hereof mark well these two things, namely:  
I. That some treasures are lawful, and necessary, to wit, wherein riches lawfully acquired are laid up, whether publicly in Exchequers, or Halles; or privately, by private persons, only remembering, that they must be laid up without injury of any, and with thanksgiving unto God.  
II. There are some treasures unlawful, which our Saviour forbids, vers. 19  
Quest. 4 How may we know, whether our hoarding, and heaping up of riches be unlawful?  
Answ. 1 First, if there be no necessity of laying up riches either for ourselves, or for ours; it is then a sign that our treasures are disallowed and disliked by Christ.  
Answ. 2 Secondly, if we heap up riches with the discommodity of others, or by any wicked means, it is an argument of a prohibited treasure.  
Answ. 3 Thirdly, when we place our hope, trust, and confidence in our riches treasured up, distrusting the good providence of God; it is an infallible sign of an unlawful treasure. Quantum quisque sua nammorum servat in arca, tatnum habet & fidei 
b juvenal. . When men by their riches heaped up, hope to be relieved, helped, and succoured come what can come unto them, it is an argument that their hearts are set too much upon their treasures, and their confidence is too great in them.  
Answ. 5 It was said in the second answer, that we must not treasure up riches by wicked means; hence it may be demanded, how doth a man wickedly lay up treasures?  
First, when he acquireth them by unlawful Answ. 1 and unjust means: to wit, either by theft, or fraud, or perjury, or false weights or measures, or adulterated wares, or by supplanting of others, or usury, or oppression, or detaining of the hirelings wages, or the like. Woe be to that man who gathereth riches by those means.  
Secondly, a man treasureth up riches wickedly, Answ. 2 when he keeps them too close, that is reserves them I. Cruelly, by denying to afford help either to that Church and Commonwealth wherein he lives, when there is need, or by relieving the poor, when they are in distress. Many are so careful to keep what they have, that the poor shall rather die, then be preserved by their riches, they will rather have no preaching, then procure it with their purses, yea, the kingdom or City wherein they live shall be undone (as Constantinople was) rather than they will help it with the exhausting of their treasures.  
I. Men sometimes reserve their riches, Sordidé, basely, denying themselves their part of them; when having riches, they want hearts to use them, Eccles. 4.8. and 6.1. Woe be to that man who is so careful to reserve his riches, that he withholds them in the time of need either from King, Church, Poor, or himself and his.  
Thirdly, a man treasureth up riches wickedly, Answ. 3 when he heaps them up too much, that is: I. Without any necessity, as was said before. II. Without any measure, never saying, it is enough, of which afterwards.  
§. 5. Ye cannot serve God and Mammon.] Sect. 5  
Our blessed Saviour's general scope is here to teach us, how impossible it is for a man to serve religion and the world sincerely, and ex animo.  
What is meant by Mammon? Quest. 1  
First, some say that he is one of the four principal devils which are opposite to the four cardinal virtues; the first of which devils is Asmodeus, which is the spirit of luxury and uncleanness, and is opposite to the virtue of Chastity; the second devil is Beelzebub, which is the spirit of gluttony and drunkenness, and is opposite to Temperance; the third devil is Mammon, which is the spirit of covetousness, and is opposite to Charity, and liberality; the fourth devil is Lucifer. the spirit of pride, opposite unto Humility 
c Dor●●●secur. Ser. dominica. ser. 19 .  
But certainly Mammon is not a devil, because a man may lawfully make him friends of Mammon, which he cannot of the devil, as follows by and by.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is according Answ. 2 to the Syriake signifieth gain, or lucre, thus Eli●● and the Chaldeans, and also the Germans, who derive it from the Hebrew word M●●, which signifies a reproach; because immoderate, and unlawful gain is worthy of reprehension & blame. But this is not the meaning of the word, because we may not make us friends of evil gotten goods (as follows by and by) but we may of Mammon.  
Answ. 3 Thirdly, some say that Mammon signifies Riches, not wickedly got, but unprofitable to the possessor; or riches whereof a man hath no use or need: Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was described by Suidas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mammon is those riches and that substance, which doth not proceed from the devil, but whereof there is no necessary use: This is probable and likely to be true.  
Answ. 4 Fourthly, sometimes Mammon indefinitely signifies riches, and wealth; and so I take it to signify in this place.  
Quest. 2 What manner of service is here spoken of? Ye cannot serve God and Mammon.  
Answ. There are two sorts of service, First, the service of the devil, by whom some are taken captive at his will, 2 Tim. 2.26. thus Witches, Enchanters, Sorcerers, Magicians, and the like are the devil's servants. Secondly, there is a service of the servants of the devil; namely, the service of sin, and of the world, which are thus distinguished:  
I. The service of sin is thus by St. Paul described, the servants of sin 1 yield themselves, and are content to obey sin, Rom. 6.1, 617, 19 and 2. are free from righteousness, Rom. 6.20.  
II. The service of the world (which is the service here spoken of) is a willing subjecting of a man's self unto the allurements, and provocations, and baits of the world, or a yielding unto the enticements unto evil, which are found in the world: Whence it is that a man cannot serve God and the world.  
Quest. 3 Why cannot a man serve both God and the world?  
Answ. 1 First, because there is neither of them but requires the whole man: Nemo repentè fit bonus, Nemo repentè fit dives: None are quickly good, non are quickly rich: if a man desire to be good he must accustom himself to a long, constant, and continual trade of religion; if a man desire to be rich, he must rise up early, and go late to bed, and eat the bread of carefulness; yea, he must employ both head and heart: And therefore religion and the world cannot both be served by one and the same man.  
Answ. 2 Secondly, because God and Mammon are contraries; the Lord labours to withdraw our affeictions from the world; and Mammon strives to seduce and entice us from the Lord. And therefore both cannot be served.  
Quest. 4 What difference is between God and Mammon?  
Answ. 1 First, Mammon vexeth and turmoileth his servant's night and day; but the Lord continually comforts his.  
Answ. 2 Secondly, Mammon's servants are never satisfied; the servants of the Lord never want necessary things, and having that which is sufficient are contented with it.  
Answ. 3 Thirdly, Mammon at length handles h●s servants as enemies: but the Lord calleth his no longer servants but friends; joh. 15. yea the children and coheires of Christ, Rom. 8.  
Fourthly, he who serves Mammon must necessarily Answ. 4 hate God, & he who serves the Lord, aught to hate the world, and to renounce Mammon.  
How may we know whether we serve our Quest. 5 riches, or our riches serve us?  
First, if we use our riches as servants, sending Answ. 1 them abroad at our pleasure, unto the relief of the poor, and every good work, we may then be called their Masters.  
Secondly, if Mammon 

First, sends us whether he will, Answ. 2 Per mare, per terras; if the love of riches cause us to expose ourselves to imminent danger and hazards, he is then our Master.  
Secondly, if thou darest not send thy riches abroad when necessity requires; if thou darest not satisfy the necessities of the poor, although they cry unto thee for fear of scattering thy riches; then certainly thou art Mammon servant.    
How is Mammon to be cast out?  
By the works of mercy, Answ. and exercising our Quest. 6 selves in doing good: be hospitable to strangers, redeem captives, cloth the naked, give bread to the hungry, drink to the thirsty, comfort those who are in misery, visit the sick, and the like; for by this means we may be freed from Mammon's service.  
What is required of us unto this service of Quest. 7 God?  
First, a serious labour of the life; we must Answ. 1 serve him in righteousness (towards men) and true holiness (towards God) all the days of our life. The work of the Lord is great, and therefore it cannot be performed, nor he served, without a great deal of care and pains.  
Secondly, a generality of obedience, both in Answ. 2 regard of the 

Things commanded, we must not abstain from some sins, or do some things, as Herod did, but labour to avoid whatsoever is evil, and do whatsoever is good.  
Times, not obeying of God, per intervalla, by starts, or for a time; but all our time, we enjoy upon earth.    
Thirdly, fear, we must obey him with Answ. 3 fear, Malach. 1.6. If I be your Master where is my fear: We must stand in awe of him, and not dare to offend him.  
Fourthly, a desire to please him, in what he Answ. 4 commands: It is not natural, rational, political, or hypocritical obedience (of which in his proper place) which doth approve us to be God's servants. But that obedience which proceeds from a true and internal desire to please him.   
VERSE 25. Therefore I say unto you, Verse. 25 take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on: is not the life more than meat, and the body than raiment. 
§. 1. I say unto you.] Sect. 1  
Why doth our Saviour give this counsel with an ego dico, I say unto you? Quest.  
First, because he was their Master, and therefore Answ. 1 they should hear his voice.  
Answ. 2 Secondly, because he was wise, they were foolish; and therefore they should give credit unto him  
Answ. 3 Thirdly, because he himself did as he said; for he was not careful; and therefore they ought to obey having both his precept, and precedent for it.  
Sect. 2 §. 2. Quapropter, wherefore I say unto you.]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. therefore; We may observe here how Christ persuadeth unto, and dissuadeth from nothing without reason; he dissuades, from covetousness, and gives reasons for it, he dissuades from carefulness and gives reasons for it, yea ever and anon doth so, as else where, what will it profit a man to gain the whole world, and lose his own soul? Teaching us hereby,  
Obser. That Religion is not contrary to reason.  
Quest. 1 How doth that appear?  
Answ. Thus; Reason is the rule (Tum veri, tum boni, tum aequi, tum justi) both of that which is true, and good, and just, and equal: for the better understanding hereof observe; that which is true in one science is not false in another; that which is true in Philosophy is not false in Divinity; & contrily to that which is true in Divinity is not false in reason, but only above her reach; yea if any thing were true in one Science & false in another, then Verum non esset reciproca affectio entis, that is, that which hath a being should not be true, & that which is true should not have a being  
Four things there are here to be distinguished, to wit, Veritas, supra, infra, juxta, contra rationem.  
First, there is a Veritas supra rationem, a verity that is above reason, this is of things taken up by faith.  
Secondly, there is veritas juxta rationem, a verity which is agreeable to reason; this is of things taken up by reason.  
Thirdly, there is veritas infra rationem, a verity which is under reason; and this is of things taken up by sense.  
Fourthly, veritas contra rationem non datur, there is no verity contrary to reason: It is not against reason to believe that a Virgin conceived and bore a Son, but it is above reason.  
In Jsrael there was a judicatory of seventy, who judged of matters of greatest weight; and there was an inferior judicatory consisting of three, and these judged of goods, and matters of least moment: that which was truly concluded in the highest judicatory, was not false in the inferior; and although they could not judge of a false Prophet, is the great Synedrion did, yet they held it not false in the lowest judicatory, when the great Synedrion concluded such a one to be a false Prophet.  
Quest. 2 Whether is reason or religion, Philosophy or Divinity to be preferred?  
Answ. Divinity, and Religion are to be preferred before the other two: else we should do as Demonides a Schoolmaster in Athens did, who having crooked feet, had his shoes stolen from him, which were made according to his feet: whereupon he wished, that the feet of those who had stolen his shoes, might become like unto the shoes which they had stolen. This was a foolish wish, to desire the strait foot to be made fit for the crooked shoe, whereas the shoe should be made fit to the strait foot: Philosophy and natural reason is but a crooked shoe, and therefore to conform Divinity thereunto were to conform the strait foot to the crooked shoe; Divinity must be the square to correct that, which is not strait.  
Who form or frame a model of Religion Quest. 3 by the mould of humane reason?  
The Church of Rome: Answ. if we will take a view of the several points professed in Popery, we may easily perceive whence they have taken the pattern of them, not from Moses on the Mount, but from scholastic speculations; as for example,  
First, because the Mathematics consider lines, figures, circles, points, abstracted from bodies; therefore they gather, that accidents may be in the Sacraments without the subject.  
Secondly, because Moral Philosophy establisheth neither punishment nor reward, unless the freewill of man go before; hence they infer that there is freewill in man. Again, because moral Philosophy knoweth no virtues, but inherent habits and virtues; therefore it is that they set themselves against the imputed righteousness of Christ. The moral Philosopher calls vice a voluntary evil; therefore they infer, that concupiscence is not sin, because it is not altogether voluntary.  
Thirdly, from the Politics, in policy, the best sort of government is Monarchical; therefore the Pope's government must be Monarchical. Again, in Prince's courts, men use Mediators to go to their Prince, therefore they conclude, that we must use the intercession of the saints to God. In policy, no laws are given, but which the subjects may fulfil; therefore man is able to fulfil the law of God.  
Fourthly, from the Physics; Physic teacheth us that the body turns to corruption, and dissolves; upon this they infer, that the body of man should have died naturally as it doth now, though he had not fallen, if supernatural righteousness had not kept bacl corruption; thus making God as well the author of death, as of nature, considering man only according to the principles of nature, and not according to this first creation. Again, Physic teacheth us, that the blood always followeth the body, therefore they have taken away the cup from the people in the Sacrament, because (say they) if they get his flesh, they get his blood, per concomitantiam.  
Fifthly, the Metaphysics teach us that every positive thing is good; therefore they define original sin to be a mere privation.  
Sixthly, I might show, how from the Platonics they have borrowed their apparition of spirits; how from the Poet's fables they have taken their Purgatory; and how from the incantations of the Gentiles they have borrowed their exorcisms, but I enlarge it no further.  
May we not oppose Reason to Religion? Quest. 4  
No, Answ. because this were to go about to confute God from his own rules.  
But Preachers teach that reason, and humane wisdom are opposite unto God, & religion; yea Object. 1 Saint Paul himself affirms the same, Romans 8.6, 7, 8.  
Answ. This is meant of the corrupt and blind wisdom of man, and not of right reason: for it is one thing to be 

Contra rationem, against reason: for no such thing is true in Religion.  
Supra rationem, above reasons reach; thus we doubt of the magnitude of the Sun, and we are altogether unable to conceive fully or comprehend God, and things which are infinite; because we are blind.    
Object. 2 But reason itself seems in some things to be opposite.  
Answ. 1 First, Reason is either 

Humane, when we reduce or bring back God unto a humane order; not acknowledging him to be eternal, infinite, and the great Creator of all the world; this indeed is opposite unto God.  
Divine, when we know how to distinguish between God and man; both in his power and equity.    
Answ. 2 Secondly, particularly, there are two sorts of Oppositions, viz. 

Possibilitatis.  
Aequitatis.    
First, Possibilitatis, whether such a thing be possible unto God or not?  
To this Christ answers, unto God nothing is impossible. Indeed ordinarily two things are said to be impossible unto God, namely;  
I. To sin, this argues infirmitly, and impotency, and therefore cannot have place in God.  
II. To be contrary unto himself, for this argues mutability, and variation.  
But in these we must not say, God cannot, but God will not; the thing is the same, but the phrase is more remote from blasphemy.  
In this first opposition of Possibility there are two quaeres, namely,  
First, a sit? whether any thing be impossible unto God? here with Christ above we must answer negatively; Nothing is impossible unto God.  
Secondly, Quomodo sit? How such a thing may be? here often reason is foolish, and not able to give an answer, and that sometimes in humane things, sometimes in Divine.  
I. In humane things reason often is not able to give a reason, as why an Amulet hung about the neck should preserve from poison, or enchantment, or bewitching? why a bone-ring should preserve from the cramp? how five thousand could be fed with five loaves, and twelve baskets full left. Many men admire how the earth can hang in the air; how the Eclipses can be foretold: how the motions of the heavens can be discerned or understood: how men can go with their feet against ours; This is a thing so hardly to be believed, that Virgilius the Bishop was degraded, and expelled his Bishopric, by Boniface, Pope Gregory, the seconds legate 
w Aventinus. . Thus reason is blind and foolish in humane things.  
II. In Divine things reason is much more to seek, being therein in many things altogether ignorant. Multa in religione fide credenda, non demonstratione, rationeve probanda: There are many things in religion which cannot be demonstrated, or proved by reason, but are only to be believed by faith; as God to be eternal, a part ante & a part post, without all beginning, & without all end: and for the torments of hell to be eternal, that is, without end, although they had a beginning: how can reason demonstrate the blessed Trinity in Unity ever to be worshipped? when we begin to consider of these things, we must cry out O all titudinem, O the depth of the riches, both of the wisdom, and of the knowledge of God; how unsearchable are his judgements, and his ways past finding out, Rom. 11.33.  
Secondly, Aequitatis, flesh and blood doth here frequently reason against God; demanding how he can equally and justly do such or such things and th' s troubles us most, because we do not consider God as the Creator of all things, but as our companion, we equal him with ourselves, and then try him by that rule: God in derision said Man is become like one of us; and Man in his reasonings and disputes concerning God, makes him like Man. As for example.  
I. What reason can there be for eternal punishment for a temporal fault? how can God punish a man justly with eternal and perpetual torments, for momentary offences?  
I answer, reason itself doth confirm the equity of the thing, for  
First, sin is eternal voluntate, in desire and will; a wicked man would sinne for ever, if he did upon earth live for ever: and therefore it is just with God for ever to punish him  
Secondly, sin is eternal iniquitate, that is, out of measure sinful, and of an infinite merit, because committed against an infinite and eternal God: and therefore is justly, eternally punished.  
Thirdly, reason will say, that there is no reason to deny that unto God which we allow to men, or to think that unjust or unequal in God, which in men we hold most just: now man for offences committed against man punisheth eternally, for sometimes he taketh away his ears, sometimes cutteth of his hand, sometimes taketh away his life, which are justly called eternal punishments, because they can never be restored: the whole world cannot give unto a dead man life, or unto a mutilated man limbs.  
II. What reason is there that God should condemn us for Adam's fault?  
Reason here answers, that for treason against the King, the Father is beheaded, & the children disinherited; Why then should we plead against God? our Father Adam committed high treason against him, yea the covenant was made with all men in Adam, and therefore justly may the Lord reject us, we sinning against him in our father's loins: yea we have the seed of all corruption in us by nature, and therefore the Lord may justly cast us into Hell before we live to commit any actual transgression.  
And therefore of all these things let us not say, that they are contra rationem, against reason, but that they are supra rationem, beyond or above reason; and that the things are true, and possible, and just. and equal, but we are blind and cannot see how or which way: Wherefore believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that such and such things are; acknowledge that thou art not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how they are: Reason telleth us, Deus est, that there is a God; but reason knows not, quid est, What this God is, as Simonides acknowledged. I conclude therefore this question, Contra rationem nemo sobrius dicit, contra scripturam nemo Christianus, & contra ecclesiam nemo pacificus. No sober man will speak against reason, no Christian man will speak against Religion and the Scriptures, no peaceable man will speak against the Church.  
Quest. 5 Why doth Christ bring reasons for what he exhorts unto, or dehorts from, as was affirmed in the beginning of this second Section?  
Answ. 1 First, for the greater manifestation of his love and mercy; who doth not teach us pro imperio, but applieth himself to our capacity; showing that he doth not command as a Tyrant, but persuade us as a friend unto that which is good and profitable for us.  
Answ. 2 Secondly, that we might be left without excuse; if the Lord shall dissuade us from sin, and persuade us to turn unto himself, by arguments drawn (Ab utili, honesto, aequo, etc.) from the utility, necessity, honesty, equity, and excellency of the thing; how injurious are we unto our God? how inexcusable are we in ourselves, if we will not be drawn by so many, and so strong coards?  
This is a plain argument that we willingly and wilfully close our hearts, shut our eyes, and stop our ears, both against the light of reason and Religion, the one not being contrary unto the other: sometimes the Lord gives us moral counsel, sometimes divine, and therefore the greater shall our judgement be, if we be not obedient.  
Quest. 6 How doth it appear that Christ teacheth, and exhorteth unto, and dehorteth from nothing without reason.  
Answ. It might largely be showed and proved through the whole Gospel; but I will instance but only upon this present Sermon, and upon a particular or two therein, where to the life we shall see, that all the things taught therein might be confirmed by strong and plain reasons: as for example.  
First, Christ dehorts us from seeking the praise of men, and the applause of the world; and that for these reasons following, namely,  
I. Because it is a vain, airy, and unconstant breath; nothing more unstaid, and unstable than the manyheaded multitude, who to day will cry Hosanna, and to morrow Crucify him.  
II. Because the praise of men (in our good works) is unprofitable; seeing not men but God must judge us at the last day.  
III. Because it is a blast which will puff us up and make us swell, and grow both more proud, and worse then formerly we were.  
iv Because the praise of God is more worthy, and therefore more carefully to be sought for.  
Secondly, Christ exhorts us to avoid Hypocrisy; and that for these reasons.  
I. Because we shall not be judged at the last day by outward duties, or appearances.  
II. Because God will never accept of Hypocritical works.  
III. Because God requires and sees, and searcheth the heart.  
iv Because Hypocrites shall only receive a temporal reward on earth, but not an eternal in the Heavens.  
V Because an hypocritical show of true Religion, makes us not happy; for virtue (which is the way unto felicity) consists in action.  
Thirdly, Christ exhorts us to show forth the good works of sanctity, and uprightness, and that for these reasons:  
I. Because we shall at the last day be judged according to our works: The judgement of God (saith Saint Paul) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth (Rom 2.2.) that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to works. verse 6.  
II. Because if we bring not forth good fruits; we shall be hewn down, and cast into the fire.  
III. Because they shall be rewarded with true felicity and happiness in the Kingdom of God.  
iv Because they are profitable and necessary, both in regard of God (because he is glorified) and of others (because they are edified) and of ourselves, because they make sure our election and vocation unto us, 2 Pet. 1.10.  
Fourthly, he dehorts us from the care of the world; and that by these reasons.  
I. Because it distempers, and disturbs the mind, Psal. 127.3. It will not suffer a man to sleep.  
II. Because it alienates and estrangeth the heart from God, 1. Tim. 6.9.  
III. Because it derogates from God, as though he would not, or could not, or knew not, how to provide for us,  
IV. Because it is unprofitable in a double regard, namely. 

First, we cannot by our care add one cubit to our stature, Mat. 6.27.  
Secondly, because God will Provide for us without our care, Luke 12.30.    
Fifthly, Christ exhorts us to seek heavenly things before all things; and that for these reasons.  
I. Because our treasure is in Heaven; and therefore our hearts should be there.  
II. Because Heaven and the salvation of our souls is a matter of the greatest importance, and weight unto us, both in regard of the loss, & in regard of the gain: for if we gain Heaven we gain the greatest, if we lose Heaven we lose the greatest inheritance and possession that possibly can be.  
III. Because heavenly joys, glory, felicity and happiness is only permanent, enduring for ever.  
iv Because only in Heaven is our true felicity, and chiefest good.  
And therefore let reason and Religion rule and direct us, and we shall be happy and blessed for ever and ever.  
Sect. 3 §. 3. Therefore I say unto you.]  
Our Saviour's conclusion is here worth observing: Covetousness leads a man unto the service of Mammon; therefore I say unto you be not careful; etc.  
Object. It may here be objected, A care of the world, is less than covetousness?  
Answ. 'Tis true, therefore we are taught hereby to avoid the less, or we shall never eschew the greater: Or sin is to be resisted in the smallest beginnings: Obser. Principijs obsta, we must give no way unto the water at all.  
Quest. 1 Why must the least beginnings of sin be resisted?  
Answ. 1 First, because the least sins are most despised and slighted, and therefore do most easily and frequently prevail with us: wherefore it is not without need to prevent the small beginnings of sin.  
Answ. 2 Secondly, because sin is a seed, a grain of Mustardseed, which acquires height, and growth, and strength, by little and little. Nemo statim fit pressimus: as a garden is not quite overgrown with weeds in an instant, but being neglected a while, they begin to spread and disperse themselves: so a man becomes not a devil incarnate at once, but sin by degrees seizeth upon him, and at length wholly surpriseth him: As for example, from these verses.  
I. Comes carefulness for the things of this world: from hence,  
II. Comes fear, and doubting lest we should want, and be exposed to poverty: from hence,  
III. Comes Oportet habere, we must have something to lay up for the time to come: from hence,  
iv Omne saxum volvitur, no means is left unsought of enriching ourselves, from hence,  
V Comes a covetous detaining and reserving of what we have; not imparting of it unto any good use, from hence,  
VI Comes a certain hope and trust in what we have laid up: we begin to make an idol 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 sins which we must take heed of?  
First, the least circumstances of sin, we Answ. 1 must hate the garment spotted with the flesh, and abstain from all appearances of evil.  
Secondly, the occasions of sin, for otherwise Answ. 2 we cannot be free from sin itself. David by not avoiding the occasions of idleness, and giving his eyes leave to rove, was drawn unto adultery.  
Thirdly, our internal affections; because Answ. 3 those are the roots of all evil: and therefore must be mortified.  
§. 4. Take no thought for your life, what you shall Sect. 4 eat, etc.]  
Why doth our Saviour condemn care about temporal things? Quest.  
First, because it afflicts the heart: or (as Answ. 1 Solomon calls 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 forsook all his riches, and possessions, that his mind might be the more free for the search of wisdom and knowledge: so when men come to hear, or read, or meditate, or pray, they had need 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 do estrange the soul from God.  
§. 5. Is not the life more than meat, and the body Sect. 5 then raiment?]  
Our Saviour implies here in general, that Obser. 1 the things of greatest importance, are most to be looked after: we must have more care of our bodies then of our apparel, of our souls then of our bodies: because as the body excels raiment, so doth the soul the body.  
Wherein doth the soul excel the body or Quest. 1 why is it more to be regarded, and cared for?  
First, it is better, and therefore more to be Answ. 1 regarded, in respect of the creation thereof, for the body was created of the dust of the earth, but the soul was imprinted by God, and infused, being created a pure and immaterial substance, without sin, according to his own Image.  
Secondly, the soul is better than the body, Answ. 2 and more to be cared for, in regard of the office thereof; God created both the soul and body to serve him, but principally the soul: for the body with Martha is daily troubled about many things, but the soul with Mary should attend wholly upon God, and suffer nothing to harbour there but what is holy, and pure: yea the soul must love nothing but God, as the wife with a conjugal love must love none besides her husband.  
Thirdly, the soul is more excellent than the Answ. 3 body (and therefore more to be cared for) in regard of the nature and substance thereof: the body is mortal, the soul immortal, the body of a corporal substance, the soul of a spiritual the body partly (and in some sort wholly) from man, but the soul wholly from God; the body of an earthly nature, the soul of a spiritual.  
Quest. 2 Why must our care and affections be set upon the best things, to wit spiritual?  
Answ. 1 First, because this argues our wisdom, whereas the contrary would argue us to be but foolish and childish.  
Answ. 2 Secondly, because temporal things will not endure, but spiritual graces will.  
Answ. 3 Thirdly, because the most profitable temporal things are but means to preserve the body, and temporal life; but spiritual graces are profitable both for body and soul, both here and hereafter for ever.  
How doth it appear that spiritual graces are Quest. 3 more necessary and delightful and profitable for us then corporal, that we must thus prefer them before all temporal things?  
Because whatsoever we desire or long for in temporal things, we may find in spiritual, 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, Wisdom with Solomon?  
Seventhly, pleasure, as Solomon once did?  
Eightly, Marriage, dost thou think a good Wife or Husband a principal comfort?   Then Remember 

Godliness is great riches, and the best treasure 
a 1 Tim. 6 6. .  
In heaven there are many mansions 
b joh. 14.2. 1 Pet. 1.4, .  
There is an inheritance immortal 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 joh. 1.3. .  
That in heaven thou shalt reign, and be endued with a kingdom 
d Rom. 8.17 2 Tim. 4.8. .  
That in the word is true wisdom; it being able to make us wise unto salvation 
e Colos. 3.16. and 2 Tim. 3.16. .  
That true , perpetual, and eternal joy is only to be found in the Lord, Phi. 4.4 & joh. 16.22.  
That the Lord will marry thee unto himself in righteousness, in judgement, in loving kindness, and in mercy, and betrothe thee unto him in faithfulness 
f Hos. 2.19, 20. .    
We may here observe our Saviour's argument a majori ad minus, God hath given you the greater things, therefore he will give you the less: he hath given you life, therefore he will not deny food; he hath given you a body, therefore Obser. 2 he will not withhold raiment: Teaching us hereby:  
That the experience we have of God's mercies in greater things, should make us more confidently hope for, and expect the less: Thus David saith, He that delivered me from the Lion and Bear, will deliver me from this Philistine 
g 1 Sa. 17.37. : As if he would say, it is less dangerous for man to combat with man, then for man to combat with a Bear or Lion; now God delivered me from the greater peril, and therefore I dare trust him in the less. Thus Saint Paul saith, He who hath given Christ for you, and unto you, will withhold nothing from you, Rom. 8.32.  
Why may we so boldly rely upon God for future Quest. 4 blessings, after the receipt of former mercies?  
First, because the Lord gives nothing casually, Answ. 1 but upon most wise counsel, and mature deliberation.  
Secondly, because God is never weary of doing Answ. 2 good unto those who serve him.  
Doth our Saviour forbidden all carefulness for Quest. 5 temporal things?  
Answ. There is a twofold care, viz. 

First, a godly moderate care which is enjoined us by Commandment (Read, Prov. 6.6, and 2 Cor. 12.14. and 1 Tim. 5.8.)  
The practice of which care stands in these two things, namely, 

First, a diligent walking in our calling, dealing uprightly with all men, only minding honest and necessary things.  
Secondly, a committing of the success and issue of all our labours and endeavours to God, As Genesis 22.8. Exodus 14.13.    
Secondly, a distrustful carking care, whereby men trouble themselves about the issue of their labours, and when they have done their endeavours; dare not rest therewith, but vex themselves about the success, not relying on God's providence for the blessing, but only on the means.  
Now the effects of this care are three namely, 

First, it oppresseth the heart, making it exceeding heavy and pensive, for fear of want; for this care dares not trust God, but is in fear continually, until he see the success.  
Secondly, it draweth men to use unlawful means, as lying, fraud, false weights and measures, etc.  
Thirdly, it makes men weary of God's worship, it distracteth the mind in prayer, and hearing of the word, and suffers it not to bring forth fruit, Luke 8.14. for when the mind is wholly set upon the world, there is no respect to the matters of God.       
VERS. 26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, Verse. 26 yet your heavenly Father feedeth them. Are ye not much better than they? 
Sect. 1 §. 1. Behold the fowls of the air.]  
Christ here sends us to the creatures, that from them we may learn the goodness of the Creator: Obser. Or to teach us that we may and aught to read God in the book of the creatures: God is read (we say usually) in three books, viz. I. In Christ. II. In the word. III. In the world. The Psalmist observes only two books, namely, Heaven and the Word, Psal. 19.1. etc. Promisit Deus naturam, submissurus prophetiam 
g Tertul. de resurre. caru. . The world is a book, wherein we may read God, in which book are three leaves, the Heaven, the Earth, the Sea, and there are as many letters and histories in those leaves, as there are stars in the heaven, creatures in the earth, & fishes in the sea, (Clem. Alexand. & Sphinx. pag. 37.) all which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Rhod. 8.17.) Schoolmasters which will teach us gratis, without any salary.  
Quest. 1 What must we read in the creatures?  
Answ. There is nothing which will not show either God, or ourselves, or both unto us; and therefore we should pass by nothing slightly, but meditate seriously of all things that occur.  
Quest. 2 Wherein may we see or read God?  
Answ. 1 First, we may read the providence of God in these things, namely. I. When we see so many flocks of Ravens, and birds, who neither sow, nor reap, nor have storehouses, nor barn, and yet are fed, Luke 12.24. II. When we hear the young Ravens crying (Psal. 147.9.) because they call unto God (job 39.3.) for food and he feedeth them. III. When the Hen gathers her chickens under her wings: God offering thus to do with us, if we will but obey him, Mat. 23.37. iv When we see the beautiful Lillyes, vers. 28. V. When we have showers in season; that is the former and latter rain, jer. 5.24.  
Answ. 2 Secondly, we may read the protection of God, when we see Sparrows multiply so fast, because I. Their lives are but short, they continue but two years ordinarily, Barthol. II. They have many enemies: as First, the Kite, and (almost) all sorts of Hawks. Secondly, Cats, and Weasels. Thirdly, Men which are the worst enemies of all. For first they build in houses and barns, & Secondly, fly by flocks, & so many fall together into the net. And yet for all this they increase extremely: Thus it was with the Martyrs in the Primitive Church; the more they were persecuted, the more religion flourished and increased.  
Answ. 3 Thirdly, we may read the mercy of God, in the lamb who is dumb before the shearer; Christ being thus for our sakes, Esa. 53.7. Acts 8.32.  
Answ. 4 Fourthly, we may read his power, in Behemoth, and Leviathan, job. 40. And the Lions, who seek their prey from the Lord, Psalm 104.22.  
Quest. 3 In what creatures or things may we read ourselves?  
Answ. 1 First, we may read, what we ought to be, from these creatures, viz. I. From the Ant we may learn to be industrious and providently careful, Prov. 6.6. II. From the Doves we may learn to be simple, harmless, and innocent, Mat. 10.16. III. From the Lambs we may learn to be meek, gentle, and patiented, Mat. 10.16. joh. 21.16.  
Secondly, we may read what we are from Answ. 2 these things, namely. I. From our shadow we learn that our lives are short, job 8, 9 II. From the Ox at the stall, we may learn our unthankfulness, Esa. 1.3. III. From the Ox going to the slaughter, we may learn our folly in sin (Prov. 7.22.) the end whereof is destruction, although we follow it merrily. Dum ruit ad caedem simplex lascivit ut agnus.  
Thirdly, we may read the danger we are in by Answ. 3 reason of temptation, in these things, to wit: I. In the sweetness of honey; because sin seems so unto our taste, although it be bitter in the belly, Prov. 5.3. II. By fire in the bosom, which burns him that carrieth it (Prov. 6.27.) so he who harboureth temptation in his heart at length is scorched with the flame of sin. III. By birds escaped from the snare of the fouler (Prov. 6 5.) because if they had not escaped, they had died, so except we escape from the snares of the Devil, we perish, 2 Tim. 2.26.  
§. 2. Behold the fowls of the air, etc.] Sect. 2  
What creatures doth Christ send us unto to Quest. 1 learn of, and to read God in?  
First, not unto Lions, or beasts of prey, but birds. Answ. 1  
Secondly, not unto household fowls, which are Answ. 2 fed by the family, but unto birds which live of themselves.  
Why of all birds doth Christ send us to the Quest. 2 Ravens? Luke 12.24.  
First, because of all other birds almost they are Answ. 1 the most hated. Gualt. s. Or  
Secondly; because the old ones never feed the Answ. 2 young, until some black feathers appear upon them. Barthol, 12.11. ex Isidor. And therefore all the mean time they are fed by the dew of heaven. Barth. ex August. or with worms and maggots which are bread in the nest: as Sphynx. 85. Or  
Thirdly, because by their old ones they are Answ. 3 quickly expelled and driven from the nest, to shift for themselves. Plin. 10.12. sic Calvin. Hence the souls of the air are called Alites, Birds, Non solum quia alatae, sed quia alitae ab eo qui omnia alit. (Barth. 12.1. ex Isid.) Not only because they are winged creatures, but because they are nourished by him who feedeth all things. Thus our Saviour would have us learn of the birds, because they are more near unto God's help, and more remote from man's.  
What must we learn of the birds? Quest. 3  
First, fowls of the air are of a more pure, light, Ans. 1 and noble nature (Barthol. 12.1.) they have fewer humours, and are less earthly, than beasts or fishes; and are more airy and hot, and therefore endure the longer. (Rhod. 2.18.) so we should labour to be pure, and holy, yea a chosen people, and a royal generation unto God.  
Secondly, birds are of a more strong and swift Ans. 2 motion (Barth. 12.1.) so our affections should be quick, and ready, and strong in our obedience, and the fruits of a new life.  
Ans. 3 Thirdly, birds are more quick and sharp-sighted (Barth. ib.) so should we in all spiritual wisdom and knowledge, Colos. 3.16.  
Answ. 4 Fourthly, fowls are fatter in winter; so we should serve God most zealously, and cheerfully in the winter of persecution and martyrdom.  
Answ. 5 Fifthly, they only depend upon God for their food; so we should not expect so much as the husks from the husbandman, or our own labour; but all from him who feedeth all.  
Answ. 6 Sixthly, they labour diligently for their food, flying from place to place, seeking it here and there, but they are not solicitously careful. Thus should we do, as was showed before verse 25. quest. last.  
Seventhly, they frequent the heavens, and that 

First, Securitatis causâ, because there they are most safe; so we should fly unto the mountains, because true security is to be found only in God.  
Secondly, Delectationis causâ because they delight to be there: the lark mounts with great delight, and hovers long in the air, with great joy: so we should set our affections upon those things which are above, Colos. 3.1. and mind heavenly things; having our conversation and delight in heaven.    
Sect. 3 § 3. Yet your heavenly Father feedeth them.]  
Quest. 1 Why doth Christ add this phrase, your heavenly Father?  
Answ. That he might withdraw their minds from all earthly aid; as if he would say, your father whom you shall hereafter see in heaven, provideth for them, and therefore will much more for you.  
Our Saviour teacheth us by this phrase, That we never fully and perfectly possess and enjoy God, until we come unto that heavenly estate, Philip. 3.20. Colos. 3.1, etc. 1 john 3.1. etc.  
Quest. 2 How doth it appear that we shall not fully partake God until we come unto heaven?  
Answ. 1 First, it appears by the place of perfect fruition, which is heaven; as is expressed in all these places, Phil. 3.20. Colos. 1.5. Heb. 11.10, 13, 14.16. and 2 Tim. 4.8. and 1 Pet. 1.4. In all which places is expressed, that the expectation of glory, honour, joy, and felicity, is in heaven.  
Answ. 2 Secondly, it appears by the heavenly nature of God, who cannot be apprehended but after an heavenly manner.  
Answ. 3 Thirdly, it appears by that fruition which we have for the present, where we see darkly, and obscurely, and that fruition which is promised for the time to come, when we shall see as we are seen. Read for the proof hereof, 1 Cor. 1.9. and Ephes. 1.3. and 2.6. and Heb. 3.1. and 12.22. 2 Cor. 3.18.  
Quest. 3 If we cannot perfectly enjoy God in this life, then how shall we be sure that we shall possess him in the life to come.  
Labour for a heavenly conversation; and strive to live and lead a life on earth, as though thou wert in heaven, Answ. and then thou shalt certainly after death fully enjoy him.  
Wherein doth this heavenly conversation Quest. 4 consist?  
First, in a heavenly preparation; that we may Answ. 1 be presented as chaste virgins to Christ, 2 Cor. 11.2.  
Secondly, in a holy and heavenly life, living Answ. 2 wholly unto God and his Christ (Gal. 2.20.) that is, walking in the ways of God, and living the life of faith, and framing our conversations according to the will of God revealed in his word, denying ourselves, and our own wills.  
Thirdly, in heavenly meditations, and contemplations, Answ. 3 filling our heads and hearts with divine thoughts and meditations, ruminating thereon day and night.  
Fourthly, in an heavenly expectation; as Answ. 4 Saint Paul did, who expected Christ from heaven, 1 Thes. 1.10. and rest with the Saints 2 Thes. 1.7.  
§. 4. Are ye not much better than they?] Sect. 4  
Our Saviour in the foregoing words gives us an example, in these he gives the application thereof. Object. Against Christ's interrogation and scope it may be objected, Fuimus non sumus, we were indeed better than the other creatures once, but now we are not, but worse than they, and next unto the wicked Angels, having lost that goodness which was in us at first.  
First, mankind (toto genere) in general is better Answ. 1 yet then any kind of earthly creatures, because it retains yet its natural Image, that is, the reasonable soul.  
Secondly, men excel the other creatures by Answ. 2 the Decree of creation, men being made (by Gods own institution) the end of the creatures, they being created for his sake, and he made Lord over all the creatures: And although by his sin he have lost this dominion in part, yet he hath the service of them still, using them for his pleasure, profit, and food.  
Thirdly, men are better than the other creatures Answ. 3 in possibility: because God offereth unto mankind, Christ the second Adam, and in him the grace of restitution, and reparation, unto a better state and condition, than they had in the first Adam.  
Fourthly, Chrst reputes us here not as we are Answ. 4 in sin, but as we should be by repentance, and according to that place and office, whereunto we were created and ordained.  
Fifthly, Men are better than the other creatures, Answ. 5 in the providence of God; because he takes more care for men then for beasts, Doth God (saith Saint Paul) take care for oxen, that is, in comparison of men?  
Our Saviour then by this interrogation doth point out unto us this observation, namely, Observe.  
That Gods reputes men the best of his creatures: the rest of the creatures when they were created, were good, but man was made exceeding good, Gen. 1.31. Psal. 8.6, etc. Heb. 26, etc. Mat. 12.12. Luke 13.15.  
How doth it appear, that God thus highly esteemeth man above the rest of his creatures?  
Quest. 1 First, it appears by man's creation; for I. He Answ. 1 made man after his own Image; enduing him not with a body only, but also with a soul. II. He ordaineth the world for man. 1 Cor. 3.21. III. He prepared heaven for man; it is not only reserved, 1 Pet. 1.4. or laid up, 2 Tim. 4.8. but prepared, Mat. 25.34. and 1 Cor. 2.9. yea what is prepared? Mansions, john 14.2. and seats, Mat. 20.23. And the sin of man cannot frustrate or make void the covenant and decree of God, Rom. 11. because if those fall for whom this kingdom is prepared, God will restore them again by grace and repentance, Psal. 37.24.  
Answ. 2 Secondly, it appears by Gods preferring of us before the Angels.  
Quest. 2 How doth God prefer man before the Angels?  
Answ. 1 First, in offering repentance unto us, which he did not unto the Angels, Judas 6. and 2 Pet. 2.4.  
Answ. 2 Secondly, in giving Christ for us, which he did not for the Angels.  
Answ. 3 Thirdly, in planting a Ministry in the world, for bringing men unto Repentance and unto Christ. Ephe. 4.11.  
Answ. 4 Fourthly, by giving the Spirit of God in our hearts.   
Verse. 28 VERS. 28. And why take ye thought for raiment? Consider the Lilies of the field, how they grow: they toil not, neither do they spin. 
And why take ye thought for raiment?  
Quest. 1 Doth Christ here condemn apparel?  
Answ. No, but carefulness for apparel: for procurandae non curanda vestes Garments are to be procured and provided, not to be cared for.  
Quest. 2 Whether were and are garments necessary?  
Answ. 1 First, they were not from the beginning, that is, before sin; as appears thus.  
I. There was no uncleanness, filthiness, or unseemliness in the body, in the first creation thereof.  
II. There was no unseasonable weather, nor any hurtfulness in the air before the curse: And therefore till after the fall, there was no use Answ. 2 of garments.  
Secondly, but now garments are necessarily used.  
Quest. 3 What use is there of garments now a days?  
Answ. 1 First, they are now used to cover the nakedness; this after sin was taught by nature, Gen. 3. and confirmed by God.  
Answ. 2 Secondly, they now are used to defend us from heat and cold.  
Answ. 3 Thirdly, for comeliness, and ornament; and for this cause was given unto Benjamin five changes of raiment, Gen. 4.22.  
Answ. 4 Fourthly to admonish us of 

Sin, and our present uncleanness thereby.  
The ornament of the soul; & how carefully that should be adorned, 1 Tim. 2.9. and 1 Pet. 3 3, 4.    
Fifthly, to distinguish 

First, sexes, women from men, Deut. 22.5.  
Secondly, ages, thus young joseph had a garment of divers colours, Gen. 37.3.  
Thirdly, orders; Thus sometimes I. The Kings were distinguished by their garments. II. Sometimes the Priests, Exod. 28.2. and 29.5. etc. III. Sometimes the Rich, Luk. 16.15. Mat. 11.8. iv Sometimes the Poor, Eccles. 40.1.  
fourth, occasions, actions, affections, and times: namely, I. Holy garments, Exod. 39.1. and 40.12. & Levit. 8.8. and 16 4 II. Wedding garments Mat. 22.11. III. Garments, of mirth, Exod. 33.4. and Esay 61.3. iv Mourning garments, sackcloth, 2 King. 6.30. V Garments used for travellers on foot, on horseback; by men warring, and sleeping.     
VERS. 29. And yet I say unto you, Verse. 29 that even Solomon in all his glory, was not arrayed like one of these. 
§. 1. And yet I say unto you.]  
Why doth our Saviour here use this asseveration, Sect. 1 Tamen dico, yet I say unto you? Quest. 1  
To teach two things unto us, namely, I. That Christ is of another opinion in many things than the world is. II. Answ. That we must believe Christ whatsoever the world saith.  
First, Christ saith, I say unto you, as if he would say, Many (and it may be you also) think otherwise, Obser. 1 but I say it is thus; to teach us, That he teacheth many things otherwise then reason, opinion, or the world doth. He teacheth that the poor, and persecuted are blessed, Mat. 5.2.11.12. but the world thinks them miserable. He teacheth that godliness is great gain; but the world holds gain godliness. Read, 1 Tim. 4.8. & 5.6.  
How doth it appear that Christ, and reason, Quest. 2 and the world teach contrarily?  
It is clear by these three things, to wit; Answ.  
First, Christ is truth itself, but reason is ignorant of the truth; Philosophy itself looking upon man as pure, and hence affirming, that man following the conduct of nature cannot err.  
Secondly, reason, nature, and the world look too much upon themselves; but Christ teacheth us to look upon God; nature and reason persuadeth us to respect ourselves more than God's glory, as Peter said, Master spare thyself, etc. Mat. 16.22. but Christ teacheth us to seek the glory of God in all things, and above all things, and to deny ourselves, Mat. 16.24.  
Whether can a natural man be the servant of Quest. 3 God or not?  
Answ. No, because he understands nothing beyond or above natural reason. For the better taking up of this, observe;  
What the natural man 

Can understand: namely these things, 

First, gain, glory, quiet, peace, estimation, and the like;  
Secondly, to avoid, gross, enormous, and criminal offences.  
Thirdly, to be of an affable, meek and courteous nature, to be true and just in his deal, and injurious unto none.    
Cannot understand: namely, these six things, to with 

First, what is meant by the purity of the heart.  
Secondly, the presence of God to be every where.  
Thirdly, the internal conduct, and direction of the Holy Ghost.  
Fourthly, what is meant by the internal fullness of God, Ephes. 3.19.  
Fifthly, to glorify God, in every action.  
Sixtly, to be zealous for God's glory, and in God's service. These things are strange unto him, until he be taught them by Christ.      
Secondly, Christ saith, I say unto you, as if he would say; it matters not what the world saith, Obser. 2 but what I say: Teaching us that we must believe the word of God, whatsoever reason, opinion, custom, or the world saith to the contrary, joh. 10.4.27. and 8.51.  
Quest. 4 Why must we believe the word of God before all these?  
Answ. 1 First, the word is Christ's and he is worthy to be believed before all these, joh. 1.1.14.  
Answ. 2 Secondly, the word is true, yea, a perpetual truth, and therefore deserves to be believed, Esa. 40.8.  
Answ. 3 Thirdly, the word regenerates us; and is the spiritual seed whereby we are begotten, jam. 1.18. and 1 Pet. 1.23.  
Answ. 4 Fourthly, the word directs our life and conversation, Read Psal. 19 and 119.  
Answ. 5 Fifthly, the word must judge us at the last day, and therefore is more worthy to believed then those things which neither must judge us, nor we be judged by, joh. 12.48. and Rom. 2.16. and 2 Thes. 1.8.  
Sect. 2 §. 2. Solomon in all his glory was not arrayed like one of these.]  
Quest. How did the Lilies exceed Solomon in glory?  
Answ. 1 First, the ornaments of Solomon in all his glory were but artificial, but the clothing of the lilies are natural; and look how fare nature exceedeth art, (for art is but an imitratrix of nature, and her perfection is to imitate nature) Therefore the Lilies exceed Solomon in all his glory.  
Answ. 2 Secondly, Solomon when he was so gloriously decked; was beholden to many creatures, he was beholden to Egypt for his linen, to the earth for his gold, to the silkworm for his silk, to the shellfish for his purple, and had nothing of his own; so that if every one of those should have claimed their own, he would have stood like Aesop's crow, stripped of all, when every one of the fowls craved their own feathers which they had lent her; But the Lily is beholden to no other for its beauty, and  doth exceed Solomon in all his glory.  
Answ. 3 Thirdly when Solomon, was clothed thus, it was but a remembrance to him of his fall, and he had as little cause to glory in these ornaments, as a man hath to glory in the velvet patch or plaster that covereth his wound; but the beauty of the lily is natural, it covereth not the shame of it; Therefore the lily exceeds Solomon in all his glory.  
Fourthly, Solomon in all his glory was but one, Answ. 4 and much ado there was to get one Solomon so decked and clothed: But all the lilies of the field are so clothed; Therefore the lily exceeds Solomon in all his glory.  
Fifthly, Solomon was arrayed in all his glory Answ. 5 but sometimes; but the lilies so spring, so continue until they whither and die: Therefore they exceed Solomon in all his glory.  
Sixthly, Solomon was thus arrayed by men, Answ. 6 but the lilies by God: therefore their glory is more excellent.   
VERSE. 30. 
Verse. 30  Wherefore if God so  the grass of the field, which to day is, and to morrow is cast into the oven: shall he not much more cloth you, O ye of little faith? 
§ 1. Shall he not much more cloth you?]  
The scope of our Saviour in this verse is to Sect. 1 show, that we are nearer to the love of God, Obser. than the other creatures are; or to teach us, that whatsoever good things God gives to the creatures, he will much more give unto us, except we provoke him, Read Matth 12.12. & Luke 13.15. & 14.5.  
Why will God give good things much more Quest. 1 to men then to other creatures, seeing man is but the workmanship of God as they are?  
First, because man is a more durable creature Answ. 1 then the herbs, or grass, which to day is, and to morrow is cast into the oven: and a more noble creature than the rest.  

Pronaque cum spectant animalia caetera terram  
Os homini sublime dedit, caelumque videre  
jussit, etc.   

The eye of man up to Heaven is cast,  
The eye of beasts upon the earth is placed.   
Secondly, because God hath given man rule, Answ. 2 and dominion over the creatures, Psa. 8.6, etc. Heb. 27.  
Answ. 3 Thirdly, because man is created for God's glory, but the other creatures for man's good. 1. Cor. 3.21.  
Answ. 4 Fourthly, man was prepared unto eternal glory, the beasts unto an earthly and temporary subsistence, and being.  
Answ. 5 Fifthly, God loves man more than the rest; doth God (saith the Apostle) take care for oxen? Rom. 9.9. that is, not in comparison of men. And therefore all these considered, we may be certainly assured that if we do not ponere obicem, provoke the Lord by our sins, he will not withhold from us those good things, which he bestows upon the other creatures, or have less care of us, than he hath of them.  
Is not the love of God perfect? and if so Quest. 2 then how doth he love man more than the rest of his creatures? Answ.  
Although the love of God be perfect in itself, yet it is graduated in the creatures, according to the decree of God, who in this order hath determined to love, namely,  
I. Before all things his glory best.  
II. Next unto his glory, the elect.  
III. Next unto them, mankind, or the rest of men.  
IU. And lastly the creatures.  
How may we obtain from God those good Quest. 3 things which we want?  
We must do as the children of God were wont to do of old, to wit, beg them at his hands, Answ. as for example.  
Dost thou want or desire 

First, bread to eat?  
Secondly, that thy estate may be increased, and multiplied?  
Thirdly, that thou mayst be blessed in thy undertaking of marriage?  
Fourthly, Children?  
Fifthly, freedom from thy foes?  
Sixthly, instruction in any doubts?  
Seventhly, the continuance of of life?  
Eightly, the pardon of thy sin?  
Ninthly, freedom from temptation?   Then do as did 

jacob. Genes. 18.20.  
Isaac for jacob, when he went to Padan Aram 
a Gen. 28. ●. .  
Eliezer, Abraham's servant in the behalf of Isaac when he went to Nahor 
b Gen. 24.12. .  
Hannah. 1. Samuel. 1.10.  
Hezekiah, Esai. 37.14.  
David, Psalm. 73.18.  
Hezekiah, Esa. 38.2.  
David, Psalm 32.5.  
Paul. 2. Cor. 12.8.   Pray unto the Lord, and thou shall be heard, and answered graciously.  
Sect. 2 §. 2. Oh ye of little faith.]  
Quest. 1 What is the meaning of these words?  
First, our Saviour doth not here tax infidels, Answ. 1 but the debility and weakness of believers.  
Answ. 2 Secondly, our Saviour speaks here unto the Apostles, who were not without faith; as may appear by the diligent view of these places, Matthew 8.26. & 14.31. & 16.8.  
Answ. 3 Thirdly, the meaning therefore is, that weakness of faith hinders them from trust, confidence, and cheerful dependence upon God.  
Obser. We learn hence, that there may be true faith which is weak; there is a smoking flax, and bruised reed. Esa. 42.3. & Matthew 12.20.  
Quest. 2 How doth this appear, that faith may be both true and weak?  
Answ. 1 First, sometimes the Sun is obscured by the interposition of a cloud: and sometimes the Lord hideth his face that we cannot see him, Psalm 22.1, 2.  
Answ. 2 Secondly, there is sincerity without strength.  
Answ. 3 How manifold is this weakness?  
Twofold, namely either. 

First, in apprehension; when the knowledge is weak.  
Secondly, in application; when a man cannot certainly lay hold upon Christ; but is like him in the Gospel who said; Lord I believe, help my unbelief, Mark 9.24.    
How may a weak faith be known to be Quest. 4 true?  
First, the weak true faith is but of short time; Ans. 1 or is but newly and lately infused, 1. Peter. 2.1. where there is life in an infant there is daily growth, insomuch as from a child it comes to be a man, except it be a dwarf or monster in nature: And therefore they should suspect the truth of their faith, who are always children, and both weak in knowledge and application.  
Secondly, the weak true faith is humble, Ans. 2 sorrowing and blushing for sin, and iniquity, though bypast, and mourning for her present weakness in application: true faith sorrows, because she is weak.  
Thirdly, true faith though weak yet brings Ans. 3 forth some good fruits of obedience, Galath. 5.6. jam. 2.14.  
What are the effects of weakness of faith? Quest. 5  
As infidelity in toto, Answ. so debility in tanto causeth much evil; as for example.  
First, weakness of faith, sometimes drives unto the use of wicked means; a fear to want things necessary often hurries men unto covetousness, oppression, usury, and covenant breaking.  
Secondly, often it brings men to murmuring fears, terrors, and sorrows unto death, 2 Cor. 7.10.  
Thirdly, it hinders from the hearing of the word in part, because they are not sure of the presence of God with the word, not of the aid and assistance of the spirit in the hearing thereof.  
Fourthly, it makes prayer tedious; because we are not sure, that thereby we and therein we talk with God, as a man with his friend.  
Fifthly, weakness of faith cannot bring a man unto peace of conscience, Phil. 4.7.  
And therefore it is not enough to examine, whether we have faith; but we must also examine whether our faith increase and be strong or not.  
Quest. 6 How may he know whether our faith be strong or not?  
Answ. By these plain marks or signs, to wit.  
First, canst thou in all things cast thyself into the arms of Christ, and commit thyself wholly unto him?  
Secondly, canst thou hope and expect, and see the presence and help of Christ, even without means, and contrary to means? dost thou walk by faith not by sight?  
Thirdly, canst thou in crosses, afflictions, and temporal disasters (for Christ's sake) rejoice, Rom. 8.35.  
Fourthly, canst thou despise and contemn the world, using it as though thou usedst it not 
c 1 Cor. 7.30. ? because thou hast built thy nest in the Rock, and placed thy confidence upon a surer stay than the world is, namely upon Christ, who hath promised never to fail or forsake thee.  
Fifthly, dost thou daily increase both in faith, love, obedience, zeal, and all graces, 1. Peter. 2.2.  
Quest. 7 What means must we use for the increasing of our faith?  
Answ. 1 First, the Word of God: that is, be diligent in hearing the Word of God publicly both read & preached. Rom. 10.17. jam. 1.18. & 1 Pet. 1.25. And also careful privately to read it. Psalm. 119.  
Secondly, purge the conscience, and purify the heart, james 4.8. And examine both thoughts, words, and works, by the Word of God.  
Thirdly, meditate daily, upon these things, namely,  
I. How true and faithful God is in all his promises.  
II. How unspeakable the love of Christ hath been and is towards his children.  
III. What experience the Saints have had of the care and love of God and Christ towards them.  
IU. What sweetness there is to be found in Christ: to wit, in the fruition and possession of him in the soul by a lively faith, Psalm 34.8.  
Answ. 4 Fourthly, pray daily unto God, and that 〈◊〉 fervently, earnestly, and with a hungering ●ffection and desire after his grace, Cantic. 1.3. 5.8 & 8.6.7. And 2. perseverantly and patiently ●oth continuing in Prayer. Rom. 12.12. And expecting until the Lord comes: for faithful is he who hath promised, who will come and will not tarry.   
VERSE. 31, 32. Therefore take no thought saying, what shall we eat, or what shall we drink, Verse. 31.32. or wherewith shall we be clothed? (for after all these things, do the Gentiles seek) for your heavenly Father knoweth, that ye have need of all these things. 
§. 1. Therefore take no thought.]  
Why doth our Saviour so often repeat this Sect. 1 prohibition of worldly care, as verse 19, 25, Quest. 1 31, 34?  
First, sometimes repetitions are used for the excellency of the thing; as rejoice in the Lord always Answ. 1 and again rejoice. Phil. 4.4. But not so in this place.  
Secondly, sometimes repetitions are used for Answ. 2 the setting forth of the greatness of the offence; or because the thing reiterated is odious unto God; Thus the Lord repeats again and again, that for three transgressions and for four he will visit Damascus, Tyre, Edom, Moab, Israel, and judah. Amos. 1.3, 6, 9, 11. & Thus Christ often in one speech cryeth out; woe be unto you Scribes, Pharises, Hypocrites. Matthew 23.13, 14, 15, 16.23.25.27.29.  
Thirdly, sometimes repetitions are used for Answ. 3 our weakness, and for the difficulty of the thing forbidden or enjoined; as he, that hath ears to hear let him hear, Mark 4.9, 23, 3. And thus this prohibition is repeated in this place; because the duty is so hard in regard of our nature.  
Who are faulty in this particular, or who Quest. 2 offend against this prohibition?  
First, those who acquire riches unjustly, and Answ. 1 with an evil conscience: to wit, by rapine, fraud, usury, and oppression.  
Secondly, those who are basely covetous, Answ. 2 withholding those things from themselves and theirs, which are requisite, and convenient.  
Thirdly, those also who are inwardly troubled Answ. 3 with care for worldly things; for it argues that,  
I. Their faith is but weak, if they have any. And  
II. That earthly things take up their mind too much.  
May we not take care for necessary things? Quest. 3  
First, we may curà providentiae, with a provident Answ. 1 care.  
Secondly, we may not curà diffidentia, with Answ. 2 a distrustful care; and that for these causes,  
I. Because the Law of God is of more worth than our lives; and the glory of God than our safety; and therefore no necessity must cause us to infringe the Law of God, or to dishonour him.  
II. Because our distrustful care helps us not at all, neither doth us any good. Quae stultitia de ijs solicitum esse quae habebis non solicitus; & de ijs non, quae non nisi solicitus 
e Chrysost op. impers. s. . What folly is it for a man to be careful for those things, which he shall have without his taking care for them (verse 33.) and to be careless of those things; which he hath no promise to obtain without carefulness: as in the next verse, there is no hope of spiritual graces or eternal glory without seeking, and therefore we are commanded to seek them, but concerning temporal things we have a promise, that they shall be given unto us without our seeking, that is, without our caring for them: And therefore we are forbidden to take thought for them in this verse.  
III. Because these temporal things help nothing for the salvation of the soul; A man in regard of his spiritual estate is neither better by having, nor worse by wanting these outward things: And therefore by no means must we distrustfully care for them?  
Quest. 4 By what means may we avoid this unwarrantable care?  
Answ. 1 First, l●t us learn to suffer, to be afflicted, and to want, and then we shall take no thought, jam. 2.9.  
Answ. 2 Secondly, do not meditate upon these temporal things; cast the remembrance of them out of thy mind, and it will be a means to keep thee from taking thought for them.  
Answ. 3 Thirdly, fill thy heart with spiritual meditations; that seeing thy soul to be rich within in spiritual grace, thou mayst the better contemn and despise these outward things.  
Sect. 2 § 2. Saying, what shall we eat, or what shall we drink, etc.]  
Our Saviour here showeth, that God observes and takes notice of our very words.  
Quest. 1 Why doth God observe our words?  
First, because he takes notice of all things Answ. 1 (his knowledge being infinite) And therefore also of our words.  
Answ. 2 Secondlly, because he expects that we should glorify him in our words; and therefore he marks whether we do it or not, Rom. 10.10. Colos. 4.6.  
Answ. 3 Thirdly; because all sinful words offend him, and therefore he observes all our words, that he may punish those which are not good.  
What words doth the Lord hear and Quest. 2 mark?  
First, all our evil and wicked words, namely, Ans. 1  
I. All our murmur, grudge, and repine, Exodus 16.6.7.8. & Numbers 14.27. & 16.41.  
II. All our blasphemous, and atheistical words, Ps. 14.1. & 53.1.  
III. All our insulting words, Ezech. 35.12, 13.  
IU. All our bragging and boasting words, Ps. 10.5, 6. & Esa. 47.8.  
V All our threatening, and cruel words, 2 Kin. 19 23. & Esa. 37.29.  
VI All our idle words, Mat. 12.36.  
Secondly, the Lord hears all our good Ans. 2 words, namely,  
I. All the Prayers we offer up unto him. Psal. 50.16. Esa. 65, 24. Apoc. 8.3.  
II. All our mournful ditties, Psalm 56.8. Exod, 3, 7.  
III. All our penitential words, jeremy 31.18.  
IU. All our pious, and religious words, Mala. 3.16.   
VERSE 33. But seek ye first the Kingdom of God, Verse. 33 and his righteousness, and all these things shall be added unto you. 
§. 1. But seek] Sect. 1  
Our Saviour having showed, what we must not do, doth now teach what we must do: this verse being a prolepsis.  
If we must take no thought for the world, Object. 1 then what must we do? must we sit still, and be idle, and take care for nothing?  
To this Christ answers, nothing less, Answ. but we must bend and place our care upon greater, better, and more excellent things, namely, the Kingdom of Heaven, and the righteousness thereof.  
How may this verse be divided? Quest. 1  
Into two parts, viz. 

Answ. A precept wherein are these two things, 

First, the things which are to be sought for. 

The Kingdom of God.  
The righteousness thereof.    
Secondly, the manner of attaining them, viz. by. 

Seeking of them.  
Seeking of them first.      
A Promise. And all these things shall be added.    
I plainly divide this verse, because some thing shall be said of every particular thereof.  
Quest. 2 What is meant by this word Seek?  
Answ. 1 First, sometimes it signifies to seek after revenge, and evil: this belongs not to this place.  
Answ. 2 Secondly, sometimes it signifies to seek God, and so it is taken for the whole body of Religion, as seek the Lord, and ye shall live. Amos. 5.8. And I have sought thee with my whole heart.  
Thirdly, Seeking is a diligent act, and an act Answ. 3 to be continued, until we have found that which we seek for: The woman seeks diligently, and continues seeking until she have found her groat. So here Seeking demonstrates labour, industry, and pains.  
Who are commanded here to seek the Kingdom Quest. 3 of God?  
All men, of all sorts, ages, and degrees. Answ.  
Why must all seek the kingdom of God? Quest. 4  
First, because it is simply necessary unto happiness, Answ. 1 and blessedness, as follows afterward.  
Answ. 2 Secondly, because by reason of Adam's fall we have lost this kingdom, and are deprived of it, Rom. 3.23.  
Answ. 3 Thirdly, because we can never obtain it without seeking, 2 Chron. 15.2. Mat. 7.7. And therefore it is necessary that all the sons of Adam should seek God.  
Quest. 5 What is our Saviour's principal scope and meaning in this exhortation?  
Answ. To teach us that the kingdom of God is not idly to be expected, but earnestly to be laboured for. Observe. Or that none can be made partakers either of the kingdom of grace or of glory, without much labour, industry, and pains, Read Deut. 4.29. Heb. 4.11. Luk. 13.24. and 2 Pet. 1.5.10. and 3.14. It is hard to live well easy to die well; hard to obtain heaven; easy to keep from thence: he that adventured at the Olympik games must overthrow all difficulties, so we in our journey to heaven. The old painters drew Timotheus the Athenian Captain in lively colours; harnessed and well weaponed, and so sleeping and abiding in his tent; and fortune catching Cities and Regions for him in a Net. We must not think that we may take our pleasure and be negligent in the work of God, upon a foolish expectation, and hope, that fortune will catch heaven for us.  
Quest. 6 What can we do of ourselves, can we by our labour procure heaven?  
Answ. 1 First, certainly our nature is so corrupt that we can never obtain heaven, viribus naturae, by the strength of nature.  
Answ. 2 Secondly, we must not expect grace from God, without our sedulous endeavour. Archelaus the Philosopher learning Geometry of Hipponicus, was so dull, and yet so well learned therein, that Hipponicus would say, surely Geometry fell into his mouth as he gaped. We must not think that heaven will come with an idle expectation, or fall unto our share unawares, for it must be sought, or it can never be found.  
Object. 2 Some may here object, if heaven cannot be had without our labour and pains, than woe be unto us; for we are both unfit, unwilling, and unable for this work.  
Answ. We should not be discouraged, because the Lord offers life and salvation unto us upon easy conditions, he doth not say that we must procure heaven, with infinite labours and sufferings, but only that we must seek it, in this verse. As the Physician doth show the d seize, and direct, and prescribe the physic, and prepare the medicine; and the sick man doth but only take the physic, and follow the directions; so the Lord doth show us our sins, and the danger of them, and the remedy against them, and commandeth us only to use the means, and promiseth then to bless and heal us: for our Saviour hath said, Seek and ye shall find 
f Mat. 7 7. .  
Quest. 7 Whether doth God give heaven unto his servants gratis, or not, for it seems he doth not, if we must procure it with labour and pains.  
Answ. The Kingdom of Heaven is given freely (The gift of God is eternal life, Rom. 6.23.) we being no way able to deserve it, and that both because our works are imperfect, as also because they are but debts which we own unto God and a man merits nothing for paying what he owes.  
But heaven is called wages or reward, Mat. Object. 3 5.12. and 6.1. great is your reward: And thereit is not given gratis, but ex debito, of debt,  
First, the Lord is pleased to use this phrase of Answ. 1 speech for the comforting of our hearts, and encouraging of us unto obedience, because it shall be rewarded.  
Secondly, it is rightly called a Reward, but Answ. 2 such a reward as we are not able to merit, and therefore is given unto us as children not as servants, or workmen: for the better taking up of this, observe a double difference between a Workman and a child, namely, 

First, to a workman is given a condign reward, which he hath deserved, but to a child is given more than he hath deserved: As a father thinks a small punishment enough to give a child for a great offence; so also he thinks not a great reward too much to give for a little obedience.  
Secondly, to a workman wages is given, if he deserve it, but to a child if he do but endeavour to do what his father commands, although he is not able to do it. And thus the Lord doth with us, giving the Kingdom of Heaven to those who labour for it, though by their own labour they are never able to procure it.    
Thirdly, although the Lord is pleased to encourage Answ. 3 us to labour by promising of a reward, yet the true name of Heaven is an Inheritance 1. Pet. 1.4. because that is derived from the father unto the son, by virtue of his sonship, and not for any deserts.  
Why cannot heaven be procured without labour Quest. 8 and pain?  
First, because temporal things cannot be had Answ. 1 without much labour, and care, and toil; therefore much less spiritual, much less eternal.  

Impiger extremos currit Mercator ad Indos,  
Per mare pauperiem fugiens, persaxa, perignes.   

The careful Merchant sea and land doth trace,  
That by that means wealth may flow apace.   
Secondly, because Christ doth not save us Answ. 2 without our assent, or coming unto him: as appears thus:  
I. God hath given unto us faculties of the soul, that by them we might glorify him. We differ from inanimate things by nature, shall we not therefore differ from them in action? they are always merely passive, but we should be active. God who hath given the belly for the conveying of nourishment to the whole body, hath also certainly given the soul for some end and use; for he made nothing in vain.  
II. Certainly God works in us, but not without us. Faith is a grace infused by God, or an action taught & imprinted by him; and yet it is our mind which believes, our will which chooseth God, our affections which love him: Hence it is said, that he draws, but whom? those that are willing; he doth not drag any by force; he first bends and inclines the will and affections and then we willingly follow, hence Augustine saith, Non salvabit te sine te, God will not save us without ourselves.  
III. The Scripture doth clearly show this, Thus Esay speaketh unto Edom, If ye will inquire inquire ye, return, come 
g Esa. 21.12. : so again unto all, Ho every one that hungers let him come, and who is a thirst, come & 
h Esa. 55.1  and Matth, 11, 28, and john, 7, 37. our Saviour calleth: Come unto me: yea this is the end of our preaching, that men might repent and turn unto God 
i Acts 26.20. . All which show that Christ will give grace and salvation to none without their endeavour and pains.  
Quest. 9 How is it said then that God works in us all things? Phil. 2.13.  
Answ. 1 First, certainly God first works, and then after him man.  
Answ. 2 Secondly, God works all things in us, but often insensibly; and the work seems to be ours, and is in regard of the substance of the work; only we must confess and acknowledge that the goodness of the works proceeds from the cooperation of God.  
Answ. 3 Thirdly, God doth not work in us against the mind, or faculties of the soul, but in them, and by them: Namely 

First, by freeing our affections from the yoke of Satan, and captivity of sin.  
Secondly, by turning our affections unto the Creator, that so we may approach nearer unto him, and with readiness of heart seek him.    
§. 2. Primo, Seek first.] Sect. 2  
All creatures besides man go with their bodies and eyes to the growndward, but man was made to go upright; and whereas all other creatures have but four muskles to turn their eyes round about, man hath a fifth to pull his eye up to heaven-ward 
k Columb. lib. 5. Cap. 9 : Which teacheth us that howsoever we seek for other things, yet first of all, and above all, we should seek for the kingdom of heaven and the righteousness thereof. Or that heaven, Obser. and heavenly things should be hungered after, and sought for above all other things, Read Colos. 3.1.2. & Heb. 4.11. & 13.14. according to the example of those holy men mentioned, Heb. 11.10.14.16.26. Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia, to side with him in the Council of Trent, with many promises of honours and profits, no less than the succession of the Empire: he answered that he thanked his Holiness, but his soul's health was more dear to him then all the things in the world 
l Histor. of Council of Trent pag. 419. . Alexander the great was wont to say of Calisthenes that he begged many things for others, but few for himself: And julius Caesar of Cicero, that he was negligent in things belonging unto himself, but diligent and and importunate in things concerning the commonweal; so we should prize our souls most, and desire many things for our for our bodies; we should be negligent in temporal things in comparison of irituall.  
Ignoti nulla cupido, we have no knowledge of heaven, therefore what desire can we have after it? the joys of heaven we are not able to conceive Quest. 1 of, therefore how can we in our endeavours, and affections prefer them before all other things? A man can have no desire of an unknown thing.  
Answ. 1 First, somethings are unknown 

Totaliter, wholly, both, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are. 

A man can have no desire at all unto these things.    
Respectiuè, in part, when 

We know that there are such things  
We know not what they are perfectly 

These things a man may hope for, and desire.          
Answ. 2 Secondly, although we know not all things in heaven, yet we know that there is a heaven, and somethings we know concerning it. For the better understanding hereof observe, 

Those things which we expect in heaven are either 

Known, and are either 

General, namely, 

First, that there we shall possess and enjoy every good thing.  
Secondly, hat there we shall be freed from every evil thing.  
Thirdly, that our fruition of good, and freedom from evil, shall be perpetual.    
Particular, namely 

First, in heaven we shall enjoy good things which are either 

Internal; as the joy we shall have in the society of God, Christ, and the Triumphant Church.  
Externall, to wit, 

The glorification of the body.  
The perfection of the Soul; In truth, purity, love, peace, and joy.      
Secondly, in heaven we shall be free from all evils, whether 

Temporal; as from hunger, thirst, cold, sickness, weakness, and the like, Revelat. 7.17.  
Spiritual; as from falling into sin; from all base and vile lusts; from the malice, and temptation of sathan; from the fears, and terrors of conscience, and the like.        
Unknown, 1 Cor. 2.9. Thus the joys we expect are expressed sometimes by the name of a Kingdom, sometimes of a crown, sometimes of an inheritance, sometimes of light that cannot be approached unto, sometimes of life eternal, and unspeakable glory (as was showed before, Mat. 5.48. Sect. last) but whatsoever they are they pass our understanding, and exceed our capacity in this life.      
Why must we thus earnestly and before all Quest. 2 things seek heaven?  
First, because we are here strangers, and that Answ. 1 is our native country; God our Father, Christ our eldest brother, and the Saints our fellow members being all there. And therefore like a man who hath been long absent, and fare distant from his country, and kindred, and wife, and children, we must long to be at home.  
Secondly, our inheritance, and riches, and Answ. 2 portion, and treasure is there; And therefore our hearts and hearty desires should be there also.  
Thirdly, because God hath given unto us a Answ. 3 temporal life for this end and purpose, that herein we might labour for life eternal.  
Fourthly, because if we do not labour for the Answ. 4 righteousness of God (which brings unto this kingdom, as follows by and by) in this life, afterwards it will be too late.  
Fifthly, because the enjoyment of heaven is a Answ. 5 matter of the greatest importance, and moment: this being that one thing which is most necessary for us, Luke 10.42. And therefore we should earnestly pursue the quest of heaven, & carefully avoid whatsoever might hinder us from heaven. We read of a great disputation which was betwixt the Roman Bishops, and the Scottishes Bishops concerning the celebration of Easter, before King Oswin: in which Bishop Colman alleged, that it was to be kept upon the fourteenth day of the first month, because Saint john the Evangelist observed it upon that day; Wilfride the Priest and his side affirmed that it was to be celebrated always upon the Sunday which fell betwixt the fifteenth and twenty one day of the first month, because Saint Peter always celebrated it upon that day: The King hearing of this concluded and thus decided the difference; for as much as Saint Peter is the doorkeeper of heaven, I will not gainsay him; but in that I am able I will obey his order in every point, lest when I come to the gates of heaven he shut them against me 
m Fox. Acts and Monum. f. 123. 124. . Thus should we do: fear to do any thing which might hinder, debar, and deprive us of heaven.  
Secondly, because heaven is more excellent then Answ. 6 earth. It is the habitation of the elect, the throne of the Judge, the receipt of the saved, the seat of the lamb, the fullness of delight, the inheritance of the just, the reward of the faithful, the seat of glory, the habitation of Angels, fare beyond thought, and glorious beyond all report. In gloria celesti mira serenitas, plena securitas, aeterna faelicitas. In heaven there is admirable serenity, ample security, and eternal felicity.  
Seventhly, because except we prefer in our Answ. 7 endeavours and affections heaven before all other things we are unworthy of it. Cyrus was of opinion that no man was fit for an Empire, except he did excel those over whom he ruled (Xenoph.) So none are worthy of heaven who do not labour and endeavour to excel others in true righteousness and holiness.  
Eighthly, because in heaven only is our felicity Answ. 8 and happiness, and not on earth: as appears thus.  
I. Here in this life we are miserable, 1 Cor. 15.19. And all our joys are but false, and frail, and at the best not to be compared with those above, Phil. 4.8.  
II. There in heaven is joy, that is, rivers of pleasure, and fullness of delight, Psal. 16.11. Luke 14.15.  
III. Heaven is the perfection of the creature which consists in two things, namely, First, to be freed from evils, and to have all tears wiped off, and all cause of grief taken away. Secondly, to be established in a good, happy, and blessed estate; It is not enough to perfect happiness, to have good things except a man have them Inconc●●ibiliter, constantly so in heaven our joy shall never be taken away, john 10.28. and 16. ●2.  〈…〉 
What things must we seek first?  
These things which are in heaven: here observe, Quest. 3 that in heaven there are two things, to wit, Answ.  
I. Spiritual graces; these come from heaven, and are to be sought for on earth.  
II. Eternal glory, and joy; this is to be had in heaven. Now if we have the former truly on earth, we shall have the latter surely in heaven.  
Quest. 4 How may we know, whether we hunger after, and seek first for heaven and heavenly things?  
Answ. It is long and difficult to give all the signs hereof, and therefore I will lay down a few, and that shortly, namely,  
First, if we desire to have a right and interest in that inheritance, and that this desire be cordial and real; than it is a good sign that we seek it. On the contrary, those who are secure, and doubt nothing, are much to be suspected.  
Secondly, if we have tender and circumcised consciences, which will not endure the least thing which God forbids: it is a good sign that we long for heaven.  
Thirdly, if we seek heavenly things, as worldlings seek earthly, that is, spare for no pains for the obtaining thereof; it is a good sign that we truly long after them.  
Fourthly, if we labour to be pure and holy, carefully avoiding all impurity, because God is pure, and his kingdom pure, and no impure thing can come therein: it is a sign that we hunger after heaven.  
Fifthly, we may know this by our contempt of the world; for the high esteeming of heavenly things, and the despising of earthly go together. Tanto quisque minus dolet quod defint aeterna, quanto magis gaudet quod adsunt temporalia: & qui minus dolet quod desint temporalia, certius expectat ut adsint aeterna 
u August. de contem. mundi.  By how much the more a man mourns for the loss of temporal things, by so much the less he grieves for the lack of spiritual: And on the contrary, by how much the less a man is troubled for the lack of earthly things, by so much the more he is assured of the enjoying of heavenly.  
Quest. 3 What means must we use for the obtaining of heaven?  
Answ. 1 First, learn, and labour to be humble, for such shall be raised unto honour, Mat. 5.3. Philip. 2.7, 9 etc.  
Answ. 2 Secondly, labour for Christ, for he is the way that leads thither, John 14.6.  
Answ. 3 Thirdly, labour to be pure, and to abstain from sin; for only those who are washed are admitted into this kingdom, Revel. 7.9, 14. Mat. 5.8. Psal. 119.1.  
Answ. 4 Fourthly, be diligent in hearing, reading, and learning of the word of God, Mat. 7.24. John 5.39. Rom. 16.25. For  
I. The word doth demonstrate and hold forth Christ unto us, Heb. 1.1.  
II. God hath ordained the Ministry of the word for this end, that we might thereby learn 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 works of obedience in the life?  
Certainly, Answ. great things are spoken of all these, & they are all greatly to be praised, highly to be prized, and diligently to be practised; but they are corroborated and strengthened by preaching: as appears thus,  
I. Reading is unprofitable without understanding, as is evident in the Eunuch, Acts 8.31, but Preaching opens, explains, and expounds the Scripture, and makes it easy to be understood.  
II. The hearing of the word preached begets the Holy Spirit in our hearts, or is a means 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 we 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 be directed by the word. And therefore the word is the true guide unto heaven.  
§. 3. The Kingdom of God.] Sect. 3  
How manifold is the Kingdom of God? Quest. 1  
Twofold, of grace, and of glory. Answ.  
To whom doth this kingdom of God belong? Quest. 2  
To the elect, Answ. who in this life have the Kingdom of grace in possession, and the kingdom of glory in hope, and in the life to come shall enjoy eternal life, Mat. 21.35. Luk. 12.32. and 2 Tim. 4.8.  
Who are the Superiors and subjects of this Quest. 3 Kingdom?  
First, the King hereof is threefold, in a threefold Answ. 1 respect, to wit;  
I. God the Father is the King of this kingdom of grace, in respect of his creation thereof 
o Psal. 149 5. .  
II. God the Son is the King of this Kingdom of grace in respect of his redemption thereof 
p Mat. 21.5. .  
III. God the holy Ghost is the King of this Kingdom, in respect of his sanctifying thereof 
q Psal. 24.7. .  
Secondly, the subjects of this kingdom is Answ. 2 the invisible Church, Mat. 13.38. Luk. 1.33. and the sons of the Kingdom.  
Thirdly, the statute laws of this kingdom 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 governs us by his word, as Kings govern their subjects by laws.  
Why is the spiritual and invisible Church of Quest. 4 Christ called a Kingdom? Answ.  
For the privileges, and prerogatives which we have therein as in a kingdom; as for example.  
First, a King in his kingdom hath supreme power above all therein: so the children of God have power over sin, sathan, and themselves; they need fear none, neither the calumnies of the wicked, nor those who can kill the body, but can go 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 kingdom, because it hath the commodities, and benefits, and good things of all towns, and cities, and we are Kings, and Lords of all, through contentation.  
Quest. 5 How doth the excellency and felicity of this kingdom appear?  
Answer 1 First, it is Kingdom in itself glorious, even an inheritance of glory. Therefore it is an excellent place.  
Answer 2 Secondly, all the subjects of this kingdom are Kings; Therefore it is a glorious place.  
Answer 3 Thirdly, all the laws of this Kingdom are perfect: That is, both teaching us the perfect will of God, and our eternal felicity and happiness. And therefore it is an excellent Kingdom.  
Answer 4 Fourthly, this Kingdom depends upon none; that is, neither wants nor stands in need of any Ministers, servants, officers, or the like to manage it, as other kingdoms do: And therefore must needs be a rare Kingdom.  
Sect. 4 §. 4. n d the righteousness.]  
Question 1 What is meant by righteousness?  
First, sometimes it is taken for righteousness by faith; but not so here.  
Secondly, sometimes for righteousness Answer 1 of life; and so it is taken in this place: our Answer 2 Saviour hereby teaching us,  
That heaven is in vain expected, Observation wished for, desired, or sought after without piety of life: follow peace and holiness without which no man can be saved. Heb. 12.14. Tit. 2.11. The Rhodians and Lydians made a law that vicious sons of virtuous parents should not inherit; thinking it an unfit thing, that those should inherit their father's lands who did not inherit their father's virtues: So the Lord hath made a law that no wicked man shall have any part or portion in his kingdom 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 indeed God hath determined that Qualis vita finis ita, every man's reward and portion shall be according to his work, Romans 2.6. as follows by and by.  
How doth it appear that heaven cannot Question 2 be had without holiness of life; for many hope to be saved whose lives are both ungodly and unjust?  
Answer. The truth of it appears thus, namely, 

First, from the ordinance of God; God hath ordained heaven for his glory, and the blessedness of his children and servants; and therefore none shall be made partakers thereof, but only those who glorify God in their lives, loving him above all things (as becomes sons) and obeying him in all things, as becomes servants.  
Secondly, from the justice of God; who will judge every one according to his works at the last day, 2 Corinthians 5.10. And therefore where the life was wicked, the doom shall be wretched.  
Thirdly, from the mercy of God, who loves the righteous, but not the wicked: The righteous Lord loveth righteousness, and righteous men: and therefore only such shall be saved.  
Fourthly, because where there is imapiety, there is no Religion, Romans 12.17. Philippians 4.8. and for the irreligious there is no happiness.  
Fiftly; from the end, Because this was the end, 

First, of our creation: for we were made, that we might be holy, Ephes. 2.10.  
Secondly, of our redemption: for we were redeemed unto righteousness, Luk. 1.75. & Tit. 2.14.  
Thirdly, of our vocation, God hath called us unto the fellowship of his Son, that we might be righteous and holy, 1 Thes. 4.8.  
Fourthly, of our election, we 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 Question 3 originally, and the best as well as the worst do daily sinne actually: There is none so good but he daily trespasseth, either against God or Man; shall none therefore enjoy this kingdom of God?  
Answer. There are three sorts of sinners, namely,  
First, proud, malicious, obstinate, and wilful sinners; who sin against God, with an high stiff and a brazen face, and a hand neck, and an Adamant heart.  
Secondly, sleepy, and secure sinners, who although they sinne daily, yet they lull themselves asleep with the devil's lullaby unto Eve, thou shalt not die at all: and thus through a bald and blind presumption and persuasion shake of all fear of punishment.  
Thirdly, there are humble and contrite sinners; who sin and sigh for their sins, yea pray unto God with tears in their eyes, and sob in their soul, for the pardon of their sins.  
These sinners, and these only shall be saved; but the other who wilfully, willingly, and wittingly remain in their sins, shall never be made partakers of the kingdom of God or of Christ; This appears thus,  
I. It is the condition of coming unto him to be holy and righteous in life; to him who order his conversation aright, will I show the salvation of the Lord, Psal. 50.23. And therefore those who are wicked and so remain can never be saved.  
II. Wicked men are not acceptable unto God, but rather an abomination unto him, 
y Psalm 1.5. and 5.5.  And therefore he being the King, and only giver and disposer of this kingdom will never give it unto those whom he hates.  
III. Christ (the author of salvation) is not acceptable unto them; they think his yoke heavy, and his saying hard, John 6.60. and they neither can endure, nor will submit unto his behests: For  
First, sin is sweet and pleasant unto them, and they will not leave it, though Christ bid.  
Secondly, to profess Christ openly, and to deny themselves, is as bad as death itself, and therefore they will not yield thereunto.  
Thirdly, Christ requires that they should blame, and condemn their former wicked life, this they are ashamed to do; and therefore refuse it. Wherefore Christ the corner stone being unto them a stone of offence, they must needs perish: For he will be a Saviour unto none, but only to those unto whom he was a King.  
Section 5 §. 5. And his righteousness, or the righteousness thereof;]  
Question 1 What is the meaning of these words?  
Answer. Righteousness may be referred either unto God, or Kingdom.  
Why is it called the righteousness of the Question 2 Kingdom? Answer. 1  
First, because this righteousness belongs only unto the children of the Kingdom: that is, none but the heirs of heaven can show forth this righteousness.  
Secondly, because righteousness is the Answer. 2 way that leads unto this kingdom: for there is a double kingdom of God, namely,  
I. Of glory in heaven: this all men desire.  
II. Of grace, on earth, this few desire: this kingdom must be within us 
a Luke 17.21. , before ever we can be made partakers of the other.  
Why is it called the righteousness of Question 3 God?  
First, some by righteousness understand Answer 1 the righteousness of faith to be here meant; and then the reasons of this denomination are these, to wit,  
I. Because it is freely given us of God to be our righteousness before him; and man by any works of nature cannot attain unto it.  
II. Because God will accept this obedience of Christ's at the day of judgement for his elect, as satisfying his justice, and the rigour of the law, which no righteousness of man can do.  
III. Because it is the righteousness of that person which is God; for Christ is both God and man; and though he obeyed the law, and suffered death as he was man, yet that obedience was performed by that person who was also God.  
Secondly, some understand this of the Answer 2 righteousness of the life and conversation; and (as was said before) I rather take this to be the truth: and the reasons why it is called the righteousness of God are these, namely,  
I. Because it is commanded, prescribed, and enjoined by God.  
II. Because by this righteousness we imitate our God, 1 Pet. 1.14, 15, 17.  
III. Because this righteousness leads unto God.  
§. 6. And all these things. Section 6  
What is meant here by all things? Question 1  
First, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is not to Answer 1 be understood (Completiuè sed distributiuè) of every particular, and numerical temporal blessings but of all sorts of needful things: yea it is not to be extended unto the great things of this life, but only unto food and raiment, and necessary things; Read verse 25.31. of this Chapter, and Proverbes 30.8. and 1 Tim. 6.8.  
Secondly, the indefinite phrase (all Answer 2 things) doth show that God is ready and prepared to give us all things whatsoever we stand in need of.  
Question 2 What may we learn from this bounty of the Lord?  
Answer. The consideration of this bounty may teach us these things, namely;  
First, to beware of sin, whereby we do displease and offend our God.  
Secondly, to depend wholly upon God both for food, raiment, and protection, in the sober use of lawful means  
Thirdly, to seek for the help and secure from God, in all distress & want, who is very bountiful, Jam. 1.5.  
Fourthly, to love so bountiful a God, and to enforce our hearts to all duties, and expressions of love towards him.  
Fifthly, to be thankful unto God, for all the good things we enjoy; for whatsoever we have comes from his bounty, Psal. 116.12.13.  
Sixthly, labour continually in heart and life to walk worthy of God, and to please him in all things, being fruitful in all good works, Colos. 1.10. 
b Perkins sup. .  
Question 3 What is the sum of this promise made here by our Saviour?  
Answer. That the children of this kingdom, righteous and holy men, Observat. shall lack nothing that is good for them. Read for the proof hereof, Psal. 23.1. and 34.8. etc. and 37.3.22. Proverbs. 10.6.7.8.  
For the better understanding of this answer, observe these three things, namely;  
Note 1 First, that there are three sorts of good things, Temporal, Spiritual, and Eternal; our Saviour here speaks only of the first; and therefore I speak not here any thing of the rest.  
Note 2 Secondly, that the Lord hath always in a readiness to give his children whatsoever they want, although he do not always give assoon as ever they stand in need: Oh how great (saith David) is thy goodness, which thou hast laid up for them that fear thee 
c Psal. 31.19. ; reposuisti; that is, God hath treasures always laid up for his children, although they do not always actually possess them.  
Note 3 Thirdly, good things are given two manner of ways by God, namely;  
I. Generally and Permissively; and thus he gives good temporal blessings to the wicked.  
II. Ex beneplacito, out of love, or as arguments and pledges of his favour; and thus he gives good things to the righteous; And of these the text speaks.  
Objection 1 It is here against the former answer objected, that David was a righteous man, and yet he saith of himself, I am poor and needy (Psal. 40. last verse) which shows that he wanted many things. Rabbi Semlai was wont to say, In omni loco in quo invenis pro haereticis objectionem, Answer. invenies quoque medicamentum illius in latere ejus (Pet. Galatin.) wheresoever thou findest a passage of Scripturee which may seem to serve an heretic, to ground an objection upon, look diligently and thou shalt find an answer to the objection in the same place: It is a proverb, wheresoever you see a Turtle you may be sure to find her mate within a stones cast; so the Rabbi thought, that what place of Scripture soever an heretic should produce for the confirming of an error, in the same verse (or at least Chapter) aman might find, how the objection were to be answered. I find the truth of this in this present objection, for in the very same verse there is an answer thereunto.  
It is objected, David is poor, and needy. To this he answers, that the Lord thinketh upon him, and is his helper, and deliverer: whereby he manifestly shows that he trusteth in God, and is not perplexed with the care of distrust, and diffidency.  
The righteous are sometimes exules, Objection 2 banished from their country, friends, possessions, and means; and so want all good things.  
The godly shall always find some place which shall receive them; Answer. if Moses be banished, he shall find a jethro to entertain him; if Elias be in danger, the crows shall feed him, and the widow shall entertain him; if jeremiah be in danger, he shall find either the King or Abimelech to favour him: if David be forced to fly, he shall be received of King Achish; The providence of God never sleeps, but he watcheth still over his, so to preserve and keep them, that a hair shall not fall from their heads, without his divine providence. We see when jacob was in danger of Laban, God warned not to harm him ᵈ: When Abraham had like to have been wronged by Abimelech, God threatens to punish Abimelech if he injure the Prophete. Thus God is always ready to take notice of all the wants, distresses, and dangers of his children, and is able to secure and redress them when he will.  
The righteous have not every Objection 3 good thing; how then is it said, that all things shall be added unto them. Great was the want and necessity that Paul was in, 1 Corinthians 4.9.10 11.12. and 2 Corinthans 4.7, etc. and 11.9.23. and 1 Corinth. 15.19. yea a brother may want, James 2.15. and many havef.  
First, there are many temporal things which are not good for the children Answer 1 of God, principally in respect of their infirmity and weakness; There are many things, which would be unto them more like poison then food, rather bridles to keep them bacl from the service of God than spurs to prick them forward; yea like thorns to choke the seed of the word 
g Mat. 13.22. , and begins to ensnare themselves 
h 1 Tim. 6.9. : and therefore no wonder if God withhold such things from his children.  
Answer 2 Secondly, there are many temporal blessings which are not necessary for the children of God: For  
I. God can give them Analoga, some other things that may be as good for them as that which they want: Man lives not by bread only, neither is God ever driven to such a strait that he hath but one way left to help his children: If the children of God be hungry, it is all one to them, for the Lord to give them bread, or to take away their hunger: now he can do either of these, and therefore bread is not simply necessary. God can feed Elias by the Crows, and the Israelites in the wilderness with quails and Manna, and can take away hunger of Elias, and Moses, and enable them to subsist without meat forty days.  
II. Sometimes God withholds temporal blessings from his children, but gives them greater and better things: that is, such internal solace and joy in their wants and sufferings, that they scarce feel them, or are sensible of them; We are (saith Saint Paul) as sorrowful, yet always rejoicing; as poor, yet making many rich: as having nothing, and yet possessing all things, (2 Corinth. 6.13. and Romans 8.37.) It is all one whether the Lord take off our heavy burden, or enable us to bear it; and he can do either, and will do one: And therefore it is no marvel, if the Lord withholds some temporal things from the righteous, seeing they are not necessary for them, he being able to give them other things which may be as good for them or better.  
Answer 3 Thirdly, whatsoever temporal blessings are both good, and necessary for the righteous, God will certainly give unto them in his due time.  
Objection 4 The wicked are more blessed in temporal things than the righteous are (as appears Psa. 73.) how then is this promise of our Saviour's (that all things shall be added unto them) made good?  
Answer 1 First, God gives good things to good men, in mercy, and as blessings, Psal. 146.8.  
Secondly, God gives good things to Answer 2 evil men for a threefold cause, namely;  
I. That hereby they might be comforted and encouraged in their labours and honest callings.  
II. Because they have no other comfort besides that which they have here in this life, the portion of the wicked in the life to come being torments eternal and insufferable.  
III. That hereby they might be fatted unto slaughter. They spend their days in good things, and in a moment they go down to the pit, Psalm 73.18. job 21.13.  
How doth it appear that righteous Question 4 and holy men shall lack nothing that is good and necessary for them?  
First, in general, it is evident thus, Answer 1 God gives good and necessary things to the other creatures; therefore he will much more give them unto his children; as was proved before, verse 28, 29, 31.  
Secondly, in general, God for the Answer 2 righteous man's sake often blesseth the wicked, therefore he will much more bless the righteous himself (propter quod unum quodque est tale, id ipsum est magistale) God blessed Egypt for Israel's sake, and Potaphar for josephs', and Laban for jacobs', and Zoar for Lots; and therefore the righteous themselves are much surer of blessings.  
Thirdly, and more particularly, God Answer 3 is omnipotent, or in all things potent; he is not a God of the mountains only, but of the valleys also; he is always ready, and always able to give unto his children whatsoever is good and necessary for them; he is always at their right hand, and therefore will not suffer them long to lack, Read Psalm 16.8. and 145.18.  
Fourthly, the truth hereof appears by Answer 4 the consideration of God's end in giving good things unto the righteous, which is twofold, namely;  
I. God gives them for their consolation, that they might not be too much dejected, or cast down, but comforted and encouraged to walk on cheerfully in the ways of the Lord.  
II. God gives good things unto the righteous, for the instruction of others; that they may be invited cheerfully and willingly to undertake the work of the Lord, who so graciously rewards the work of his servants.  
Fifthly, the righteous shall have heaven, Answer 5 therefore much more the earth; if God freely bestow the greater and more excellent things upon them, than he will not withhold the less worthy from them.  
Answer 6 Sixthly, the righteous have Christ; therefore in him they shall have all things, according to that Romans 8.32. He that spared not his own Son, but delivered him up for all: how shall he not with him also freely give us all things.  
For earthly things are the pendents, and appartenances of spiritual, and therefore go along with spiritual; yea they are a part of God's covenant with his children, for he hath promised that if they will but serve him faithfully and sincerely, he will take care both of their bodies and souls, Read 1 Corinthians 3.21. Leviticus 26.3, etc. Deuteronomie 28.1, etc. Psalm 81.13, etc. Malachi 3.10. and 1 Timoth. 4.8.  
Answer 7 Seventhly, it appears that righteous and holy men shall lack nothing that is good, because  
I. They are the children of God.  
II. The members of Christ.  
III. And God loves them as a Father doth his children.  
First, righteous and holy men are the children of God; the Lawyers observe that there are four sorts of sons, namely;  
I. Some are natural and legitimate, to wit; borne in holy wedlock. Thus Christ is God's natural Son.  
II. Some are legitimate but not natural; these are adopted Children, and were called by the Jews (Asuphim) Collecti, from Asaph, Collegit, Congregavit. 
Psalm 27.10  When my Father and my Mother forsook me, than the Lord gathered me. Thus the righteous are the children of God by the grace of Adoption.  
III. Some are natural, and not legitimate, as those who are borne of harlots, but not of common strumpets; and these are called Nothi, Bastards. Thus wicked men are the children of God by the grace of creation; And are called Bastards and no sons, Heb. 12.8.  
iv Some are neither natural nor legitimate, as those who are borne of common harlots; such a one the Hebrews called (Mamzer) and the latins call him Spurium; and the Lawyers call such jucertos, quia incerto patre, sed certa matre: because although the mother was known, yet the true Father was not: And such as these might not (among the jews) enter into the congregation. And thus we see that righteous men are the children of God by Adoption, and therefore their Father will not see them want.  
Secondly, they are the members of Christ, and therefore they shall lack nothing, all things being given unto him by his Father, for the good of his brethren.  
Thirdly, God loves the righteous as a Father his children, and therefore will not suffer them to lack. 
Esay 49.15.  For we know that a loving and natural Father,  
I. Loves his child more than his riches, and therefore will not spare them from him: So our God prizeth and valueth all those who are righteous, above all earthly things.  
II. A Father doth protect and provide for his child to his power; and so will God for the righteous, as he hath promised in this verse.  
What is the reason that some of God's Question 5 children lack, not withstanding this love and power of God.  
First, sometimes the reason is because Answer 1 they love and desire temporal things too much; yea oftentimes the love of the world is not thoroughly crucified in their hearts: And therefore God in love and mercy towards them withholds them, lest in stead of bread he should give them a stone.  
Secondly, sometimes the reason is Answer 2 because they seek temporal things more than spiritual; the righteous oftentimes are more sensible of temporal wants then Spiritual, and grieve more for the lack of external things then internal, and use more means, and with more fervour for earthly then heavenly things: and therefore it is just with God to deny and withhold them, until they have learned to discern betwixt things that differ, and prise every thing according to his worth.  
Thirdly, sometimes the reason is, because Answer 3 they are not profitable unto them, but rather hurtful.  
Fourthly, sometimes because they are Answer 4 not necessary, God otherwise providing for them.  
Who do not aright adhere and Question 6 trust unto the divine providence of God?  
First, those who dare trust God with Answer 1 their souls and the things thereto belonging, but distrust him for their bodies, and temporal things.  
Secondly, those who dare trust God Answer 2 for temporal things of small moment, but distrust him for great; The lesser things of their body they will trust in God for, but for greater they will trust to themselves.  
Thirdly, those who in great danger Answer 3 and distresses have recourse unto wicked means.  
Fourthly, those who murmur, Answer 4 grudge, and repine in their wants, and disasters.  
Answer 5 Fifthly, those who do not in all things certainly trust unto God: for it is a degree of infidelity, and an injury unto God, not to trust him for whatsoever we lack: For  
I. The nature of faith is to be sure and certain, and to apprehend an interest even in temporal things, they being a part of God's covenant, as was showed before.  
II. Faith is founded upon the truth, fidelity, promise, and particular providence of God, who governs all things, and therefore it should be firm trusting God in all things.  
II. Faith is not led by sense (for those are opposed, we walk by faith, not by sight, 2 Corinthians 5.7.) and therefore faith should believe without means, according to that, Romans, 8.24. For we are saved by hope, but hope that is seen, is not hope: for what a man seethe, why doth he hope far. And 2 Corinthians 4.18. Wilt we look not at things which are seen, but at the things which are not seen, for the things which are seen; are temporal, but the things which are not seen, are eternal.  
Wherefore let us learn to be righteous, and confidently to rely upon the promise and providence of God, and we shall then want nothing which the Lord sees and knows to be requisite for us.  
Question 7 What may the righteous confidently believe?  
Answer 1 First, that the Lords eye is always upon them, and he sees all their wants and miseries.  
Answer 2 Secondly, that the bowels of his mercy and of his compassion yearn upon them, and he loves them.  
Answer 3 Thirdly, that God is infinite in wisdom, and sees what is profitable for them, both for the present and future time.  
Answer 4 Fourthly, that God will protect them from evil, or from the evil of evil.  
Answer 5 Fifthly, that God will provide for them what he sees good in his good time.  
Answer 6 Sixthly, the righteous may boldly believe, that a sure hope, and confidence in God shall never got unrewarded.  
Wincelaus (or according to some Wincelaijs) King of Hungary, being driven out of his Kingdom and forsaken of his own, oftentimes used to say, the hope I had in men hindered me from putting my trust in God: but now that all my confidence is in him, I assure myself that he will help me by his divine goodness; as it fell out indeed unto him, being reestablished in his estate and dignities within a short time after.  
And let all the children of God do as Dion did, who being advertized, that Calippus whom he took for his friend watched opportunity to slay him; went unto him when he was invited by him, saying he had rather lose his life then distrust his friend. Thus did holy job, Though the Lord kill me, yet will I put my trust in him 
i john 13.15. . And exitus probat, the event shown that his confidence went not unrewarded of God.  
§. 7. Shall be added unto you.] Section 7  
Is it not lawful to seek riches or temporal things at all? Question.  
Having spoken something of this before, verse 24. and 25. I here briefly thus resolve this quaere.  
First, that it is lawful for us Answer 1 to follow our callings diligently, and to desire a blessing from God upon our labours and endeavours, that so whatsoever we do may prosper.  
Secondly, it is lawful to possess Answer 2 riches, both for our necessity, and comfort, if we can but use them as though ●●e used them not (1 Corinthians 7.30.) which indeed is very hard to do, because our affections are too prone to be seduced and captivated by the world, and worldly things. And therefore that we may not too much desire or seek the things of this life, nor at all trust in them, let us remember these six things, namely;  
I. We 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 spiritual comfort, or remission of sins unto us.  
IV. Riches cannot bring us unto heaven and eternal life, according to that in the eleventh of the Proverbs and the fourth verse: Riches profit not in the day of wrath: but righteousness delivereth from death.  
V Riches detain a man from heaven, and violently draw his affections downwards.  
Anselme walking saw a bird which a boy had caught, and that she might not fly away, had tied a stone to her leg: Now observing how the bird would fly up, and presently be pulled down again 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 tied to her, so by the weight of riches, the affections and mind were hindered from spiritual and divine meditations, contemplations, desires, and the like. And therefore though they should increase, yet let us not set our hearts upon them, Psalm 62.10.  
VI And lastly, remember that God will provide: for we have here a true promise uttered by truth itself, that if we make it our chiefest care to seek after grace, and glory, our Father which is in heaven will take care for temporal things.   
Verse 34 VERSE. 34. Therefore take no thought for the morrow; for the morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof. 
Section 1 §. 1. Take no thought.]  
Question. What carefulness doth our Saviour here prohibit?  
Answer 1 First, he forbids us to be careful as the heathen were: who either thought that God did not regard earthly things, or else durst not believe his promises, and therefore they took great care and thought for the things of this life: But we must not thus take thought.  
Answer 2 Secondly, he forbids us to expect more than necessary things; for men often do not only desire and seek needful and convenient things, but conceive ample and large hopes in their minds by some way and means or other; and hence take much care and thought lest the success and event should not answer their expectation we must not thus take thought.  
Answer 3 Thirdly, we are forbidden to take care for more than God gives us. Many are not contented with that part and portion of temporal things which God gives them, but make themselves lean 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 be taller, but by all their care, are not able to add one cubite unto their stature. And therefore this carefulness is utterly forbidden.  
Fourthly, Christ prohibits us to vex Answer 4 ourselves 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 pass? what if heaven should fall? what should we do then? The Phrase here used by our Saviour is worth observing, he doth not say, do not labour, and take pains to day, that you may have something for yourselves and yours to morrow (for this is commanded, Ephesians the fourth and twenty eighth, and 1 Timothy five eight); but but take no thought for the morrow, as if he would say, use all diligence and care still in your callings, but trouble not yourselves with curious thoughts, what will become of you, or how you shall be provided for hereafter.  
§. 2. The morrow shall take thought Section 2 for the things of itself: sufficient unto the day is the evil 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 unknown things: as if our Saviour would say, ye cannot prevent nor procure those things which you know not of; and little do ye know what a night may bring forth; and therefore take no thought.  
Secondly, the words may be expounded Answer 2 thus, the morrow will provide and procure the things which are needful for itself: 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 fears.  
How doth it appear that God will Question 2 help, and ease his children in all their cares and wants?  
First, God forseeth all things, and Answer 1 therefore in regard of him nothing can be casual.  
Secondly, God doth all things; is Answer 2 there any evil in the city, which I the Lord have not done? And therefore he can help and deliver out of any danger or evil whatsoever.  
Thirdly, God is Philanthropos, a Answer 3 lover of his children; and therefore never lays any burden upon them to break their backs, or to kill them, but to do them good: and therefore no evil shall lie longer or heavier upon his children, than he sees may be for their good. Read these places, hereof, 1 Corinthians the tenth and the thirteenth, and 2 Corinthians the first chapter and the fourth verse: and 2 Peter the second and the ninth. And see the experience of it in jacob, Genesis 31.24. and joseph; and the Israelites, Exodus the third, and the seventh and eight verses, and the foureteenth chapter and the tenth verse, and job and Peter, Acts the twelfe and the seventh verse. And therefore trust boldly in God.  
Question 3 What is required then of us in the time of danger and distress?  
Answer 1 First, in all fear and danger invocate, and implore the aid and assistance of God, Read Psalm the 107, and the seventeenth, eighteenth and nineteenth verses, they cry unto the Lord in their distress, and he delivereth them, so Acts the fourth chapter and the twenty ninth verse, and the twelfe chapter and the fifth verse.  
Answer 2 Secondly, do not ponerè obicem, lay not a block in God's way; by using any wicked means for thy relief; or by murmuring and impatiency in thy distresses; or by harbouring any wicked thing in thy heart, for these will hinder the Lord from hearing and helping thee.  
Answer 3 Thirdly, walk by faith, 2 Corinth. the fift chapter and the seventh verse: that is, fear no evil either present or to come, but place thy whole trust in the Lord for protection, and deliverance. Revelations the second and tenth verse, and the 2 Corinthians the first chap. and the tenth verse.  
Thirdly, those words (the morrow will care for itself) may be expounded thus, the morrow will not be without his own cares: our Saviour hereby teaching us, namely,  
Observat. 1 First, that it is a foolish thing to care for one affliction twice: to grieve to day for that which we shall grieve for to morrow.  
Observat. 2, Secondly, that we must every day expect new afflictions: by many afflictions we must enter into the kingdom of God, Acts the fourteenth chapter and the twentieth verse, and the 2 Timothy the third chapter and the twelfth verse, and Philippians the first chapter and the twentieth ninth verse.  
Question 4 Why must we daily expect new afflictions?  
Answer 1 First, to teach us that there is no true tranquillity in this life.  
Secondly, to teach us the necessity of Answer 2 affliction, and that in a threefold regard, to wit;  
I. Because we daily provoke God unto anger by new sins; and therefore we may daily expect new rods, and scourges.  
II. Because we must daily be weaned from the world; the world will still afford us somewhat to allure us, and make us think it sweet; and therefore we must have daily some bitter pills, that may hinder it from relishing with us.  
III. Because we are daily to be fitted and prepared for heavenly glory.  
Thirdly, to teach us the utility, and benefit Answer 3 of affliction: And that both for the Church (Acts the eighth chapter and the fourth verse, and the eleventh and the nineteenth and twentieth verse) And for ourselves, Psalm, 119.67.71.  
§. 3. Sufficient for the day is the evil thereof.] Section 3  
What is meant here by Evil? Question 1  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used signifies Answer 1 malum culpae, viciousness or sinfulness;  
Secondly, sometimes it signifies affliction Answer 2 or vexation (as doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this double signification from the Hebrew, because (Ragnah) signifies both malum peccati & malum paena; both the evil of sin and of punishment.  
Thirdly, in this place it signifies principally Answer 3 the evil of punishment; and not only persecutions, and afflictions (for so it would not be generally and universally true of every day, we being not daily subjected to new crosses and disasters, but only sometimes) but the molestations of the world, the painfulness of our affairs, labours, and callings, and daily cares.  
Two things our Saviour then hereby points out unto us, to wit;  
First, That the labour, pains, and Observat. 1 toil we endure in our vocations are to be reputed evils; for although the labour itself be not (that being enjoined before the fall, Genesis the second chapter and the fifteenth verse.) yet the thorns and sweat are, they being the effect of sin, Genesis the third chapter and the eighteenth and ninteenth verses. And without sin man had not earned his bread with the sweat of his brows. Wherefore in the molestations, and toil of our labours we must remember sin to have occasioned this.  
Observat. 2 Secondly, that by the providence and decree of God daily labour is ordained unto us; or God hath appointed that we should daily labour, Read Ephesians the fourth chapter and the twenty eighth verse, and 1 Thessaly the fourth chapter and the eleventh verse, and 2 Thessalonians the third chapter and the tenth and twelfth verses.  
Question 2 Why must we daily labour in our callings or in some employment?  
Answer 1 First, because this is the ordinance of God for the preservation and maintaining of life: God hath ordained that we must eat of our own labour; (Psalm 128 and the second verse. Genesis the third chapter and the nineteenth verse; Proverbs the twenty eight and the ninteenth verse.) and that six days we must work, Exodus the twentieth chapter and the ninteenth verse.  
Answer 2 Secondly, because we are not borne only for ourselves, but for our country; and therefore we must labour, that others may be the better by us: As members of the same body we should be careful even of and for others (the first of the Corinthians the twelfth chapter and the twenty fifth verse.) as well as for ourselves.  
Answer 3 Thirdly, idleness is blamed, but diligence commended, Read Proverbs the tenth and the fifth, and the thirteenth chapter and the fourth verse, and the twelfth chapter and the eleventh verse, and the fourteenth and the twenty three, and the thirthy one chapter, and the thirty one verse, etc. Hence Paul wrought, 2 Thessalonians the third chapter, and the eighth verse, and Acts eighteenth and the third verse, and twenty, thirty four ver. And the rest of the Apostles, 1 Corinthians the fourth chapter and the twelfth verse: and 1 Thessalonians the second chapter and the ninth verse, where he speaks in the plural number, Laboramus, we labour.  
Question 3 Who are faulty here?  
Answer 1 First, those who will not work at all though they want: these should be compelled to work,  
Answer 2 Secondly, those who will not work until they sweat again; that will do something, idly, but nothing industriously; some are contented to work as Adam should have done if he had stood, that is, so work that their labour shall be but like a recreation unto them; but they will not work as Adam was commanded to do when he had fallen, that is, get his living with the sweat of his body.  
Thirdly, those are to blame also, who will never labour for conscience sake, but only when they want money; and then for a time they are content to work hard. These show that  
I. They have no care or desire by their labours to help others.  
II. That they have no care to provide for their children for the time to come.  
III. That they have no care of themselves but in health; not providently laying up some thing for themselves, against age and sickness comes, which both the heathens will do, and Christians should do.  
Fourthly, they are faulty, who wholly spend their lives in pleasure, gaming, playing, hunting, hawking, and the like: These should seriously consider these things, namely;  
I Cui bone? For what end were they borne? what benefit or profit hath either the World or the Church, or the Common wealth, by them?  
II. What right or reason they have to partake the labours of others, when none are made partakers of theirs?  
III. What a shame it is that King, Nobles, Judges, Counsellors, and Magistrates, should labour (yea often wake for the good of the state, when inferior persons sleep) and yet they spend their days wholly in voluptuousness and delight?  
IU. Certainly such a one is not a member either of Church or Commonwealth, but only an excrement, as the hair or nails are. One member cannot say of another: I have no need of thee; the body cannot say of any member I need thee not 
k 1 Cor. 12.21 22. : But both Church and commonwealth may say of such an Epicure, we have no need, no use of thee, neither shall find any want, or miss of thee.  
Fifthly, those who neglect their callings Answer 3 under a pretence of religion; Here I may distinguish between two sorts of people, namely;  
I. There are some that remit their callings sometimes on the week days, that they may hear the word of God: and against these the Atheists of the world storm: but these indeed are like Mary, who chose the better part, Luke the tenth chapter and the forty two: and like those in the Gospel, who will sell all they have to purchase the preaching of the word, Matthew the thirteenth chapter and the 44, 46. verses. But Omne nimium vertitur in vitium, This may be done too much; I mean that on the week days a man may neglect his calling too much, by going to Church, but there are (vel duo vel nemo) but very few who do it, and those few are to be ranked with the second sort, which follow.  
II. There are some who remit and neglect all industry in their callings, under a show of confidence and dependence upon God. But religion makes none sluggish or idle, neither teacheth any such thing: And therefore all such are worthily to be reproved.  
   


Section 1 § 1. judge not.  
Verse 1 Verse 1. Judge not, that you be not judged.  
Question 1 What was the occasion of these words?  
Answer Christ in the last verse of the foregoing Chapter, had forbidden care for the morrow: now a man may reserve, provide, and lay up something for the morrow, either with a simple or double mind, either well and warrantably, or wickedly and unwarrantably, that is, either out of a provident or distrustful care: and therefore our Saviour saith, judge not though thou shouldest see a man lay up something for the morrow, because it may be done religiously. 
m August. sup.   
What is the meaning of this prohibition, judge Question 2 not?  
Answer 1 First, some understand them of Judging the Lord, 
Hilar.  we must not judge, not censure the Lord for any thing he doth, but confess that he is just in all his judgements, and righteous in all his ways.  
Secondly some understand this of doubting Answer 2 actions, where it is uncertain quo animo, with what mind and intent the thing was done, 


Aug. sup.  
Chry. sup.    there we must judge the best; for Some works are 

Manifest, as S. Paul saith some men sins are open before hand, going before to judgement, 
n 1 Tim. 5.24  here we may judge the tree by his fruits. Ver. 2  
Doubtful, here we must judge nothing before the time, that is until it be made manifest. 1 Cor. 4.5.    
Answer 3 Thirdly, some understand this of remitting of is juries: that is, not of sins committed against God, but against ourselves, because S. Luke seems so to expound them: Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned, forgive, and ye shall be forgiven 
o Luke 6.37 Chrys. imper.   
Answer 4 Fourthly, some understand them of too strict judgement towards others (Calvin s.) because our Saviour seems to speak them unto the Jews, whom he blames for this thing, Math. 23.4.23.24. and 12.2. and 15.2. and Luke 19.7. Chrysost. s.  
Answer 5 Fifthly some expound these words of judging out betters, that is, those who excel us in life: either 

In life, Pleni peccatis alios de levissimis judicant 
p Chrysost. s.  Some will judge others for small matters, when themselves abound in great, this we must not do neither judge those whose lives are more unblameable than our own.  
In calling, cum Discipuli judicant de Doctoribus 
q Chrys. s.  It is not for Scholars to judge their Masters, nor Inferiors to judge superiors: he that Judgeth them is God. 1 Cor. 4.4.    
Answer 6 Sixthly I conclude this question thus.  
Judgement is either 

Public: this is not here taxed.  
Private wherein are two things. 

First the right use which is not blamed.  
2. the abuse which is forbidden in this place, and is entitled rash judgement.      
Hence than we see that there is a lawful judgement, which is not forbidden, (g) and there is a judgement forbidden as unlawful.  
How divers or manifold is the lawful judgement? Quest. 3  
It is either Public, Answer (h) or private (i)  
First there is a lawful public judgement, which i● threefold, to wit,  
I. Political, which belongs unto the Magistrates and that two manner of ways, namely  
First in civil affairs, Read Psalm 72.1. and Esa. 32.1. and Rom. 13.1. and 1 Peter 2.13. and there we shall see this Judgement allowed of.  
Secondly, in Ecclesiastical affairs: thus Moses, josias, and Hezekias, judged even of things belonging unto religion, wherefore S. Paul would have prayers to be made for all that are in authority that we (under them) might lead a quiet and peaceable life in all godliness and and honesty. 1. Tim. 2.2.  
II. Ecclesiastical, which belongs unto those to whom the Keys are given, which Keys are two, to wit.  
First of preaching, here it is lawful for the Ministers of the word to judge sins and sinners, as is evidently seen in these places. Esa. 581. John 16.8. and 1 Tim. 5.20. and 2 Tim. 4.2. Yea we have precedents for it as well as precepts, and that in the Apostles, Acts 2.23, and 3.13.14. and 1 Cor. 6.10. and 5.2.  
Secondly of Excommunication, whereof we read, 1 Cor. 5.5. Mat. 18.17. and 1 Tim. 1.20.  
III. economical: thus servants, children, scholars, and the like, may be blamed and judged  
Secondly, there is a lawful judgement which is private, and this is threefold, namely  
I. Of knowledge, whereby we judge between truth and error, this is mentioned John 10.4 and 1 Cor. 14.29. and 1 john 4.1. And true it is, that there is such a lawful private judgement, but it is not spoken of in this place.  
II. Of reprehension, whereby we may judge whether men be faulty, and blame-worthy or not. This is sometimes commanded even to private persons. Levit. 19.17. Exod. 23.4. Deuter. 22.1. and that first sometimes to equals, as 1 Corinth. 5.12. and 1 Thessaly. 5.14.  
Secondly sometimes to their superiors: Saint Fawl bids the Colossians say unto Archippus, take heed to the Ministry, which thou hast received in the Lord, that thou fulfil it. Colos 4.17.  
III. Of correction, whereby we judge whether a man deserve punishment or not, for some offence committed against ourselves.  
There is besides this lawful judgement, one which is rash, evil, unlawful, and prohibited unto Christians.  
What is this evil and forbidden judgement? Quest. 4  
Corrupt judgement is either concerning 

Men when we judge of their estates either Or 

Present, thinking 'em to be sinners and that either 

Out of some sinister opinion of our own, we being suspicious, think them impious, and also malicious, for some affliction that lieth upon them; thus the inhabitants of Melita judged Paul a murderer because a Viper fastened upon him (p) and jobs friends thought him an hypocrite, because God's hand was so heavy upon him. job.    
Future, thinking them to be reprobates; as some perhaps thought of Manasses, Mary Magdalen, and Paul.    
Things, and that either 

Simply, when we judge doubtful things in the worst sense.  
Comparatively, when in regard of 

The law, we think more heinously of things than the Law. Ourselves, we think things heinous in our brethren, but small in ourselves.        
Quest. 5 Why may we not judge men?  
Answ. 1 First because it springs from an evil root, and comes of evil, to wit,  
First from Envy: thus Satan out of hatred, malice, and Envy, judgeth job an Hypocrite: we say proverbially, evil will never judge well: so we seldom judge or think aright of those whom we emulate.  
II. From Hypocrisy, because a man knows his own heart to be evil, therefore he judgeth his brother to be false, feigned, and a mere out side.  
III. From pride and self-love, because we would have none to be better than ourselves, therefore we judge sinisterly of those who seem to excel us.  
Answ. 2 Secondly, because it is altogether vain and unprofitable, the heart of man is so deceitful, that none but God can find it out. jerem. 17.9. and 1 Samuel 16.8. And therefore we must leave men unto God▪ who will make manifest the counsels of the heart 
(q) 1 Cor 4.5.  it being altogether impossible for us to know what the hearts of any are, whose lives are outwardly unblameable.  
Thirdly, because it produceth nothing but evil effects: Answ. here then observe, That rash judgement is injurious 

First to our Brother, who is caluminated and depraved thereby.  
Secondly to that Christian bond of charity, wherein we should be tied, because that is not suspicious. 1. Cor. 13.  
Thirdly to God, because we take upon us to judge and censure his servant, one who is reserved only to be judged by him. Rom. 14.4.  
Fourthly to Christ, because the Father now judgeth no man, but hath committed all judgement unto the Son. John 5.22.  
Fifthly to ourselves, we by this means hasting judgement to ourselves, for if we judge, we shall be judged.    
Who are faulty or blameworthy here? Quest. 6  
First, those who will censure and judge men for Answer 1 indifferent things; thus the Pharises judged and censured Christ. Mat. 9.14. and 12.2. & 15.2. joh. 5.10. and 9.16. But we must not judge one another for these things: He which eateth must not judge him which eateth not; nor he who eateth not judge him who eateth. Romans 14.3. etc. For these who judge men for adiaphorall things, for the most part, are either weak or hypocrites, ignorant or counterfeits.  
Secondly, those who will judge and censure men's persons; this is the part of profane men who will Answer 2 censure the man, when they cannot find fault with his actions; as for example.  
I. Some say, Oh he looks fair and beautiful without, but within, I fear, he is bad enough; he is good abroad, but at home no doubt he is like his neighbours.  
TWO Some say, he is no better than an hypocrite, I warrant you he dissembles in what he doth.  
III Some say, he seems as firm and stable in religious performances, as though nothing could shake him; but if he were once tried, either with fire or gold, promotion or affliction, you would not see him like gold tried in the fire, Job 2.4.  
iv Others say, they are idle, they have nothing to do, and therefore they are so religious: for else, what need is there of all this curiosity?  
These are worst of all by much, who deprave men the more, by how much better they are.  
Thirdly, those are faulty, who are suspicious; who judge and censure men, out of some presumptions, Answer 3 and jealousies; certainly the best men cannot be free from the censures of these.  
But here a threefold distinction is necessarily to be observed, to wit, 

I. Presumptions are either 

Weighty, and strong; and here a man may judge light and frivolous; and here we must not.    
II. judgement is either 

Public, here it is necessary to judge according to presumptions, when convincing proofs can be produced.  
Private, and here we must be careful, upon what surmises we censure.    
III. It is one thing to 

Examine a matter, for some are good accusers, but ill judgers.  
Condemn; the former is allowed, but the latter forbidden. A man may examine upon suspicion, but he must not hang upon suspicion.      
Fourthly, those are blame worthy who judge and censure weak Christians, for,  
1. It is a great insolency to censure or blame any who belong unto God, and are precious in his sight, Rom. 14.3, 4.  
2. Those who thus do, do it, that by the censuring of their weakness, themselves may be the more commended; building their own fame upon the ruins of others. As the Pharisee added the more glory unto himself, by the slighting of the Publican.  
Sect. 2 §. 2. That you be not judged.  
Quest. What is the meaning of these words?  
Answer 1 First some understand them thus, abstain from judging others, and ye shall deserve, or merit freedom from the judgement of God. But this is justly refuted by Chrysost. unperf. sup.  
Answer 2 Secondly our Saviour speaks nothing of the merit of good judgement, but of the retribution of evil, but here there are two opinions, for  
1. Some understand it of temporal judgement by men in this life; as if our Saviour would say, judge not others, and ye shall not be judged by others. Thus Calvin who thinks it is a forcing of the text to apply it to the eternal judgement of God.  
2. Some (namely, Augustine, Chrysostome, and the fathers generally) understand this place of the eternal judgement of God, as if our Saviour would say, judge not your brethren, for if you do, your father will judge you.  
Answer 3 Thirdly, I conceive it is to be understood of both, to wit, both temporal, and eternal.  
Objection. Our Saviour thus threatening those who judge others, makes the Anabaptists object this place against the office of judges, and all judicatories amongst Christians.  
Answer 1 First there is a double judgement, judicium libertatis, & potestatis, of freedom and power: our Saviour speaks of the former, when he saith, judge not, and of the latter, when he saith, left you be judged.  
Answer 2 Secondly our Saviour here forbids only private, rash, proud, and unjust judgement, not just, as appears by john 7.24. judge not according to the appearance, but judge righteous judgement.  
Verse 2 Verse 2. For with what judgement ye judge, ye shall be judged, and with what measure ye meet it, it shall be measured to you again.  
Quest. Will God judge those unjustly, who judge others unjustly, will God judge with the same judgement according to that of our Saviour, he which killeth with the sword, shall perish by the sword?  
Answer 1 1. Calvin answers, that God will justly suffer men, unjustly to judge him, who unjustly judgeth others. 2. We must distinguish Answer 2 between the 

Matter of judgment which is either 

Rigour and Severity, called summum jus, Mercy and pardon.    
Adjuncts of judgement, namely hatred, cruelty, iniquity, self-love, and pride.    
Now God doth not here threaten the same adjuncts of judgement, that he which judgeth another maliciously, etc. shall be so judged by other: but the same matter of judgement, with what judgement ye judge, ye shallbe judged, that is, if you judge mercifully, ye shall be so judged, but if you judge rigorously and severely, others shall so judge you.  
Ver. 3. And why beholdest thou the mote that is in thy brother's eye, Verse 3 but considerest not the beam that is in thine own eye?  
§. 1. Why beholdest thou a mote etc. Sect. 1  
What is the meaning of this Verse?  
First by the mote is meant our Brother's small Question. 1 sins, and by the beam our own great ones. Answer. 1  
2. The eye is the most tender part of the body, Answer. 2 and is quickly hindered from seeing by a beam; the meaning hereof therefore is, ye cannot see, and yet ye will judge.  
Is it not lawful to look upon our brother's sin? Question. 2 why beholdest thou the mote?  
It is not forbidden; Answer. but here a difference is to be observed between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know and to acknowledge; to glance upon a thing, and to contemplate upon it: it is not prohibited us to see them, but to mark and observe them intently, Or to excogitate them with ourselves.  
Are our brethren's sins always motes (that is Question. 3 small) and our own beams, or great?  
First, our Saviour speaks not here of all men, but Answer 1 only (or at least principally) of hypocrites, who under a show of religion palliate and cover great sins; harbouring more gross enormities in their hearts, than they usually can see in another's life.  
Secondly, our Saviour is pleased to use this phrase Answer 2 for our instruction; to teach us two things, namely, how we 

Are wont to judge others? to wit to trample upon them for small sins. L.  
Ought to judge others? to wit, we must think their mountain's molehills, and their beames-motes. M.   L. First, our Saviour by this phrase would teach Observa. 2 us, That we are prone to censure our brethren for the smallest errors, and to aggravate their least sins. This was usual with the Scribes and Pharisees who made a great matter of it, for the Apostles to pluck the ears of corn 
(l) Matth. 12.2.  for the man to carry his bed upon the Sabbath day, and for Christ & his Apostles to eat with unwashen hands. Matth. 15.2.  
Whence comes this that we are so ready to amplify Question. 4 our brethren's infirmities?  
First, sin in itself, and in his own nature is Answer. 1 horrible and grievous. Now in ourselves self love, and the love of sin doth hinder us from seeing sin in his own colours; but in others the vizard thereof being taken away, we see it as it is in its own nature, And hence we so greatly aggravate it.  
Secondly, this proceeds from our own pride; Answer. 2 we are wont to build our own praises upon our brethren● dispraise, and our fame upon their discredit: thinking that the greater we make their sins to appear, the less will our own seem.  
Secondly, 
(m) Obser. 2.  Christ by this Phrase of a Mote seen in our brother's eye, etc. would teach us, That we must be ready to excuse our brethren's sins, and to condemn our own.  
Why must we be ready to excuse other men's Question. 5 sins?  
First, because we do not see his heart, nor know his inward man; we may see our brethren's faults, Answer. 1 but we cannot see their strive, struggle, and prayers against sin, or tears for it. And therefore we must not be rash to accuse them but ready to excuse them.  
Secondly, our work is to judge ourselves. 1. Corinth. Answer. 2 11.32. and not others, for they stand or fall to their own Master. Rom. 14.4. And therefore we should sit as Judges upon ourselves, but not upon them, except to acquit them.  
Answer. 3 Thirdly, there is a double judgement, namely 

First, of faith for ourselves.  
Secondly, of charity for our brethren.    
We must not palliate our own sins, but lay them open before God, and make them as ugly and deformed unto ourselves as possibly we can: but if we extenuate, and excuse our brethren's failings, it is an argument of Christian love in us, because love covers a multitude of sins. 1 Cor. 13.  
Sect. 2 §. 2. But seest not the beam in thy own eye.  
Our Saviour seems here to make a twofold comparison between these censurers and their brethren.  

First, thou art a man (not an Angel) and he is thy brother, 
1. Brother.  a member of the same body.  

2. Mote.  Secondly, he hath a mote in his eye, and is tainted with some lighter sin; thou hast a beam in thy eye and art guilty of greater sins.   
And yet thou judgest and censurest him.  
Quest. 1 Whence c●mes it, that although there be great faults in us, yet we cannot see them, but are still blind at home?  
Answer. 1 First, Philantia, self love hinders us from spying faults in ourselves: love (they say) is blind, and our love unto ourselves, makes us that we can dislike and see nothing amiss in ourselves.  
Answer. 2 Secondly, our affections corrupt our judgement, and therefore we cannot condemn what we love.  
Answer. 3 Thirdly, the eye cannot see itself.  
Quest. 2 What means must we use for the cure of this malady? for the casting out of this beam? and for the bringing of us unto the fight of our own sins?  
Answer 1 First, a ●end carefully unto the word of God, look into the perfect law of liberty, behold thyself in that glass, and it will show thee thy face. james 1.  
Answer 2 Secondly, give thyself to a daily examination of thyself; examine thy words, works, and heart by the word, and so thou mayst easily see what is amiss.  
Answer 3 Thirdly, pray daily unto God to give thee that eye salve that thou mayst see clearly what is amiss and wanting in thee. Revel. 3.18.  
Verse 4 Verse. 4. Or how wilt thou say to thy brother, let me pull out the mote out of thine eye, and behold a beam is in thine own eye?  
Sect. 1 §. 1. How wilt thou say to thy brother:  
Observation. A brotherly and friendly admonition or reproof is laudable, a●d yet we may be abused, whence we may observe. That we may sinne in the performance of the best duties.  
Quest. How do we sinne in the performance of good duties?  
Answer. 1 First, when we do them weakly, superficially or key-coldly.  
Answer. 2 Secondly, when we perform them proudly or boastingly as the Pharisees did.  
Answer. 3 Thirdly, when they are done for some base or by Answer. 4 end, for some second or sinister respect.  
Fourthly, when they are done corruptly, that is, with a heart not purged (as here): for if we regard iniquity in our hearts, nothing that we do can be acceptable unto God.  
§. 2. And behold a beam is in thine own eye. Sect. 2  
We may learn hence, Observation. That it is a foolish thing to condemn sin in others, so long as iniquity remains in ourselves.  
Why may not a man reprove another, although Question. 1 himself be guilty?  
First because then the party reproved will answer, Answer 1 Physician, heal thyself.  
Secondly, because such a man by reproving an Answer 2 other, did condemn himself. Rom. 2. And God will judge him out of his own mouth.  
Thirdly, because such an one reproves through Answer 3 hatred, not out of any true zeal: for  
1. If such an one did but see the danger, and fearful consequents of sin, he would labour to avoid it himself, as well as admonish others of the danger.  
2. If such an one did but see the filthiness of sin how loathsome a thing it is in itself, and how deformed it makes us in the sight of God, he would eschew it himself, as well as advise another to beware of it.  
3. If such an one did seek the glory of God, he would then glorify him himself, by his own life. And therefore it is clear, that he who reproves sin in another, and retains it in himself, doth it neither because sin is perilous nor because sin is a horrid thing, nor because he desires the glory of God, but only out of hatred to the person whom he reproves, or some supercilious humour, and therefore those who ●re guilty, themselves, ought not to reprehend others.  
Who are faulty here? Question. 2  
First those who condemn the sins of others, Answer. 1 but examine not their own, as for example.  
1. The prodigal condemns the covetous, and he the prodigal, but neither of them look to examine themselves, or their own ways.  
2. The drunkard reproves the adulterer, and is reproved by him again, but neither of them blame or amend themselves.  
Secondly, profane persons are here to be blamed, Answer. 11 who condemn the godly for small sins, and yet are guilty themselves of great ones.  
Verse 5. Thou hypocrite, first cast out the beam out of thine own eye, 
Verse 5.  and then shalt thou see clearly to cast out the mote out of thy brother's eye.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eijce, cast out the beam.  
The beam as was showed before, signifies sin, and the phrase here of casting out, doth intimate violence; as if our Saviour would say sin cannot be expelled, except valiantly, and by force it be cast out: for he who strives to overcome sin must fight against it, resisting it even unto blood. Hebr. 12.4.  
How doth it appear, that sin cannot be overcome Quession 1 except it be thus manfully resisted? for many think that they can leave sin when they will.  
First, sin is fixed in our hearts naturally with Answer. 1 deep roots, and is hereditary unto us. Psal. 51.7. And therefore cannot easily be weeded out.  
Secondly, hence from this original corruption Answer. 2 which is so deeply rooted in us, all our affections are set upon sin therefore it cannot easily be expelled  
Thirdly, sin is like a fair, fawning, fl●ttering Answer. 3 harlot, which often by subtle persuasions, and allurements, and sweet alluring blandishments, doth regain admission and entrance after it is cast out: and therefore it is not easily forsaken.  
Answer. 4 Fourthly, sin is a strong enemy, yea like a strong man armed. Luke. 11.20. And therefore cannot be conquered without strong resistance.  
Fifthly Sin is backed, aided, corroborated, Answer. 5 and environed with an host of accomplices, to wit, Satan, the world, and the flesh, who suggest wicked things unto us, tempt us unto them, and hinder us from that which is good, by employments, forgetfulness, weakness, distraction of the mind and the like: and therefore it cannot with ease be expelled.  
Question 2 Who are faulty in this duty?  
Answer 1 First those who think it not necessary that sin should be expelled: these are either  
1. Carnal men, who say, let us sinne that grace may abound. Or  
2. Familists, and Libertines, who say, God will dispose of their sins to his glory.  
Answer 2 Secondly, those who think it an easy thing, and therefore never seriously arm and gird themselves, preparing courageously to fight the good fight of Faith.  
Answer 3 Thirdly those who procrastinate and delay the work, these never consider,  
1. How fast time flies,  
2. How their hearts grow daily harder and harder.  
3. How sin gets daily more strength in them, and over them.  
4. How daily they approach nearer and nearer unto death. And therefore they are much to blame.  
Answer 4 Fourthly, those who do the word of the Lord negligently, who would be persuaded, converted and changed by the word, but are not industrious in the use of the means, but sluggish and lazy.  
Answer 5 Fifthly those who give themselves leave to sin, thus polluting and poisoning themselves, and surrendering the fort of their hearts up to the possession of Satan.  
Answer 6 Sixtly, those who give way to the occasions of sin, and those coards of vanity, which draw on iniquity as with cart-ropes. Esa 5.18.  
Answer 7 Seventhly those who leave sin, but do not loathe it, retaining, and reserving the love thereof still in their hearts.  
Answer 8 Eightly those who trust to themselves, and their own strength, not arming themselves with the Holy spirit, not being careful in hearing, nor fervent in praying, nor zealous in desiring and endeavouring to be converted, sanctified and clothed with Christ, Rom. 13.12.14.  
Question 3 What armour must we use against this strong enemy?  
Answer 1 First take unto thyself the sword of the spirit, for that will drive him away.  
Answer 2 Secondly, take unto thee the shield of Faith, for that will repel, keep off, and beat back all the darts and assaults of Satan.  
Answer 3 Thirdly, provide the breast plate of righteousness, for that will block up the way against sin.  
Question 4 What means must we use, or how must this beam be cast out?  
Answer. Hereunto is required a double labour, 1. Internal of the heart. N. 2. Externall in work, O.  
First if we desire that the beam of sin may be cast out, we must first take our hearts and inward man to task, and labour earnestly therein after these two things, to wit.  
First to hate sin with a perfect hatred, because without this we can do nothing to any purpose in this work, read Psal. 97.10. Rom. 12.9. Psal. 45.7. Amos 5.15. Proverb. 28.16. Psalm. 36.4. the truth hereof evidently appears thu●.  
1. A man cannot come unto Christ, except he hate his father and mother 
(r) Luk. 14, 26.  and every thing else which would keep him from Christ; and therefore, without the hatred of sin, we cannot come unto God, neither do any thing pleasing unto him.  
2. The fear of the Lord is to hate evil 
(s) Prov. 8.13.  therefore without the hatred of evil, we cannot obey God, who is to be served with fear. Psal. 2.11.  
3. If we do not hate evil, we hate good, for Contraria non possunt esse in eodem subiecto) A man cannot serve two masters. Mat. 5.24. And therefore until we have learned truly to hate sin, we have learned truly nothing in Religion.  
Secondly we must resolve never to be reconciled unto our sins any more, never to be overcome by the allurements thereof, but still to take off the vizard of sin, that we may see it in its own colours.  
By what means may we attain to this hatred of sin, and resolution against it? Quest. 5  
First consider the original from whence it comes, Answer. 1 namely from Satan. Gen. 3.1. And therefore when we give way to sin, we give way unto Satan, and yield ourselves to his subjection, dominion and power, becoming his children, and servants, the consideration hereof will be a means to make us loathe sin, and resolve to leave it.  
Secondly consider thy place, and self, what thou Answer. 2 art, One that hath been washed by the blood of Christ. 1 Cor. 6.11. And therefore it is a shame to wallow any more in sin: remember thou art like a City set upon a hill. Mat. 5.14 And therefore should be pure, glorifying God by thy unblameable life. Eph. 5.27. Phil. 2.15. Mat. 5.16. For what fellowship hath light with darkness, or God with Satan. 2. Cor. 6.14. Thus all Christians should remember what they are, for this will be a means to make them the more to hate sin, and endeavour against it.  
Thirdly, consider the danger of sin, both in regard Answer. 3 of others, of other things, and of thyself  
1 Consider the dangerous effects of sin in others; how it wounded Adam, slew Cain, Cham, the old world, the ten Tribes, Ephraim, Judah, 
Gen. 6.5. Hosea 13.1.  yea sin was the occasion of Christ's death.  
11. Consider the woeful effect of sin in all things.  
1. It corrupted our nature, and obliterated God's Image in us, yea, so contaminated us, that from the Crown of the head, to the sole of the foot, there is nothing but boils, sores, & putrified corruptions 
(t) Esa 1.6. Gen. 3.8.10.   
2 Sin brought shame into the world: when Adam had eaten the apple, then he was ashamed, not before.  
3. By sin, Adam, 
Gen. 3.8.24.  (& all men naturally in him) lost that familiarity with God, which formerly he had.  
4. Sin cast man out of pleasant Paradise, into the wide, and weedy world. 
(u) Gen. 3.23.   
5. Sin was the cause of death, bringing that into the world also. Gen. 2.17. Rom. 5.12.  
III. Consider the dangerous condition that thou art brought into by reason of sin, and that in many regards, namely,  
First, it hath corrupted the fountain, thy whole man, so that nothing but unclean streams can issue from thee; mala mens mal●● animus, thy heart is corrupted, and therefore all thy actions favour of sin. Read Matth. 15.19. Gen. 6.5. jam. 1.14.15.  
Secondly, thy sins hath set a separation between thee and thy God, and made thee his enemy. Jsa. 59 2. James 4.5.  
Thirdly, sin cries for vengeance. Genes. 4.10. and 18.20. and james 5.4. the many transgressions thou hast committed, sends forth loud clamours daily unto God for justice, judgement, and revenge.  
Fourthly, sin daily rebels against thee. Romans 7.17.23. Galath. 5.17. And hath gotten such strength and sure footing in thee, that thou canst not of thyself expel him.  
Fiftly, sin hinders and withholds good things from thee. jerem. 5.25.  
Sixtly, sin hath disinherited thee of thy heavenly inheritance, and deprived thee of eternal glory. Roman 3.23.  
Seventhly, sin obdurates and hardens the heart, and takes away the sense of it. Consuetudo peccandi tollit sensum peccati.  
And thus if we desire to cast this beam of sin out of the eye of the soul, we must begin with the heart and inward man.  
Secondly, our next labour is external, wherein are two quaeres 

Quae facienda?  
Quomodo?    
Quest. 6 What must we do for the expelling of sin?  
Answer. 1 First, Reluctandum, strive, struggle, wrestle, and resist sin. Galath. 5.17. that is, endeavour against it, subdue thy affections, and do not with thy will consent thereunto.  
Answer. 2 Secondly, Vincendum, labour to overcome it: to this is required strokes, wounds, blood (Hebr. 12.4.) for otherwise we can never conquer it; sin is to be assaulted and laboured with many blows, and wounded with many deep and deadly wounds or it cannot be overcome. And therefore we must be diligent in hearing, reading, and meditating of our duty towards God, and God's mercy towards us, that the consideration thereof may make us to resist sin more manfully.  
Answer. 3 Thirdly, Vinciendum, bind and tie it fast, when thou hast overcome it, by the cords of resolution, circumspection, daily watchfulness, and particular promises and vows unto God.  
Answer. 4 Fourthly, ejiciendum, having bound it, than cast it out; and labour to become a new creature, entering into a new covenant with God henceforth to serve him only and always with a full purpose of heart, and praying unto God to enable thee to perform what thou hast promised.  
Quest. 7 How must we expel sin?  
Answer. 1 First, begin betimes to assault him: give the water course no way at all, but while it is said to day, strive against sin and all thy corruptions.  
Answer. 2 Secondly, fight the battles of the Lord manfully until thou hast overcome.  
Answer. 3 Thirdly, persevere unto the end; Toties quoties; as long thou hast any enemies outwardly to assault thee, or corruptions which inwardly strive against thee, so long thou must labour carefully and courageously to resist them: And this will be as long as thou livest.  
Verse 6. Verse 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine: lest they trample them under their feet, and turn again and rend you.  
§. 1. Give not that which is holy unto the dogs. Sect. 1  
Bias being asked by a wicked man, what piety was? held his peace: whereupon the other demanded the reason of his silence? I hold my peace (saith he) Quia de re tibi non conveniente quaeris, 
(a) Laert. lib. 1.  Because thou enquirest after a thing which concerneth thee not: as if he would have expressed that which was by Christ here uttered.  
Turpe rosas suibus, sanctum dare turpe catellis 
(b) Sphinx Theolog. pag. 30.   
Cast not pearls before swine, neither give holy things unto dogs.  
If holy things must not be given to dogs, then why Quest. 1 do Ministers preach publicly to mixed assemblies, which consists of bad as well as good men?  
First, we preach unto the wicked, to see perhaps Answer. 1 God will grant unto them the grace of repentance.  
Secondly, we preach unto mixed assemblies, because Answer. 2 there are in every place some to be healed.  
Thirdly, because we should not lightly despair Answer. 3 of the salvation of any.  
What is meant by holy things, and pearls? Quest. 2  
First, some understand these of the deep mysteries Answer. 1 of religion, which the weak are not yet capable of, as John 16.12. and 1 Cor. 3.1 2. August. S.  
Secondly, some understand these of the sacred mysteries Answer. 2 (namely, the word and Sacraments) which are to be concealed from profane persons. Chrysost. S. & Muscul.  
And these too are here Answer. 4 principally meant. 

Thirdly, some understand them of Answer. 3 not imparting or communicating the word to those who contemn it. P.  
Fourthly, some understand here Reproof (Guali. S.) as if our Saviour would say, reprove not those who either laugh at, scorn, or contemn it. T.    
P First, these words are to be understood of the Word of God, wherein three things are by our Saviour expressed, viz. I. That the word is holy Q. II. That the word is a pearl R. III. That the word is ours. S.  
Q. First, the word of God is pure and holy. Psal. 12.6. and 18.30. and 19.7.8.9. Proverb. 30.5.  
How doth it appear, that the word is holy and Quest. 3 pure?  
First, it contains no impure thing in it, but is the Answer. 1 fountain of Sanctity, the law of Piety, and the very character of Purity.  
Secondly, it is the Image of God, who is most Answer. 2 pure; And therefore must needs be pure.  
Thirdly, it gives unto us that holy One, and Lamb Answer. 3 without spot, Jesus Christ; and therefore must needs be holy.  
Fourthly, it sanctifier us; Christ prays, Father Answer. 4 sanctify them by thy word, john 17.17. and pronounceth them pure. Now ye are clear through the word which I have spoken. john 15.3. 
(b) 1. Thess. 4.3.4.   
Fiftly, by the word the creatures are sanctified unto us, 1 Timoth. 4.5. And therefore it is plain that Answer. 5 the word is pure.  
Who sin against this pure word? Quest. 4  
First those who draw polluted things from thence, Answer. 1 as the spider doth poison from the most wholesome flower, or the ventricle, who corrupts the best me●t, when itself is corrupted: these are they who turn the grace of God into wantonness. jude 4. Men of corrupt minds, 2 Tim. 3.8. and polluted consciences. Titus 1.15. And are either,  
1. Libertines, who pervert the Gospel, Gal. 1.1. Or,  
2. Profane persons, who from the Scriptures draw arguments for lasciviousness, uncleanness, profaneness, usury and lying. Or,  
3. Heretics, Schismatiks, etc. who produce scripture for the bolstering up of errors, falsehoods, and untruths, either against religion or humane society.  
Answer. 2 Secondly those sin against this pure word, who jest and play with it, useing it either profanely, ridiculously, jestingly or scornfully.  
Thirdly, they offend here also, who use not the Answer. 3 word unto sanctification, whether they be  
1. Ministers, who do not teach unto sanctification, but preach themselves, or for their by-ends.  
11. People, who do not hear unto sanctification, that is, labour not so to hear, that they may be purged, (john. 15.3.) and transformed into the same Image of Christ. (2 Cor. 3.18.) And therefore Ministers must principally labour to present their people as chaste virgins unto Christ (2 Cor. 11.2. and Ephes. 5.27. And people must labour to be holy, both in word, work and thought, because otherwise they do not hear this pure word aright.  
Quest. 5 Secondly, as the word is pure, so it is a pearl, and very precious, read Psal. 19.10. and 119 Psal. verse 72.103.127. Ezech. 3.3. jerem. 15.16.  
Wherein is the word of God like unto pearls, or precious stones?  
Answer 1 First they shine in the dark, so doth the word, Psal. 119.105. Thy word is a light unto my feet, etc. so Heb. 4.12 13. and 2 Pet 1.19.  
Answer 2 Secondly, they seem vile and base when they are unpolished, to those who know them not, but are indeed precious: they say that Aurichalcum, Copper metal, when it is first digged, seems more like gold, than gold itself: so the splendour of worldly things, seems more rare to the carnal eye then spiritual things do. The preaching of the word is foolishness, and offensive unto some 
d 1 Cor. 1.18.21.  but it is a precious jewel of more worth, than all the things in the world. 
e Mat. 13.45.46.   
Thirdly, Pearls are cordial, and generally sovereign, Answer 3 not good for one grief or sickness only, but for all, as Elexis saith of Diambra, Diamargariton, and Manus Christi, So the Word of God is.  
I. Profitable unto the sight, or understanding. David admired at the prosperity of the wicked, and could not understand it, till he came to the house of God. Psal. 73.17, 18.  
II. It cools the heat, and allays the burning of the affections, whence it is called dew. Deut. 32.2. and water, john 7.37.  
III. It heals the wounds of our affliction. Romans 8.37, it affords us many comforts and comfortable promises, by which we are supported in the day of tribulation.  
Who offend against this precious word?  
First those who are provoked by the reproofs of Quest. 6 the word. Answer 1  
Secondly those who (susque deque habent) are Answer 2 indifferent, whether they do enjoy the Word or not.  
Thirdly those who (plus satis habent) wish that Answer 3 there were less preaching.  
Fourthly those who prefer thick clay, and Answer 4 temporal wishes before this precious pearl, and will rather not enjoy it, then purchase it with their money.  
S. Thirdly, this word which is so pure and precious, is Ours, cast not Your pearls before Swine, as if our Saviour would say, the Gospel is the proper inheritance and riches of the godly.  
How doth the Lord call the Gospel Ours? doth Quest. 7 it belong only unto the faithful?  
First, sometimes it is a appropriated unto Christ, Answer 1 and called his Gospel, because he sent it, because he is the author of it, because the message of salvation came by him, and from him 2 Cor 5.19 20 
f 2 Cor. 4.4.   
Secondly, sometimes it is appropriated unto the Answer 2 Ministers: thus S. Paul saith, according to my Gospel, Rom. 1.16. and 16.25. and 1 Thesal. 1.5. and 2 Thesal. 2.14. and 2 Tim. 2.8. And our Saviour, I pray not for these alone, but for them also which shall believe on me, per verbum eorum, through their word. john 17.20.  
Thirdly, sometimes it is appropriated to the Answer 3 faithful of the Church; and thus it is taken here, our Saviour not speaking only to his Apostles, but also to all the godly, because unto them belongs the rich treasures of the word, and the gracious promises of the Gospel.  
What is required of the godly in regard of this Quest. 8 Word?  
First some despise the hearing thereof, but they Answer 1 must hear it willingly.  
Secondly, some run after their sins, and Answer 2 think the Word of God a hard saying, but they must follow the direction of the Word with cheerfulness.  
Thirdly others run after seducing spirits, Answer 3 and lies, but they must stick close to the Oracles of God, as to the rule of truth. Esa. 8.20.  
Thus we have showed how by holy things, and Pearls, is meant the word of God: it remains now to show how it is taken for reproof. Cast not your pearls before swine, neither give holy things unto Dogs: that is, reprove not those any longer who deride, scoff at, or spurn at reproof; wherein our Saviour doth imply two things, namely  
First that brotherly reproof is in itself a holy thing, and a Religious action. This Solomon plentifully proves, Proverbes 25.11, 12. and 27.5. and 28.23.  
Secondly, that reprehension ought to be holy, precious, and ours: Holy, that is only for God's sake, but of this more by and by. Precious and rich, that is adorned with the pearls of the word, and divine sentences, because, Scriptum est, it is written, is a strong argument. Ours, that is, such as we labour to follow ourselves; when a man reproves swearing, Sabbath breaking, drunkenness, uncleanness, and the like, and avoids them himself, giving no other counsel to his friend than he desires and labours to take himself, this is called his reproof.  
Quest. 10 What are the benefits of Reprehension? or what do we gain thereby?  
Answer. 1 First, it is a means to preserve the party reproved from sin, and Satan.  
Answer. 2 Secondly, it is a means to induce the party reproved unto repentance.  
Answer. 3 Thirdly, it is a means to confirm and establish a man in the ways of God.  
Answer. 4 Fourthly, reprehension is an excellent caveat for him that reproves, to beware of that which he blames in another.  
Quest. 11 How may we discern holy reproof from ordinary fault finding? or how may we know (when we reprehend our brother) whether our reproof be holy or not?  
Answer. 1 First, holy reproof ariseth out of a zeal to God's glory: because God is dishonoured by sin, therefore the child of God reproves sin: this is a godly reproof.  
Answer. 2 Secondly, holy reproof ariseth out of an hatred of sin; because the child of God hates sin in itself, therefore he reproves it, where he hath any power or warrant so to do.  
Answer. 3 Thirdly, holy reproof ariseth out of love unto our brethren; because a Christian loves his brother with a Christian love, therefore he doth reproove that in him, which he knows is obnoxious, pernicious, and hurtful for him.  
Answer. 4 Fourthly, holy reproof ariseth out of a fear of God, and a conscience of our duty unto our brother; the child of God knowing what God requires of him towards his brother, dares not neglect it, for fear of offending God.  
Answer. 5 Fiftly, holy reproof is accompanied with an humble remembrance of our own weakness; Christians must not reproove one another proudly and arrogantly, but humbly, remembering that they themselves should fall as foully if they were not supported and prevented by the Spirit of God.  
Answer. 6 Sixtly, holy reproof is given or performed prudently, and circumspectly; a man must be careful when he reprehends his brother, to watch his opportunities, to take the best, and fittest times, when he will hear him with the right ear, taking reproof as a precious balm; yea we must so reprove our brethren that their faults be not divulged or published the more by our reproof.  
Sect. 2 §. 2. Give not holy things unto dogs, nor cast your pearls before swine.  
We see here clearly, that wicked men, and those who contemn preaching and reproof are so odious unto God, that he compares them to dogs and swine; because following brutish affections at length they become brutish.  
Quest. 1 How or wherein are wicked men like these creatures?  
First, dogs and swine are ravenous beasts, as appears thus.  
Answer. 1 1. They are never satisfied, they never have enough: (Isa. 56.11.) and herein are like unto oppressors, who grind the faces of the poor, through covetousness.  
2. Swine will eat their young ones 
(g) Plin. 8.51. , so many will undo utterly their own Nephews, and Nieces, and nearest kindred, defeating them, and cheating them of their estates if possibly they can: Again they may be resembled to swine in this particular, who beggar and undo their children by idleness, or play, or riotous living, or the like.  
Secondly, they are most filthy and impure creatures; Answer. 2 as appears thus.  
1. Swine will wallow with great delight in filthy and stinking puddles; so do voluptuaries.  
2. They will eat filthy things, namely, Husks, carrion and the like.  
3. Dog's will return to their old vomit; Proverb. 26.11. So men unto sin for a time forsaken. 2. Pet. 2.20.  
3. Swine trample under foot, and defile whatsoever is cast unto them; so to the wicked nothing is pure, but even their mind and conscience is defiled. Titus. 1.15. jude. 10.  
Thirdly, dogs fiercely and angrily bark at all Answer. 3 who do not belong unto them, or are not of that family wherein they are, whether rich or poor, high or low. Superior or inferior, good or bad: This may be applied  
1. To those who speak evil of those who are in authority, reproaching with opprobrious speeches, the Lords anointed, and substitutes, as Shimei did. 
(i) 2 Sam. 16.9.   
2. To those who hate all who are not of their opinion and judgement; this is frequent with all sort of Separatists, who like, love, allow, speak well of none who are not of their strain and strange opinions.  
3. To those whose bark at, and hate the righteous quatenus righteous, because he is not of their society, and as wicked as they are. Psal. 22.16.  
Whom doth our Saviour principally mean by Quest. 2 Dogs, and Swine in this place?  
First, some by Dogs understand heretics, and by Answer. 1 Swine Gentiles, because Swine are cloven hoofed, but do not show the cud. Hilar. S.  
Secondly, some by Dogs understand froward and Answer. 2 perverse men who will not be converted; and by Swine those who wallow in the pleasures of the world, Chrysost. S.  
Thirdly, certainly the scope of our Saviour by Answer. 3 these names is to show two things unto us.  
1. That there are some to whom we must not rashly communicate holy things, of this elsewhere.  
2. That it is altogether unprofitable to do it, therefore we must forbear it. Give not holy things to dogs, etc. as if Christ would say, give not such things to such men, for your labour will be in vain. Teaching us hereby. Observation.  
That our corrupt nature, and froward and perverse disposition, doth both hinder us from showing forth the fruits of our hearing, and also from repentance, and conversion. 2 Peter. 2.10. Matth. 23.37. jerem. 5. ●. and 2.30. and 6.28.  
Whence is it that natural men are so detained Quest. 3 from repentance and conversion?  
It is hence because 

First, they seek not how they may be amended; they inquire not with David wherewithal (and how) they may cleanse their ways? Psal. 119.9. but s●●epe securely, only casting about and excogitating with themselves how they may fulfil and satisfy their own wills, and pleasures.  
Secondly, the violence, and vehemency of the mind will not endure to be hindered or bridled. From hardness of heart proceeds ignorance, senselessness, wantonness, and that with greediness. Ephes. 4.18.19. and jerem. 19.15. and 2. Tim. 3.13.    
Quest. 5 Why is the word of God so unprofitable and fruitless?  
Answer. Not because the word is false which is delivered, or because it is delivered weakly, or negligently: but because the hearers are froward, yea snarling and biting dogs. For,  
First, their ulcers and sores are very malignant, sore, and tender. And  
Secondly, the word bites, being like salt, or a corrosive, or an incision knife: And Hence  
Thirdly, they grow angry, and become enraged against the preachers of the Word, like mad men falling upon the Physician who would cure them.  
Verse 7 Verse 7. Ask, and it shall be given you; seek and ye shall find: knock and it shall be opened unto you.  
Sect. 1 §. 1. Ask and ye shall have.  
Objection. We say, that the vow of single life is an unlawful vow, because the gift of continence is not given unto every one; neither is it in any man's power to keep himself chaste always. In answer hereunto the Papists produce this place, in this manner. Our Saviour saith, ask and ye shall receive; therefore we may receive any good gift of God, if we pray for it; and if any, than also the gift of Chastity and continency.  
Answer The Antecedent (Ask and ye shall receive) is true, and is Christ's; but the consequence (therefore we may receive any gift that is good of God, if we pray for it) is false. The untruth of the consequence appears thus.  
God's gifts are of two sorts, namely:  
First, Common to all who believe, and necessary to salvation, as faith, repentance, obedience, and the fear of God.  
Secondly, special gifts not given to all, nor necessary to salvation, but peculiar only to some, as health, wealth, continency, single life, etc. Now this promise of our Saviour, ask and ye shall have, is meant of things necessary to salvation, and not of particular and special gifts.  
Question 1 What is our Saviour's principal scope in these words, Ask and ye shall have?  
Answer To teach two things unto us, namely:  
First, that of and from ourselves we have no good thing at all, but whatsoever we have which is good comes from God the Author and fountain of every good gift and every perfect being. 
(k) James 1.17.   
Secondly, that if we desire to obtain any thing at God's hands, we must pray unto him for it, I omit altogether this second observation here, having else where to treat of it; and I will speak but a word or two of the first.  
There are three phrases in this verse, all which show, that of ourselves we have no good thing in us at all: The phrases are Ask, seeking & knocking; Now  
First, we beg, and pray for those things which belong unto others, and are nor our own.  
Secondly, we seek that which is lost, as follows by and by.  
T●irdly, we knock there where the doors are shut against us.  
How doth it appear that we have in us no good Question 2 thing at all?  
First, when we come into the world we are miserable, Answer. 1 being destitute of hair to  us, as some creatures have, and of nails and teeth to defend us as others have, and unable to defend ourselves or to feed ourselves, or help ourselves as the most creatures in some sort are. I might enlarge this particular more particularly thus,  
1. All creatures almost can help themselves, either by swimming, or running, or creeping, a● soon as they have life; only man is shiftless, and altogether unable to help himself.  
2. The other creatures are armed, either with horns, or shells, or teeth, or nails, or stings, or wings; only man is borne without defence or armour.  
3. All the other creatures are clothed, only man is borne naked. And therefore these things considered we may safely say, that we are destitute of whatsoever is good.  
Secondly, those things which we have are transitory, Answer. 2 and uncertain, both our estates, and friends, and fame, and body, and senses, and understanding, & comforts, and life, & all things whatsoever we enjoy.  
Thirdly, no good thing that we have can be Answer. 3 blessed unto us, except the Lord give a blessing thereunto, and make it blessed.  
Fourthly, in spiritual things we are most miserable, Answer. 4 being like barren ground, Isa. 43.4. being altogether sensual and carnal. john 3.7. being corrupted in our minds. Rom. 12.2. and spirits. Ephes. 4.23. being strangers from God, and grace, and spiritual knowledge 
(l) Ephes. 2.12. & 4.18. . And therefore it is (these things considered) as clear as the day, that we have in us no good thing at all by nature.  
§. 2. Seek, and ye shall find. Sect. 2  
What is the meaning of these words? Quest. 1  
Seeking, is spoken of those things which are lost, Answer. or (at least) not possessed, and hath reference, unto the action of finding. A man is said to seek for that which he hath lost, or to seek after that which he doth not enjoy, and that for this end that he may find and enjoy it.  
Doth this Relation always hold between Seeking Quest. 2 and Finding? are they Relata mutua? Answer 1  
First, there is a fourfold Seeking, to wit,  
1. Unprofitable, when a thing is sought in vain, or sought but not found. Jerem. 5.1.  
2. Profitable, when a man seeks and finds; this is promised here.  
3. Sluggish and lazy, when a man seeks carelessly, slightly, for the fashion sake, and without all care or pains; this is falsely called Seeking, which is an industrious act.  
6. There is a true Seeking, which is accompanied with sweeting, and endeavour, as the man sought his sheep, and the woman her groat. Luke 15.4.8. And of this Seeking our Saviour speaks in this place.  
Secondly, there is a double finding, namely. Answer. 2  
1. Idle and casual, when a man finds that which he sought not, and this is fourfold.  
First, when a man finds that which he would not find; as Ahab found Elias, have I found thee oh mine enemy?  
Secondly, when a man finds that which he would not seek: I am found of them (saith God,) that would not seek me. Isa. 65.1.  
Thirdly, when a man hath long sought a thing, in vain and afterwards casually finds it when he looked not for it, as Jnachus did Io, Tu non inventa reperta es. Oftentimes men cannot find that which they seek, when they seek it, but find it when they seek it not.  
Fourthly, when a man finds that which he is glad of, but never sought for, neither thought of. As when one finds a treasure, or a jewel, or the like accidentally.  
2. Laborious, and industrious; when a man seeks diligently; & in his search finds that which he sought for. And this finding is here only to be expected: Whence we may learn,  
Observation. That grace is not to be expected from God without our earnest labour and endeavour; the truth of this evidently appears 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 obtain grace from God without labour and pains?  
Answer. 1 First, because we have by our many sins fallen from the favour of God; and therefore no grace or mercy is to be expected from him, except we come unto him humbly, and become earnest suitors to his Majesty, as Rebels, Traitors, and condemned persons pleads, pray, and petition for their lives.  
Answer. 2 Secondly, because we undervalue grace if we seek 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 faulty in this particular?  
Answer. 1 First, those who seek worldly things too much; for certainly a man cannot pursue both grace, and the world. And therefore although it be not forbidden to possess 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 rejoice too much, in any temporal things or to set our hearts upon any thing we possess (Psal. 62.10.) or to trust in what we have. job. 31.  
2. To be too careful for the things of this life, or to labour too much to be rich. 
(m) Prov. 23.4.  It is a wonderful thing that men should so earnestly, and greedily, and greatly, seek those things which,  
First, our Saviour himself saith are thorns. Math. 13. And which  
Secondly, S. Paul saith (from God) are snares. 1 Tim. 6.10. And which  
Thirdly, both john and james say are enmity with God, and makes us the enemies of God. 1. john 2.16. james 4.4. And which  
Fourthly, experience shows doth hinder us from seeking heavenly things; as Dem●● who embracing the present world forsook the profession of religion 
(n) 2 Tim. 4.10. .  
Secondly, those stand guilty here as transgressor's Answer. 2 of this Precept, who seek not grace at all; Many think themselves good Christians, who yet never labour and seek for grace.  
How may we know whether we seek after grace Quest. 5 or not?  
First, is this always in thy heart? do thy hearty Answer. 1 desires still run after God, and grace, and religion? then it is a good sign 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 sign that a man seeks hearty for God and grace, when in respect thereof he neglects all sublunary things. But these are two general marks, I proceed therefore to more particular ones.  
Thirdly, dost thou seek deliverance, and freedom Answer. 3 from evils, and that only from God? that is,  
1. Temporal, and that not from witches, or by revenge, or the like, but only and humbly from God.  
2. Spiritual, whether they be,  
First, by past, as the pardon of our sins already committed. Psal. 51.6. Or  
Secondly, present, as the inherent relics of corruption yet remaining within us; as Paul cried out. Rom. 7.24. oh wretched man that I am, who shall deliver me? Or  
Thirdly, to come, when we desire to be freed from Satan, hell, and the wrath of God.  
Fourthly, dost thou seek the fruition and possession Answer. 4 of good things from God, both,  
1. Temporal, Give us this day our daily bread; And,  
2. Spiritual, now these graces are many, to wit,  
First, the Kingdom of glory: thus Paul desires, to be dissolved and to be with Christ 
(o) Philip. 1.23. .  
Secondly, the Kingdom of grace, admission into the Church, and effectual vocation, and the renovation of the mind, and the grace of adoption and faith. Ephes. 1.13.  
Thirdly, the riches of God's grace, and sanctification (1. Cor. 14.12.) to wit,  
1. True spiritual, and saving wisdom whereby we may know the will of God. Prov. 2.4. and 15.14. And,  
2. Strength, whereby we may be able to work the work of God. Psalm. 51.11. And  
3. The holy Ghost, by which we may be both directed and assisted. Eph. 3.16.17.  
4. God himself, that we may be filled with his fullness. Read. Psalm. 24.6. and 27.4. and 63.1. & Cantic. 3.1. etc. and 2. Cor. 3.18. Ephes. 3.19.  
Thus we may know whether we be seekers or not, if we examine ourselves by these things, namely, by a hearty desire after grace; by the valuing of it above all earthly things; by praying unto God for the removeall of temporal evils, and preservation against them, as also for spiritual, to wit, both for pardon of our former sins, and for strength against present corruptions, and for freedom from the devil, hell, and the wrath of God; yea we must examine ourselves by our pains in seeking unto God for temporal blessings, and spiritual graces; we must try whether daily we implore the throne of mercy, for mercy at the great day, that then we may be made partakers of glory, that now we may be made partakers of grace, both the grace of effectual vocation, and spiritual sanctification, and real renovation, and celestial wisdom, and internal strength, and comfortable fruition of the presence of God.  
Quest. 6 How are spiritual 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 until we have found them. Luke 15.8.  
Answer. 3 Thirdly, abstinendo, by abstaining from all sin; every man that striveth for the mastery, is temperate in all things, 1 Cor. 9.25. So if we desire to obtain grace we must labour and strive hard for it, and avoid all things that are evil.  
Answer. 4 Fourthly, Spernendo remoras, by trampling under our feet all the lets and pulbacks we meet withal, fight manfully the Lords battles. Rom. 8.18. and 1 Tim. 6.12.  
Answer. 5 Fiftly Implorando, by imploring the aid and assistance of the blessed Spirit. Colos. 1.29.  
Quest. 7 What means must we use for the obtaining of spiritual graces?  
Answer. 1 First, learn to hate sin and evil; and for the better effecting of this remember, and meditate daily upon these things, namely,  

Rom. 6.21.  1. How unseemly, yea how ugly a thing sin is, in itself; if we could but see sin in its own colours, unmasked: What pleasure had you then (saith Saint Paul) in those things whereof ye are now ashamed? as if he would say; sin is so shameful a thing, that any man would blush to commit it, who did but see it at full view.  
2. Remember how ungrateful a thing it is, for us by sin to provoke so gracious & loving Father, who takes care both to provide for us, and to protect us.  
3. Remember how perilous a thing it is: as it is an unthankful part to love sin, which our God hates as his deadlyest enemy; so it as a dangerous thing to love that which God hates; for the wages of sin is death. Rom. 6.21.  
4. Remember how foolish and sottish a thing it is for us to love sin, and thereby to serve Satan, who seeks nothing so much as our eternal destruction. Thus seriously meditate upon these things, that thereby we may be excited unto the hatred of sin.  
Answer. 2 Secondly, learn to love that which is good, and to delight therein.  
Answer. 3 Thirdly, use the means, which God hath appointed, whether public or private; namely, the hearing and reading, and meditating of the word, and the society of the Saints, and daily and frequent prayer, Rom. 8.26. Coloss. 4.12. jonah. 3.8. And let our prayers be,  
1. Vehement; David cries unto God, Psal. 22.2. and 32.3. and 77.3.  
2. Perseverant: thus David and the Apostles continue in prayer, Psal. 88.1.9. Acts 1.14. and 2.42. and 12.5.12.  
Sect. 3 §. 3. Knock, and it shall be opened unto you.  
Question. 1 What is meant by this phrase or precept, knock?  
Answer. That we must attend upon God with patience and perseverance until he open unto us; or we must continue praying until God hear us. Luke 18.1. Psal. 105.4. Rom. 12.12. and 1. Thes. 5.17.  
Why must we continue thus long knocking? why may we not give over if the gate be not speedily Question. 2 opened unto us?  
First, Because the Lord stands long knocking at Answer 1 the door of our hearts before he can get entrance, and calls long before we will hear him; And therefore there is great reason that we should continue long calling & crying unto him, and knocking at the door of mercy. Read Cantic. 5.2. etc. and Apoc. 3.20.  
Secondly, God opens not at first unto us, that he Answer 2 may try our patience; he seems not to hear us, ●hat he may try our confidence; And therefore by patience and perseverance we must approve ourselves unto God.  
Thirdly, we knock for our own ends, and call Answer 3 for mercy for ourselves; wherefore there is great reason that we should continue both knocking and calling. Our petitions are either for pardon of our sins, or preservation against them, or for some temporal blessing, or spiritual grace, or assurance of eternal glory, or the like; And therefore if we love ourselves, or wish well unto ourselves, we should be constant in our calling and knocking until the Lord have opened unto us, and granted our requests.  
Can we knock, or call, or pray, without God? Question. 3  
Not at all, or at least, not aright; Answer. we are like men wounded unto death (yea killed outright) and therefore by the Lords helping hand we are first revived, reduced, or brought unto our senses; and then we desire health, and relief. God first gives us a sight of our sins, and wants, and then we implore him for mercy.  
Verse 8. For every one who asketh receiveth; Verse 8 and he that seeketh findeth; and to him that knocketh it shall be opened.  
Against this verse it is objected, Objection. that both Scripture and experience doth prove this promise to be false; for the Mother of Zebedees' children prayed unto Christ, and yet suffered a repulse; Saint Paul desired to be freed from the buffet of Satan, but obtained not his request. Experience also witnesseth that we daily desire many things at God's hands which we obtain not.  
This promise is to be understood with a double restriction, or limitation; namely, Answer  
First, that prayer and supplication be made as it ought, in regard of the manner of it; to wit, in faith, and in the name of Christ, in whom all the promises of God are yea and Amen, and shall in God's due time be certainly performed: yea our prayers must principally be poured forth for this end, that God may be glorified by us on earth, and we glorified with him in heaven.  
Secondly, we must desire those things which God hath promised to grant; we must not pray for evil, hurtful, unprofitable, curious, or unwarrantable things; but for saving and necessary, which God only hath promised. Now if either of these conditions be wanting, no wonder if our prayers be not heard: that is, if either for the matter we beg those things which God hath not promised to grant; or for the manner, we desire them not as God hath prescribed; then the Lords promise made here in this verse is not falsified at all. For when Christ saith ask and ye shall receive, he means, if we ask such things as God hath promised to give, and in that manner which himself hath enjoined.  
Verse 9.10.11. Verse 9.10.11. Or what man is there of you, whom if his Son ask bread will he give him a stone? or if he ask a fish will he give him a serpent? If ye then being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven, give good things unto them that ask him?  
Sect. 1 §. 1. What man is there among you, etc.  
Question 1 What is our Saviour's chiefest scope in these words?  
First, to teach us the natural affection of parents to their children. V. Secondly, what our duty is to pray for. W.  
Answer 1 First, our Saviour hereby would teach us, that the affection of parents unto their children is engrafted in them by nature; or naturally parents will wish well, and (to their abilities) do good, unto their seed.  
Question 2 How doth this appear?  
Answer 1 First, it is clear from nature; children are parts of their parents, flesh of their flesh, and bone of their bone; and therefore in doing good to them they do good to themselves; And this is the best kind of Self-love for a man to love his children who issued out of his loins.  
Answer 2 Secondly, this is manifest from experience; those who are most cruel unto others, are yet indulgent and meek unto their children: And therefore Herodes monstrum (Macrobius) Herod was no better than a monster in nature, who slew his own children (as was showed before Chapter 2.) For the most cruel and ravenous birds and beasts are careful both to feed and defend their young ones.  
Question 3 Is this natural affection laudable?  
Answer. 1 First, this love of parents unto their children is commendable in itself, because it proceeds A naturà primà, from uncorrupted nature.  
Secondly, Answer. 2 this affection may be considered either, 

First, Simplicitèr, as it is inherent in us: and thus it is laudable. Or  
Secondly, Respectiuè, as it guides the will, and governs our external actions; and so often it leads us into by paths, and wrong ways. For affections must not govern, but be governed by right reason.    
Who are here blame worthy as transgressors against Question 4 this natural virtue?  
All those who are unnatural unto their children. Rom. 1.30. Answer. and 2 Tim. 3.3. as for example,  
First, some are unnatural only unto some of their children not unto all, and that either in affection or countenance; some are different in their love, affecting one child much more than another; some are more sharp in their words and corrections, and more sour in their looks towards one than another. And why? because they give one suck not to another. Indeed I never read in Scripture that these were separated: we read that a certain woman hearing Christ, cried out, Blessed is the womb that bore thee, and the paps that gave thee suck 
(a) Luke 11.27. : And our Saviour himself saith, that the time will come, when men shall say, blessed is the barren womb which never bore, and the paps which never gave suck 
(b) Luke 23.29.  where we see bearing and suckling, bringing forth of children, and nursing and bringing up of children go both together; as if the Holy Ghost would say, those whose wombs God opens, & enables to bring forth, should open their breasts, and enforce themselves to give their seed suck which they have brought forth. Sarah and Hannah give their sons suck 
(c) Genes. 21.7.  And they who are able and may conveniently, and will not, are worse than Dragons.  
Secondly, 
1 Sam. 1.23. Lament. 4.3.  some parents are unnatural unto all their children in suffering them to perish, or by undoing them through their idleness, or pleasure, or lust, or gaming, or prodigality, and the like.  
Thirdly, those are unnatural who make their children bastards, who beget offspring in a polluted bed, and so (as much as in them lies) labours to bring down from heaven a curse not a blessing, upon their issue.  
Fourthly, they are unnatural, who through covetousness will either not give fitting education and and breeding to their children, or who will not labour to prefer them (according to their abilities) either in callings and trades or marriages. Some there are who will be at no charge with their children to bring them up according to their rank and quality, neither will afford them means to set them up in the world, or to advance them by matrimony: These are very unnatural: For whom do men labour, if not for their children?  
Fiftly they are most of all unnatural who destroy and murder their young infants. And thus much for our Saviour's first scope.  
Secondly, our Saviour here in saying, What man Answer 2 amongst you if his children ask him bread, etc. doth teach us, that we ought in temporal things to ask at God's hands only moderate things; because great things are not necessary for us; neither do we know whether they be profitable for us or not; and that they are perilous we may be certainly assured of.  
§. 2. If ye then being evil, know how to give Sect. 2 good gifts unto your children, etc.  
Our Saviour in these words shows that evil men can give good things.  
How doth this appear? for S. james saith, that Quest. 1 from a bitter fountain cannot come sweet water; and Christ himself elsewhere saith, that an evil tree cannot bring forth good fruit.  
Those things which evil men give are not their own, or proceed not from themselves: Answer. but are given unto them by God; and therefore are good, all things being so which proceed from him.  
§. 3. Unto your children? Sect. 3  
Our Saviour shows here expressly, that evil men may give good gifts unto theirs; implying thereby.  
That men may be good parents temporally, Observation. and yet evil men.  
How doth this appear? Quest. 1  
First, because this is but a natural goodness, not Answer 1 a spiritual.  
Secondly, because herein men respect not so much Answer 2 God, or his law, or their duty towards him, but only their children, and in them themselves, they they being a part of them, as was affirmed even now.  
Quest. 2 What good gifts can evil men give?  
Good things are twofold, viz. 

Answer. Temporal, of these we speak, and this a wicked man may give.  
Spiritual, and these a wicked man cannot give.    
Sect. 5 §. 5. How much more shall your Father which is in heaven, etc.  
Christ our blessed Saviour here argues from man unto God; teaching us,  
Observat. That good in man, is the exemplar of God: this appears thus,  
First, whatsoever man hath which is good proceeds essentially from God; Quicquid est in Deo, est ipse Deus; & quicquid à Deo, est Deo simile, Whatsoever is essential in God is God himself; and whatsoever proceeds from God is like unto him.  
Secondly, hence man was created after Gods own Image. Ephes. 4.24.  
Question. Answer After what Image of God was man made?  
There is a threefold Image, 

First, Spiritus, of spirit; thus man was created in righteousness and holiness of truth 
(d) Ephes. 4.22. .  
Secondly, Animae, of soul; thus man was endued with knowledge; and of this the Lord speaks when he saith, Man is become like one of us, to know good and evil 
(e) Genes. 3.22.  and of this Image we speak in this place.  
Thirdly, some add Corporis, of body; Os homini sublime dedit, but this is curious.    
Verse 12 Verse 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and Prophets.  
§. 1. Ergo, therefore.  
This Illative, arguing some dependence upon something going before; it may be demanded.  
What coherence, and connexion this verse hath with the former, and whereupon it depends?  
First, Quest. some say it hath reference unto the ninth verse, where we have a promise of being heard: Answer. 1 as if our Saviour would say, do you desire that God may hear and grant your requests? then be you prone to hear, and easy to be entreated of your brethren 
(f) Aretius. S. . But Christ teacheth us from our own will in regard of man, not in regard of God: What you would that men should do unto you, do ye the same unto them.  
Secondly, some refer these words to the same Answer. 2 promise made Verse 9 but otherwise, namely thus, you shall receive from God what you ask, upon this condition, that you do unto others what you would they should do unto you 
(g) Chrysost. S.   
Thirdly, Musculus upon these words telleth us, that some refer them to the first verse, Judge not. Answer. 3  
Fourthly, some think this verse to be a general Answer. 4 Epilogue or conclusion, of all the precedent precepts concerning love; principally those laid down Chapter. 5. thus Muscul. Aretius. S.  
Fiftly; some think this verse to be an answer Answer. 5 to an objection; For some perhaps might say: The law in many things is dark and obscure, what therefore shall we do? To this Christ answers in the text, whatsoever you would that men should do unto you, etc. Thus Gualther S. expounds; the words; And the rather, because Christ had showed before that there were many laws evilly understood.  
Sixtly, Calvin thinks that this Ergo, Therefore, Answer. 6 is redundant, and that the sentence is complete of itself, and to be read by itself, being independent: And therefore in this great diversity of opinions, we will follow our first propounded and formerly practi●ed method, namely.  
In this 7. Chapter our Saviour both shows 

What we must not do; namely, 

First, we must not judge our brethren. Verse 1.  
Secondly, we must not give holy things to dogs. verse. 6.    
What we must do: wherein are two things 

First, a preparation which is partly 

Exhortative, Pray— verse 7.  
Promissive. And ye shall receive verse 7.    
Secondly, an exhortation unto two things, namely. 

First love towards our brethren. verse 12.  
Secondly, holiness towards God, where Christ 

First, teacheth that we must enter etc. verse 13.  
Secondly, admonisheth that we should take heed. First, of false teachers. verse. 15. Secondly, of all hypocritical shows. verse. 21. etc.          
Sect. 2 §. 2. Whatsoever ye would that men should do, etc.  
Divines and Schoolmen observe that there are two sorts of Principles, namely,  
First, Principia primo-prima; first principles, and these are made up in the hearts of man.  
Secondly, Principia secundo-prima second principles; and these are deduced out of those.  
There are some Primo-prima principia in the speculative faculty, and some in the practice: as for example, this is a principle in the speculative faculty. Omne totum est majus suâ parte. And this is a principle in the practice faculty, the will, Whatsoever ye would that men should do to you, do ye even so to them.  
Whether is this precept natural or not?  
It is both natural and also plainly divine, Quest. Answer being enjoined by this heavenly Lawgiver, both in this verse, and also Luke 6.31. But yet notwithstanding concerning this precept three things are to be observed, namely,  
First, that it speaks not of that whole jus naturale, but only of that part thereof wherein is contained out duty towards men.  
Secondly, that every kind of will of ours, is not a true rule of performing our duty towards others. [For so he who desires that another should make him drunk, may make another drunk; and he who would have another to invite him unto Fornication or Adultery, might invite and allure another unto uncleanness:] but this precept speaks of the natural Will well ordered (and by no perturbation infected) whereby we wish that which is truly good unto ourselves.  
Thirdly, our Saviour in this principal, commands us not, to do all things in particular to others which we desire should be done unto us from others [for so Masters should serve their servants, and cease to be Masters, if they should do as much, and the same works for their servants, as they expect from them.] but this precept enjoins the same things proportionably; as we would have them behave themselves as servants, so must we carry ourselves as Masters: Or this precept enjoins the same works conditionally, namely, if we were as they are; And thus this verse is most usually understood. Children must obey parents so as they desire to be obeyed if they were parents; Servants must be so faithful and trusty and diligent, and respectful of their Masters, as they would have servants unto them, if they were Masters: and so of all other degrees and conditions.  
§. 3. For this is the Law and the Prophets: Section 3  
We see here that CHRIST doth not neglect Observa. 1 the Law as disannulled or made void, but as a thing for all times, 
Matth. 5.17.  ratified appeals thereunto: Teaching us that CHRIST did not abrogate or dissolve the Law of God.  
Did CHRIST make void no law ordained and Quest. 1 appointed by God?  
First, we distinguish between the 

Ceremonial and Judicial Laws, and all those ordinances which were Typically given; Answer. 1 and these must necessarily cease when the thing typified came.  
Moral, wherein we distinguish between the law's 

Strength and power, and that both 

Salvanda, in saving us, which it was altogether unable to do. Rom. 8.3. Galath. 3.24.  
Damnando, in condemning of us: now the children of God are free (by Christ) from the curse of the Law.  
Galath. 3.13.    
Direction; and here I distinguish between the exaction of, 

Perfection, which was first by the law required. Galath. 3.10.  
Sincerity, which only now is enjoined. 
(h) Acts 11.23.         
So hence we may collect, that the Types and Figures have ceased; and also the condemning power of the Moral Law unto those who are in CHRIST; because God now of them requires not that the Law be perfectly and exactly fulfilled according to the strict rigour thereof, but that they moderate and regulate their lives thereby, labouring in sincerity of soul, and with a full purpose of heart to obey him in all things whatsoever therein is required. And this sincere obedience God (for Christ's sake) doth accept as much as if it were perfect.  
Answer 2 Secondly, others here distinguish between 

The coaction and constraint of the Law, this we are freed from by Christ.  
The voluntary Obedience: this we are taught (1 john. 2.27.) And the love of God constrains us now to obey the Law, and not the terrors thereof 
(i) 2. Cor. 5.14.  and love is stronger than fear. Cantic. 1.3. and 8.6. etc.    
Quest. 2 Who are to be blamed here?  
Answer 1 First, the practical libertines, who hope for salvation without repentance; who expect a reward of glory without turning from sin; who think they may sinne against God, and yet grace and mercy from God shall be extended unto them 
(k) Rom. 6.1.  These must know that without grace there is no glory, and without repentance, and conversion, no favour or mercy. Read Matthew. 3.10. Zach. 1.3. Isa. 1.16. Acts. 2.38. and 3.19. and 17.30.  
Secondly, the dogmatic libertines, who care Answer 2 not for works, or sanctification, or obedience, but hope and labour to maintain that they may be saved without them. But the tree is known by his fruit, and it is the Lords own ordination, that where there is no sanctification on earth, there shall be no salvation in heaven (Hebr. 12.14.) and where there is no works, there shall be no reward.  
But say thy faith justifies, and therefore what Objection 1 needs works?  
Faith works by love (Gal. 5.6. Answer.) yea if faith work not, it is a dead faith. james 2.17.  
The Law was not given to the righteous man. 1. Objection 2 Tim. 1.9.  
It was not given Contra justum; Answer. for the Apostle there speaks of the threaten, curses, and comminations of the Law; which were not denounced against the righteous.  
But charity and love sufficeth without works; Object. 3 And therefore they are needless.  
Certainly it is most true that love sufficeth, for it is the fulfilling of the Law. Rom. 13.10. But,  
First, Answer. not feigned love which consists in words only; but that which is in deed and in truth 1. john 3.18.  
Secondly, not a pretended love unto Christ in his own person, but a love extended also unto his members. Matth. 25.45.  
Thirdly, we cannot love Christ except we obey him; If you love me (saith Christ) keep my Commandments (john 14.15.) where we see that according to our Saviour himself, there can be no true love of him, without obedience to the Commandments of God.  
Quest. 3 Is this the whole scope of the Law, to do to others as we would they should do unto us? that our Saviour here saith, This is the Law and the Prophets.  
Answer. CHRIST reprehends the Pharises, that he may reduce them the better from their superstition.  
For first, they placed the marrow of the Law in ceremonies; as in their Phylacteries, and the observation of the Traditions of the Elders, and the like 
(h) Mat. 23.5.23. & 15.2.9. Luke 16.14.   
Secondly, in the mean time they neglected judgement, and the works of the Law, Math. 23.1.23.  
Thirdly, hence the Prophets call them from Ceremonies, Esay 1.11. and 58.1.2. Amos 5.22. Deut. 10.16. and 30.6. And this is the scope of Christ, to withdraw them from outward things, to the inward marrow of the Law, (as Matthew 9.13. Joel 2.13. Mich. 6.6. etc.) Observe. 2 Our Saviour teaching us hereby, That the works of charity are the most true scope of the Law and Prophets. Romans 13.8. etc. God is love (1 John 4.10.) and the Law is the Image of God; Therefore the scope and end thereof must needs be love.  
Quest. 4 Doth the Law enjoin nothing else but love? doth it not require in us faith? (The just saith Habakkuk, shall be saved by his faith) yea doth it not exact holiness, righteousness, and sobriety? Titus 2.11.  
Answer. 1 First, the doctrine of faith doth not properly teach what we must do, but what we must expect: Now the proper subject of the Law is obedience.  
Answer. 2 Secondly, obedience indeed doth include these three, Faith, Hope, and Love; but the Scripture usually doth insist principally upon Love unto our neighbours, because therein we most commonly fail, and in the other are hypocritically false. Men feign to have much faith in Christ, and strong and sure hope of salvation, and yet in the mean time be unjust unto men. And therefore both the Master and the Disciple, reciting the Law, recite only the second Table, Matth. 19.19. Rom. 13.9.  
Quest. 5 If the whole Law and Prophets consist in this short precept, Thou shalt do unto others as thou wouldst have them to do unto thee: then what need so many books and Prophets, and Epistles, and Sermons as there are? Answer.  
Certainly, the Prophets, and Sermons of the Preachers speak nothing against this rule: yea this might suffice for the directing of us in our duty towards men, if we were not too perverse: But because we neither will understand, neither be subject, it is therefore necessary that we should be exhorted unto three things, namely,  
First, Ad judicandum; we will not confess what is just; And therefore it is fit that we should be exhorted to judge between man and man, thing and thing, and that with equity and reason; yea, according to some prescript rules.  
Secondly, Ad obligandum; general words will not bind rebels, and therefore many particular Laws are added, whereof there were no need, if we would be but subject to this precept. We see the Lord gives a particular charge concerning lend, Deut. 15.2. and giving, verse 7. and alms, verse 9 etc. and the like, because our understanding is so blind, our wills so perverse, and our nature so corrupt, that we will not be instructed with general rules.  
Thirdly, Ad commone faciendum; we are very forgetful; and therefore we stand in need of many Laws, and rules, and instructions, and exhortations, and all little enough.  
Whether is honesty and upright dealing betwixt Quest. 6 man and man, praised and commended by God?  
Honesty is greatly esteemed by God. Answer. Here observe that some attribute too much to honesty, some derogate too much from it; but the proper place thereof I conceive to be this;  
First, Honesty is in itself a good thing, and commanded to all men, Whatsoever things are good, whatsoever things are honest, etc. labour after, Philip. 4.8.  
Secondly, Honesty is necessary, not only in respect of men (Rom. 12.17. Provide things honest in the sight of all men) but also in respect of God, because he hates all sins.  
Thirdly, Honesty is acceptable and grateful unto God; yea,  
Fourthly, shall be crowned with a reward, if it be true, and rightly performed; that is, if accompanied with Religion in the life, and proceeding from a sanctified heart.  
Who are blame-worthy here? Quest. 7  
Those who defining the works of Religion, Answer. neglect honesty and integrity amongst men: thus err in their definition, and thwart the truth here taught by our Saviour, That the works of love towards our brethren, are the true scope and end of the Law and Prophets.  
First, the Pharisees were here faulty, who placed the observation of the Law in ceremonies: as was showed before, quest. 3.  
Thirdly, Hypocrites are here guilty also, who place Religion in the observation of the first Table, who will fast, and pray publicly, and perform some works of outward holiness. Indeed these are to be done, but those are not to be left undone, Mat. 23.23.  
Wherein doth the Law of God excel humane Quest. 8 Laws?  
The Law of God doth establish the affirmative part of the precept, as well as the negative; Answer. and herein excelleth the best Laws of men: For humane Laws only forbidden evil things, but many good things are not therein commanded; as for example,  
There are Laws established against murder and theft, a man must not kill his brother's person, nor steal his brother's substance; for if so, he shall be punished: But men are not commanded by the Laws of men.  
First, to visit the sick, who by reason of his affliction stands in need of solace. Or,  
Secondly, to lend to the poor, and those who want, that so their necessities may be relieved. Or,  
Thirdly, to feed the poor when he is hungry, or give him drink when he is a thirst. Or,  
Fourthly, to reduce the wand'ring traveller into the right way. Or,  
Fiftly, to pardon and forgive those who injure, and wrong us. Or,  
Sixtly, to give counsel to the ignorant, or comfort to the comfortless; These things the Law of man doth not oblige all men unto; But the Law of God command● them all, and that unto all. Whatsoever thou wouldst that another should do unto thee, do thou the same unto them. And therefore let us acknowledge these two things, to wit,  
First, that it is alike necessary, and generally commanded, to do good unto our brother as well as not to hurt him. A man sins by the Law of God that harms his brother, yea he sins not less who will not help his brother when he may do it.  
Secondly, he is no Christian (whatsoever he thinks of himself, or seems unto others) who towards men is either false, or hard, or hardhearted, or the like.  
Verse 13.14. Enter ye in at the straight gate, Verse 13.14. for wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat: But straight is the gate and narrow is the way which leadeth unto life, and few there be that find it.  
I have occasionally often said, that the salvation of our souls is a matter of greatest importance, both in regard of the loss, & i● regard of the gain: No greater misery can come unto us then to be deprived of Heaven; no greater felicity can we be made partakers of, then to be made partakers thereof: And therefore I have propounded and resolved with myself to treat something more particularly and more amply of these two verses, then of any either preceding or following.  
What was the occasion of these words? Quest. 1  
Christ had taught love, and equity towards man Answer. 1 in the former verse; and therefore now he teacheth holiness towards God: And because two things principally hinder there from; namely.  
First, the multitude of sinners: And secondly false teachers who seduce men into wandering ways and by paths; Our Saviour therefore meets with them both; First, the multitude of sinners in the present Text: Secondly, False-teachers. Verse 15. etc.  
How are these verses divided? Question. 2 Answer.  
Naturally into these two parts, namely a 

Precepts, wherein are three things, to wit, 

First there is a way that leads unto heaven.  
Secondly this way is straight.  
Thirdly it is to be entered into, enter in at the straight gate.    
Reason, which is twofold, taken either from the 

Broad way wherein are three things. 

First there is a broad way, and a broad gate.  
Secondly it leads to destruction.  
Thirdly, many (notwithstanding) enter therein.    
Narrow way wherein are three things. 

First there is a striait way, and a straight gate.  
Secondly it leads to life.  
Thirdly, few there are who find it.        
Section 1 § 1. Enter in at the straight gate, etc.  
These words are a Metaphor, whereby Christ shows, that our life is a way, and that naturally we love to walk in the broad, common, and most easy way. We have a journey to go, two ways leading to the end, one broad and smooth, the other straight and craggy, the one is vice, the other virtue, the one full of hazard, the other void of peril; and we leave the way of godliness, that leads to heaven, and take the way of wickedness that conducteth to hell. Were we called to a feast, two dishes set before us, one of sweet Sucket, but full of poison, the other of sour olives, but very wholesome: would a wise man refuse the Olives, to eat the Sucket? we are called to a feast where are two kinds of mere, Christ and Satan, God and Belial, salvation and damnation, sin and righteousness set before us; whereby the one seems pleasant but is fraught with death, the other sour but is the savour of life. Yet we choose the ways of sin which is death eternal, before the reward of righteousness, which is life everlasting; as our Saviour lively expresseth in these two verses.  
Some Heretics have objected this place against Objection 1 the divine providence of God thus; If God by his divine Providence doth rule and govern all things here below, then without doubt he would exile evil men out of the world (for he can do it, and by so doing, the world would be better and better ordered): But he hath not only not exiled evil men out of the world, but will have them exceed the good; as in these verses, many bad, few good; yea experience shows the truth thereof. Besides, those things by which we are provoked to sin and wickedness, are more in number then those things which may turn us from vice: For, enticements to evil are offered in all sides; but allurements to good not so: as our Saviour most truly hath said in these verses, Narrow is the way which leadeth to heaven, and few find it; but broad is the way to destruction, and many enter therein. Where it seems that God made for the nonce one narrow way, that few might walk in it to life: and the other broader, that more might give themselves that way, so hastening unto death. What kind of Providence therefore is this?  
Answer 1 First, in general, this seems indeed not to be well done, but to tend to disorder; and that it were not fit for a wise Prince to suffer or do thus. But why doth God that which doth seem thus unto us? Because the natural man perceiveth not the things which are of God; neither understandeth the causes of God's counsel. Now God's judgement is one, and ours another, as the Lord himself saith by his Prophet: My ways are not as your ways, nor my thoughts as your thoughts. Wherefore man's judgement is deceived, while he expounds, that those things which belong to the most beautiful order of the whole, and to the last end (which is the glory of God) doth belong to disorder. This answer should suffice any godly man, yea every one ought to say with the Prophet: How wonderful are thy works oh Lord! thou hast made all things in wisdom.  
Answer 2 Secondly, more particularly, it is not against the most wise providence of God, that there is a greater number of wicked then godly; For God maketh no man evil, but whatsoever he made was very good: which Orpheus the heathen Poet saw and confessed, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of God, all are made good, and suffereth only the evil to be. Hil. Fift Book of the Providence of God page 497. 501.  
Question. 1 Whereunto is this word enter referred?  
It is either referred unto the 

Answer. Way, and so is spoken to the carnal man. A.  
Gate, and so is given unto the spiritual man: of this elsewhere.    
This may be referred to the straight-way: and so our Saviour speaks to natural and carnal men: as if he would say, you are out of the way by nature which leads unto heaven, you are strangers both from grace and glory; And therefore labour to get into the right and straightway.  
Question. 2 How is the natural man a stranger from the way of grace.  
Answer. Two manner of ways, to wit,  
First, he is a stranger from this way in knowledge: as appears thus.  
I. His affection lusts after evil, and he desires not the knowledge of divine things: they being foolishness unto him, 1 Corinth. 1.18.  
II. His reason cannot reach, nor take up spiritual things, they being spiritually discerned 
m 1 Cor. 2.14  otherwise the Philosophers had learned Christ.  
III. The hearing of the Word (the ordinary means of knowledge) is neglect, by natural men, until God open the heart, as he did Lydia's Acts 16.  
Secondly, they are strangers from this strait way in Practice; for who can walk in this narrowpath in the dark. 
John 12.  There are twelve hours in the day, wherein men walk and work, but when night comes, than men cannot see to walk. And therefore natural men being in blindness and darkness cannot walk in the strait way of God.  
Question. 3 How doth it appear that natural and carnal men are strangers from this way?  
First, from these Scriptures, Psalm 95.10. Romans 3.10.23. Ephes. 2.12. and 4.18. and Genes. 6.5. Answer 1  
Secondly, every natural man is lead by Satan, Answer 2 he ruling over them, and they as his slaves obeying him, Esa. 61.1.2. Ephe. 2.2. & 1 joh. 3.8.18. Answer 3  
Thirdly, the carnal man hath no union nor communion with God, neither partakes any thing with him, john 3.36. and 1 John 5.12. And therefore he must needs be a stranger from this pure but painful path.  
Fourthly, by nature we are all deprived of the Answer 4 love of God, he hating such as we naturally are, And therefore all natural men are strangers from God and good; grace and glory, Rom. 5.8.12. 
Psal. 5.5. & 11.5.   
How may we know whether we are natural or Question. 4 not?  
First, try, and examine it by thy words: our Answer. 1 speech will betray us, our Idiom will show what we are: as we see in the Ephraimites, who to save their lives could not say, Shibboleth, judg. 12.6. Vox index animi, the tongue is the best interpreter of the heart; and therefore if our words beworldly, or blasphemous, or profane, or silthy, or scandalous and slanderous, or lying, or boasting; it argues a heart possessed by Satan, and not by God. On the contrary if our words be seasoned with salt, fit for edifying, adding grace unto the hearers, and that our lips daily utter good things: it is a good argument of a sanctified soul 
u Eph. 4.29. Colos. 4.6. Frou. 10.   
Secondly, dost thou know thy duty both towards Answer 2 God and man? dost thou know how to walk as a child of light (Ephes. 5.8.) art thou not ignorant of the doctrine of Faith, repentance, obedience, and purity? Certainly there is hope then that thou art more than natural, and that flesh and blood revealed not these things unto thee.  
Thirdly, examine what thy sense of smelling is? Answer 3 what dost thou savour? dost thou delight in sin? doth the vain pleasures, or uncertain treasures of the world, only seem sweet and odoriferous unto thee? dost thou come unto the House of God, but without delight? dost thou perform some outward duties but without any relish or taste of comfort? these are evil omens, that the heart is still natural, carnal, sensual, and devilish. On the contrary, dost thou hunger after, earnestly desire, unfeignedly long for, and faithfully endeavour after spiritual graces, more than all worldly things? Yea delight in the exercises of Religion more than any temporal comforts. Certes then there is hope that thou art more than natural.  
Fourthly, examine thy actions, for they must judge Answer 4 thee: the tree is known by the fruit; And therefore see if thy works be not the works of Satan? john 8.31.32. And. 1. john 3.8.10.) or the deeds of darkness? John 8.44. for if so, than thou art yet his slave: But if thy life he replenished with righteous and religious works, it is a good argument of a regenerate heart.  
§. 2. For wide is the gate, and broad is the way. Sect. 2  
What is meant by the broad way, and wide gate? Quest. 1  
First, the way and the gate may be thus distinguished; the way signifies life, the gate death.  
Non per portam in viam, sed per viam in portam. (Chrysost. imperf. Men do not go through the gate unto the way, but by the way unto the gate.  
Answer. 2 Secondly, the Philosophers have conceited much of two ways; there was Hercules his double path:  Hercules in bivio aut sequere aut fuge: these two ways (to wit, of virtue and vice) are like the two Masters which Christ speaketh of, Matth. 6.24. for both those ways cannot be walked in at once, neither both these Masters served at once: Again, they expressed this double way by Pythagoras his Y. Thus Hesiod, Xenophon, Virgil, Cicero. But these Philosophers did not hit the scope and true meaning of these two ways, For,  
1. They erred in the way itself; interpreting the right way always, either of arts, or learning, or knowledge, or virtue. But we of the fear and knowledge of God, and of a spiritual life.  
2. They erred in the purpose: For, for the most part they understood the election and choice of the way only, or the ingress thereinto: But we understand it of walking in the way of religion seriously, and perpetually, through the whole course of our lives.  
3. The Philosophers erred in the end: for they made choice of the way of virtue only for this end, that they might attain unto fame and honour, and acquire thereby reputation and credit in the world: But we labour to walk in the narrow path, that at length we may see God, and be made glorious with him in heaven.  
4. They erred in the power of walking: For they walked in the way of moral virtues through the strength of their own judgement, following Reason as their guide, placing her as a Queen in her throne, and persuading themselves that so long as their actions were ruled by reason they could not err. But we walk not by our own strength but only by virtue of the grace of God in us: for we know that in us, that is, in our natures dwelleth no man n●r of thing which is good (Rom. 7.18.) And although to will be present with us, yet to perform we are not able: Only by the grace of God we are what we are. 1. Cor. 15.10.  
Answer. 3 Thirdly, we distinguish of these two ways not philosophically, but Theologically; There is via Mundana & Christiana: the way of the world, and of Religion; the former is broad, the latter narrow.  
Quest. 2 Why is the way of the world called broad?  
Answer. 1 First, because the liberty of unbridled pride is enlarged, not suffering herself to be directed by the word of God; but licentiously and dissolutely living and walking whither soever the lust of the flesh and corruption of nature leads. This is the way of the world, and this is the most pleasing and acceptable way, to flesh and blood, to do what she will, and go whither she will; And therefore it is rightly called a broad way.  
Answer. 2 Secondly, this way is called broad, because it is the readiest way unto honour, riches, and pleasure.  
Answer. 3 Thirdly, it is called broad, because the most part of the world walk therein; as follows afterwards. This way of sin, and the world is called broad for two other causes (whereof something more largely) namely, First, because it hath many by paths. B. Secondly, because it is a plain and easy way both to be found and walked in. C.  
Fourthly, this way of worldlings is called broad, Answer. 4 because there are many erroneous and wandering paths; or many false ways, and but one true. And therefore we had need walk warily, and wisely, not securely and carelessly; There being many by paths, and we ignorant, we should take heed that we lean not too much to our own opinions.  
Why may we not adhere unto our own opinions. Quest. 3  
First, because many err when they think they Answer 1 walk right, many sin when they think they do no harm: the Princes of Pharaoh thought it was no hurt to commend Sarai unto their Lord, and yet God plagued them for it. 
o Genes. 12.15.17.  Abimelech thought that he did not ill in taking Sarai, but yet God threatens him for it. 
p Genes. 20.2, 3.  Other examples we may see hereof, in these places, to wit, 1 Samuel. 13.9. and 15.13. and 2 Samuel. 6.6 7. Yea certainly many observe divers superstitious customs, and yet think they do well in it. Many think scurrilous words to be honest jests. Many think that lawful recreations may be followed as men follow their callings: & that there is no hurt in them although they spend too much time, yea are thereby often moved unto anger and oaths. And therefore seeing it is so usual for men to sin when they think they do no such thing, we had need not to rely too much upon our own opinions.  
Secondly, Satan will not suffer us to see our errors, Answer 2 until we are gone so fare that we cannot return: as the bullet out of the piece kills, before the crack admonishes; so Satan possessing the mind, doth not open the eyes to behold danger, until the soul be slain. As a man in shipwreck asleep is not awaked from his sleep until he be cast from the ship into the sea; so man possessed by Satan, and sleeping in sin, is not awakened (if the Devil can help it) until he be brought to utter destruction. And therefore we must not be too obstinate in our own ways and opinions, lest we be but deluded by Satan, and blindfolded in a wrong way.  
Thirdly, we should be very cautelous and circumspect Answer 3 in our ways, and works, and not rely too much upon self conceits, because as in a wilderness there is but one true way, and many false, or as in a man's body, there is but one health, and many sicknesses: so in the soul, there are many ways of error, and but one of truth. For  
There are sins 

First of the 

Right hand, as heresy, superstition, blind zeal, and the like.  
Left hand, as Atheism, profaneness, impurity, injustice, intemperance, and the like.    
2. Both 

Internal of the heart.  
Externall of the tongue and life.    
3. Both 

Omission, and neglect of our duties.  
Commission, doing that which we should not.    
4. Both 

Circumstantial, as the occasions, and appearances of evil.  
Substantial as the breach of any precept of the moral law.      
C. Fifthly the way of worldlings and wicked Answer 5 men, is called broad, because it is a plain and easy way, both to find, and to walk in, when once it is found: Circe said to Ulysses, that he need not ask the way to hell, because it was as easy to find as to run down a hill. There is a stone in Egypt which will quickly receive a form, but never lose it without cracking. The Adamant and the Iron are soon joined, but hardly dissevered: the coin hath his stamp in a moment, but cannot be taken out without melting, so the way of sin is easy to find, but hard to lose, quickly learned, not quickly left.  
How doth it appear that the way of sin is such Quest. 4 an easy and broad way?  
First it is outwardly beautiful, and therefore Answer. 1 allures. The simple fishes though they see their fellows devoured of the water sheep, yet they will not leave following of him, till they be devoured also, being (as it were amazed with his golden colour: so although our judgements often tell us, that the wages of sin is death, yet it is so pleasing to our affections, that we cannot fly, but willingly follow it. Ulysses passing by the Syrenian Woman, tied himself to the mast of the ship, that he might; not be enticed by them into the Sea, and so be destroyed: thus the way of sin is so delectable to our natures, that all we can do is little enough to keep us from thence: so easy a path it is.  
Secondly, as sin seems fair, so we are easily Answer. 2 alured thereby; our affections naturally longing and lusting after sin. james 1.14. Gal. 6.1. Peccatum est inimicus blandiens, ante actionem, dulce venenum in actione, scorpio pungens post actionem. Before sin is committed, it seems beautiful to the eye when sin is committing, it seems sweet to the taste; but when it is committed it is bitter in the belly. At first before it is acted, it is like a fawning and flattering friend, afterwards in the acting it is like sweet poison lastly, being acted it is like to a deadly draught, or a poisonous potion, or a death wounding Dragon, and therefore as it is easy in regard of its false and counterfeit show, and outward appearance; so it is also in regard of our natural love and affection thereunto.  
Answer. 3 Thirdly, it appears that the way of sin is easy, because we easily understand it, quickly find it out, and speedily learn a perfection in sinning: our whole nature is prone unto evil, and therefore we soon grow great proficients therein.  
Answer. 4 Fourthly, every man by nature is more prone unto evil then unto good, and therefore the way of sin is the easier way.  
Quest. 5 How may we know whether we walk in this broad way or not?  
Answer. 1 First those who are easily tempted unto evil, and delight in the broad way of sin, it is a sign they walk therein: those who are easily overcome by Satan walk in his ways.  
Answer. 2 Secondly those who harden their own hearts, and exalt themselves against God. job 15.25, are travellers in this broad way.  
Answer. 3 Thirdly those who trust in their riches and abundance, are also of this number. job 15.27.  
Answer. 4 Fourthly, those who never doubt of their salvation, neither will believe that they err, or do amiss, are walkers in this way. job 15.31.  
Fiftly, they who conceive mischief, and bring forth vanity, are tracers of this path. Job. 15.35. Answer. 5  
Sixthly, they who love sin, but hate it not, Answer. 6 and rejoice in sin, but mourn not for it, are here also to be ranked.  
Seventhly, those in whom sin is as strong and Answer. 7 prevalent as ever it was, have not yet left this broad way.  
How may we know whether sin be as strong Quest. 6 in us as it was?  
By these plain marks, namely. Answer.  
1. Are thy affections as strongly set upon sin as ever they were? dost thou love sin as well as ever thou didst? then certainly thou art yet sins slave.  
2. Are thy temptations as frequent as ever they were? doth the devil tempt thee as often as ever he did? then it is an argument, that he hath too much in thee.  
3. Art thou as stupid, dull and blind, in seeing the craft and subtlety of Satan, as ever thou wert, art thou still as ignorant of his devices as ever? it is a sign then that sin hath a commanding power, in and over thee.  
4. Art thou as unable to resist sin as ever thou wert? as weak as ever? as naked as ever? as feeble and faint-hearted as ever? this shows that corruption is too strong in thee, On the contrary, if we find that our love is not so much unto sin as it was, but that the edge of our affections is taken off: if temptations be more rare in us, and we more quick sighted unto Satan's subtlety, and more strong to resist him, both by Faith, Prayer, and the Word, than it is a comfortable sign that sin is grown weaker in us, and our feet reduced from this broad way.  
§ 3. That leads unto destruction. Sect. 3  
Our Saviour in these words shows that the broad way of sin brings at last unto perpetual pain.  
How doth it appear that sinners shall perish, Question. 1 for there are many who think otherwise perswadeing themselves that they may walk in this way, and yet at last come unto salvation?  
First, it appears evidently from Christ's own Answer 1 words in this place; where he shows that the end of the 

Broad way is perdition  
Narrow way is salvation   And therefore it matters not what others think.  
Secondly, it appears from other plain and positive Answer 2 places of Scripture; read Psalm. 9.17. and 11.6. and 83.10.13. and Jsa. 5.24. and 1 Corinth. 6.9.  
Thirdly, sin is the foundation of condemnation; Answer 3 or all and only sinners shall be damned; And therefore it is clear that the broad path leads to perdition, read Isa. 50.1. and 59.2. and jerem. 5.25. Hose. 13.1. Rom. 6.23. Psalm. 1.5. and 5.4. and 34.16. Prov. 16.4. Isa. 3.10 11.  
Fourthly, the arrows of the Lord are leveled against Answer 4 such as walk in the broad way: And therefore they must needs come to destruction at the last, Psal. 34.16.  
Fiftly, the reward of sin is death: The locusts Answer 5 having brought forth their young die (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist.) so lust having conceived brings forth sin; and sin when it is finished brings forth death. james 1.15. and Rom. 6.28.  
Sixtly, otherwise God should not be just: For,  
Answer 6 1. He hath made a law, that if we sinne we shall die. Genes. 2.17. In the day that thou eatest thereof thou shalt die the death. Pope julius the third, caused this sentence to be written about his coin. That nation and people shall perish which will not obey me; so the Lord hath made a law, and threatened to inflict condign punishment upon all those who disobey it.  

Rom. 3.23.  2. Mankind hath broken this Law in Adam, and wicked men daily break it themselves in their own persons: And therefore the justice of God requires that they should be punished whose sins are not done away in Christ.  
Question. 2 Shall no wicked men at all escape this destruction?  
None who continue to walk in this way until they come to the end thereof: For,  
Answer. First, Kings and great men shall suffer if they run with the common sort. Isay. 41.2. Daniel. 5.27.  
Secondly, Wisemen shall be punished, if they thus play the fools. Exod. 1.10. and 15.7. and Rom. 1.22.  
Thirdly, Proud men shall be ruined notwithstanding all their high conceits of themselves. Malach. 4.1.  
Fourthly, Hypocrites shall perish, who walk in this broad way secretly, and unseen. Matth. 23.  
Question. 3 Why must we thus labour by all means to renounce sin?  
Answer. 1 First, because there can be no true repentance without the reformation of the life from sin.  
Answer 2 Secondly, because there can be no true faith, without this. Faith purgeth and purifieth the heart (Acts 15.9.) and the heart being purged the life must needs be pure; Wherefore there is no truth of faith where sin is not forsaken.  
Answer. 3 Thirdly, we cannot be made partakers of the blessed Spirit of God, until we have left sin, for the Holy Ghost will not come to a polluted soul: And therefore it is to be renounced.  
Answer. 4 Fourthly, there is no way to escape the wrath of God, or eternal destruction, without the forsaking of sin; And therefore we should be careful to leave it.  
Question. 4 How may we avoid and leave sin?  
Answer. 1 First, shun, and beware of all the occasions of sin.  
Answer. 2 Secondly, use all holy means to be good, and pure, and sincere.  
Answer. 3 Thirdly, deplore thy infirmities speedily, and hearty: wash thy soul with tears for thy former transgressions, sorrowing with a godly sorrow. 2 Cor. 7.10.  
Answer. 4 Fourthly, promise unto God to fight manfully against thy former sins, and all sins for the time to come; and labour to perform thy promise.  
Answer. 5 Fiftly, Pray fervently unto God to free thee from the commanding power of sin, and to preserve thee from sin, and to make thee the freeman of Jesus Christ.  
Question. 5 What things hinder us from turning aside out of this broad way of sin? Answer. And what are the remedies against these impediments?  
The Impediments are these. 

First, insensibility; when a man is not sensible of his sin, he is not careful to forsake it.  
Secondly, presumption; when men either presume that they are not sinners, or that their sins are small, or that (though great) yet they shall be pardoned; it makes them more careless, and fearless of sin, and more slack to leave it.  
Thirdly, Procrastination, and delay, when we promise repentance, but put off the performance thereof from day to day.  
Fourthly, key-coldness in performing & perfecting of the work; not striving against sin unto blood. Hebr. 12.4.   The Remedies are these 

First, a tender, & circumcised heart, which is sensible of the least touch of sin.  
Secondly, a godly fear; remembering that we are sinners, yea great sinners, and neither able to satisfy for our sins ourselves, not sure that they shall be pardoned in Christ, except we strive to forsake, and leave them.  
Thirdly, not to defer, but while it is said to day to turn from our sins, and turn unto the Lord our God.  
Fourthly, zeal, alacritis, and industry in the resisting of sin; striving against it with manful wrestlings till we have prevailed.    
§. 4. And many there be which go in thereat. Sect. 4  
What is the meaning of this word Many? Question 1  
Our Saviour shows hereby, Answer. that there are not only Many simply which walk in the broad way, but that there are so many, that in comparison of them, they who walk in the narrow way are but a very few; so that the meaning of Multi, Many, is Plurimi the most by much.  
Whereunto is this word Many to be referred? Question 2  
It is to be referred both unto the 

Way.  
Gate,   as if our Saviour would say, 

Many walk in the broad way. D. Answer.  
Many enter in at the wide gate. E.    
D. First, by Many our Saviour would have us to take notice of the Multitude of sinners; as if he should say, the most part of men walk the ways of sin, read Psalm. 14.3. and 53.2. and 1 john 5.19. and 1 Cor. 1.25. Numb. 16.4.  
How doth this appear, that the most men walk Question 3 in the broad way?  
First, It may be illustrated by a double Emblem, Answer 1 to wit.  
1. The locust is an Emblem of wicked men; she is called in Hebrew (Arbeh) of the numbers and multitudes of them; for (Rabah) signifieth to multiply: And hence the Scripture itself expresseth the number of wicked men by the locusts. They came as locusts (or Grashopers) for multitude. judg. 6.5. And again, They are more than the grashopers and are innumerable. jerem. 46.23.  
2. The Mouse is an Emblem of wicked men; because she increaseth exceedingly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (Arist.) both in number and speed.  
Answer 2 Secondly, this will appear by the partition of the world; In the four corners of the world there are four kinds of men, namely.  
1. Profane persons, who are given to gross, and enormous sins. 1 Tim. 5.24.  
2. Hypocri es, who have a form of (goodness, and) godliness, but in their hearts have denied the power thereof. 2 Tim. 3.5.  
3. Carnal men, who are not egregious sinners, but only mind the world, and outward things, not regarding the hidden man of the heart at all.  
4. Righteous, and holy men, who being truly regenerated, become burning and shining lamps. Rom. 12.11. And these are but few in comparison of any of the rest.  
Question 4 Why do the most part walk the ways of sin?  
Answer. 1 First, because sin is most natural unto all. 1. Cor. 15. First comes that which is natural; and afterwards that which is spiritual; we were all conceived and borne in fin; and nature and sin works in all, grace but only in a few.  
Answer. 2 Secondly, because sin is pleasant to flesh and blood: By reason of that innate, and natural concupiscence which is in us, temptation works upon every part of the soul, and sense, and body, and all follow willingly, but persuasion unto good works only upon some few. And therefore more follow the broad way of sin, than the straight way of grace.  
Answer. 3 Thirdly, because Satan is so crafty, subtle, strong, and vigilant, that he is called the prince of this world, and the god of this world. 2 Cor. 4.4. And therefore he draws the most part of the world after him.  
Answer. 4 Fourthly, because it is easier to fall, and to lie still, then to rise and fly unto heaven; And therefore the most men walk not in this straight and painful way.  
Answer. 5 Fiftly, because temptation unto evil is like poison, which infects with a light touch thereof; or whereof one drop will do hurt: But persuasion unto good is like a potion or purgation which except it be drunk up, and well digested doth not produce his wished effect. And hence it is that so many are taken captive by sin, and few won by grace.  
Question 5 How can this be that the most part of men walk in the broad way? Is not Multitude a true note of the true Church?  
Answer. No: For the true Church is but small in comparison of the world of wicked men. The most part of the world is without the Church, overwhelmed with the deluge of ignorance and Atheism; and in the Church there are but a few good; And thus we see how Many here is referred to the broad way.  
E Secondly, this word Many may be referred to the wide gate: Now by the Gate (we showed before) was meant Death; so that the meaning of these words (Many there be which go in thereat) is, that that the most men die unto condemnation, or enter in by death at the gates of hell. We see there were but only eight out of the whole world preserved and saved in the Ark, amongst which small number was wicked Cham. We see that ten righteous men could not be found in five populous Cities of Sodom. Genes. 18. Yea we see that of six hundred thousand of Israelites there were but two only that came into the holy Land: And one Nicodemus only we read of amongst the Senators.  
How doth it appear that the most part of men are Question 6 damned?  
It appears most evidently thus. 

First, Answer. there are many who know not God and Christ. John 17.3. and 2 Thess. 1.8.  
Secondly, there are many who contemn and despise the word, which is the means to bring them unto saving knowledge.  
Thirdly, there are many, who although they do not contemn it, yet susque deque habent, they neglect it, and do not much regard it.  
Fourth, there are many who care for no hang but the world, and honours, and pleasures, and riches.  
Fiftly, many are ensnared and entangled in sin, and wholly serve either some public or private lust.  
Sixtly, many boast and brag of their own righteousness, and feel no want, neither stand in any need of Christ.  
Seventhly, there are but very few who feel their sins to be a burden unto them, and desire to be eased of that load by Christ. And therefore these things considered, we may safely say▪ that it is as clear as the Sun, that the most of men enter in at the wide gate of destruction.    
Whence comes it, that the most perish? Question 7  
First, from the weakness of our nature: Nature Answer. 1 cannot save us (by grace only we are saved) and hence it is that so few are saved and so many damned.  
Secondly, this comes from the nature of sin, and Answer. 2 here is to be observed that even one sin without repentance sufficeth unto condemnation, one such transgression is enough to bring a man to eternal destruction; as we see in Achan, in Korah, and his company, in the man who gathered sticks upon the Sabbath day 
(g) Num. 15.36.  and in him who blasphemed. Numb. 24. We see how at once for one rebellion there died four and twenty thousand. 1 Cor. 10.  
Thirdly, this comes from the nature of our enemies, Answer. 3 who are many, and strong; as for example, 1. The World. 2. Satan. 3. The flesh. 4. The custom of evil. 5. Men. or friends who often tempt unto evil. 6. The scoffs and taunts that are thrown upon the profession of the Gospel. 7. Carefulness for the things of this life; All these are enemies unto us, and one or other of them daily prevail against us.  
Fourthly, this comes from the nature of the multitude, Answer. 4 or of the men in the world; Here observe that in the world there are four sorts of people, to wit,  
1. Some who prefer their friends before heaven; Thus many Papists refuse to embrace our religion (although they be convinced that they are in an error) because their Fathers and Grandfathers were Papists. Thus many will rather displease God then their friends, and do that which God forbids, if their associates and acquaintance persuade them.  
2. Some know not that they are miserable; but think (Omnia bene) like the Church of Laodicea, who thought she was rich and stood in need of nothing (h). These are either;  
First, those who are blind and ignorant of their duties unto God: Or,  
Secondly, civil honest men, who because they are good in the world's eye, think themselves good enough in the Lords: Or,  
Thirdly, presumptuous men, who presume either of the smallness of their sins, saying with Lot, my Zoar is but a little one, and therefore (notwithstanding that) my soul shall live. Or who presume of God's mercy, though their sins be great.  
3. Some are not sensible of their sins, and therefore are careless of them. Now this is either,  
First, because they do not examine themselves, ways, and works: Or,  
Secondly, because custom of sin hath so hardened them in it, that they are become men of seared consciences. Or,  
Thirdly, because they are deceived with a general presumption of God's mercy.  
4. Some are sensible of their sins, but yet are not truly reconciled unto God; Now this is either, because the sight of their sins brings them.  
First, to desperation, as we see in Cain, Judas, and Julian the Apostate. Or,  
Secondly, to a lukewarm conversion only (not to a true cordial compunction, contrition, and repentance) as we see in Saul, Herod, and Agrippa: Or,  
Thirdly, unto a feigned conversion: the stony ground seemed at first to be good ground, and Ahab seemed from the heart to be humbled, and many seem to leave and forsake their sins with a great deal of sorrow and hatred of them, who yet afterwards turn with the Dog to his vomit, and with the swine which was washed to the wallowing in the mire. 2 Pet. 2.20. And thus we see whence it comes that the most part of men perish, and enter in at the broad gate of perdition.  
Sect. 5 §. 5. For straight is the way.  
Quest. 1 Doth every straight, and difficult way lead unto heaven? Answer.  
No, for there are many hard ways which lead unto hell, as for example,  
First, there is a Mountainous way, or the way of the Mountains; this way is very difficult, as is proved by experience; for men commonly sweat, and are weary with ascending and walking in such ways, and therefore decline them as much as they can. This Mountainous way is morally the way of proud men, who seek to bear rule over others, to be esteemed great by others, to be exalted and raised above others, to depress others, and extol themselves. This is certainly a hard and difficult way, but not the way to heaven, for humility leads thither, and pride unto destruction.  
Secondly, there is a thorny way, or way of thornes, which a man cannot walk in, but he is apprehended, laid hold upon, and catched with the thorns, and so both stayed in his journey, and defaced in his garments, and hurt in his flesh; This thorny way is the way of covetousness, and of the world, which pierceth the heart thorough with many sorrows, and distracts the head with many cares, and takes off the mind from good things, and good thoughts, as was showed before, Chapter 6.24. Certainly this is a hard way, for nemo repentè fit dives, none can be rich (at least ordinarily) without much pains, and care; but yet this is not the way to heaven, but to hell. James 4.4. and 1 John 2.15.  
Thirdly, there is a miry way, or a way full of clay, and mire, which is a hard way, because a man is sometimes ready to slip in such a way, and in danger of falling, sometimes his fee● sticks fast in the mire, and sometimes he is molested and disturbed through difficulty of passing thorough; yea such ways make men sometimes like beasts: this way is the way of luxurious persons, who cannot pull the feet of their affections from this clay of uncleanness and pleasure, but like bruit beasts defile themselves.  
Fourthly, there is a blind or dark way, when a man walks in the dark; this is a hard way; for a man is enforced to grope as he goes, lest he should fall into some pit, or the like dangerous place which he seethe not: yea in such a way a man is afraid to be assaulted, and seized on by thiefs at unawares. This is the way of envious men, who are blind and dark, as appears by the Etymology of the name: Invidus, quasi non videns, Envious is as much as one that sees not; because such cannot see or behold the goods, good things, blessings, and prosperity of others, without envy, repining, afflicting of themselves. Envious men are always in fear, lest God should bless, or good things be conferred upon others. This is not the way to heaven, although it be a difficult way.  
Fiftly, there is a tumultuous way, a path wherein many walk, which is truly called hard, and difficult, because the travellers by reason of the multitude do one hinder, trouble, and molest another, and one throng upon another. This is the way of angry men, who by reason of their anger are afflicted, trampled upon, and trodden down, by divers and sundry contumelies, clamours, brawls, contentions, threaten, hatreds, and the like. This is a hard way, but yet leads not to life.  
Sixtly, there is a costly way, when all the Inns and provision, and things a man shall use in such a way are very dear, and chargeable; this all men think to be a hard way. This is the way of drunkards, gluttons, and prodigals, who cannot satisfy their appetites without expending much; this way certainly is not the way to salvation 
i Anton. part. 1. Tit. 5. de poenis inferni. cap. 3.  And thus we see that every straight and hard way leads not unto life.  
What is this straight way, that leads unto heaven, Quest. 2 and life everlasting?  
First, some understand the Cross to be the Answer 1 way; because we must take up our Cross, Math. 16.24. but affliction, tribulation, and persecution are but only the thorns that grow in the way, not the way itself.  
Secondly, some by this way understand the Answer 2 works of sanctification, because our Saviour saith to the young man, if thou wilt enter into life, keep the Commandments, Math. 19.17.  
Thirdly, some by this strait way, understand Answer 3 faith; because both in the Old and New Testament it is said, The just shall live by faith.  
Answer 4 Fourthly, Revera, Christ is the way, John 14.6. I am the way, the truth, and the life: yea he is the new and living way, Heb. 10.20. and the door also, John 10.9.  
Answer 5 Fiftly, the third and fourth opinions are one and the same: For,  
1. To walk in Christ, is to walk in faith; St. John saith, To as many as received Christ, God gave power to be called his children; that is, to as many as believed in his Name, John 1.12. and again, God sent Christ into the world, that as many as believed in him might be saved, John 3.16.  
2. To wa●ke in faith, is to fructify in love; for faith works by love, Galath. 5.6.  
3. To walk therefore in this straight way, is to believe in Christ, and to adhere unto him, as that we oblige ourselves in all things to observe and obey his will in holiness and uprightness 
(k) Luke 1.75. .  
Quest. 3 Why is this way of piety straight, and narrow?  
Answer. 1 First, because it doth not permit men to walk after their own hearts lusts, but confines them to the word of God, as a rule for them to walk by; and by which they may be taught how to refrain from every evil way, and to mortify, and crucify every corrupt carnal lust. Now this is durus sermo, a hard saying to flesh and blood; and therefore this way is truly (in this regard) called straight.  
Answer. 2 Secondly, because when a man might by following the evil example, and wicked customs of the world attain unto honour, and riches and pleasure: he is gainsaid, and prohibited by the word, and not permitted to use those things which he possesseth as he list himself, but according to the direction, and prescription of the word of God. Men naturally and commonly think that what they possess is their own, and that they may do what they will with it; And therefore this is a hard saying, that men must be careful how they use what they have according to the prescription of God; and in this regard also this way is straight.  
Answer. 3 Thirdly, this way is called straight, because there are but few who walk therein, and those few seem to be very miserable, 1 Corinth. 15.19.  
Answer. 4 Fourthly, the world contemns, derides, hates, and persecutes those who walk in the way; and therefore it is called straight.  
Quest. 4 How is this way of piety straight, and narrow?  
Answer 1 First, some say, because Christ, only is this way; Many men have many ways unto heaven, to wit, some by philosophical goodness, some by voluntary religion, and will worship; some by the works of the Law; but we have but one way only, and that is Christ. Indeed Christ is the only way, but yet he is not via stricta, sed via lata, not a straight way, but a broad.  
For the true understanding of this, mark these particulars.  
1. Christ is a broad way in respect of his omnipotency and power; For all power was given unto him both in heaven and in earth, Math. 28.18. And therefore being of unlimited power he can do what he will, and save whom he will.  
2. Christ opened the Kingdom of heaven to all believers, 
(l) Cantic. Ambros. Te Deum.  and therefore in this regard also he is a broad way.  
3. Christ fulfilled the whole Law for us; and took all the stumbling blocks out of the way; yea, he was made sin for us, that so in him our sins might be done away; And therefore in this respect also Christ may be called a broad way.  
4. In respect of the condition, Christ may indeed truly be called a straight way: for hell receives all sinners and unclean persons whatsoever, both those who swell with pride, and those who are infected with the leprosy of impurity; but Christ only receives those who are naked and stripped from all trust and confidence in their own works; and truly depressed with humility, and godly sorrow of heart, and who are also pure in life. Act. 10.14. And in this respect Christ is a straightway because he exacts strict obedience at our hands.  
Secondly, this way of piety which leads unto Answer 2 felicity, is called straight in a double regard, to wit,  
1. In regard of the obscurity thereof, because it is hard to find. F.  
2. In regard of the difficulty thereof, because it is hard to walk in when once it is found. G.  
First, the way unto heaven is straight, Respectu obscuritatis, in regard of the obscurity thereof, because Observe. 1 it is so hard to find out, that few can find it: As if our Saviour would say, the way to life eternal is unknown to the natural man, and so obscure, that by nature he can never find it out, 1 Corinth. 2.14.  
How doth it appear, that this way unto heaven Quest. 5 is not obvious and conspicuous unto flesh and blood?  
First, it is evident by the guides and conducts Answer. 1 that lead thither: For the better taking up of this answer, observe that God gave to the Israelites when they were to travel through the wilderness to Canaan, three guides, namely Moses, Aaron, and Miriam.  
1. Miriam was the meanest of the three; for she was a woman, of the infirmer sex, and she murmuring against Moses, was stricken with leprosy.  
2. Aaron was the second guide, but in some things he proved a blind guide to them, for he set up a golden Calf before them.  
3. Moses was the third and best guide, but he could not bring them to Canaan, for it was Joshua who brought them to their rest.  
Thus there are three guides which direct men in this world, namely;  
First, corrupt nature, or Natura non suscitata, that is, nature not wakened or stirred up by learning: this guide is but like unto Miriam, and oftentimes it murmureth against Moses, the Law of God.  
Secondly, Ratio suscitata, reason wakened and stirred up, and somewhat refined by learning and humane sciences; yet this is but a blind guide, and oftentimes it murmureth and repineth against Moses, as well as leprous Miriam.  
Thirdly, the Law of God, which showeth us the way to Canaan and our eternal rest: but it is impossible that the Law should save us, for that is the work of our spiritual and heavenly joshua, Romans. 8.3.  
Secondly, it is evident and apparent by the ways which lead unto life; Here observe,  
That the ways which lead unto life are these, namely 

First, the Knowledge of the word, and law, and testaments of God: for they are conjoined Isa. 8.16.20. and 51.47. But natural men are ignorant of the Law of God, and the way of the Lord they have not known.  
Answer. 2 Secondly, to receive and embrace the word of God (John 5.24.39. and 2 Timoth. 1.10. and 3.16.) but wicked and natural men contemn and despise it.  
Answer. 3 Thirdly, the knowledge of God: This is life eternal, to know thee (John 17.3.) that is, the true knowledge of the true God, is the way unto life; but naturally men are ignorant of the true God.  
Answer. 4 Fourthly, the love of God, and godliness; none can be saved who do not love God and religion; and therefore mere natural men cannot come thither, because they are enemies to God, religion, goodness, and reprobate unto every good work. Rom. 8.6.7.8. Experience shows most plainly how averse nature is unto religion & God even in the smallest things.  
Fiftly, Faith fructifying in love, and sanctity. Rom. 13.11. Philip. 1.27. But wicked men believe not, neither obey; and therefore they are strangers from life.  
Sixtly, Christ is the way unto life. john 14.6. Acts 4.12. But wicked men are without Christ, and therefore it is evident that this straight way of piety is unknown unto them.    
Answer. 3 Thirdly, it is clear also that natural men are ignorant of this narrow path, by the estate and condition of mankind after his fall; he then becoming brutish. Thus the Prophets say that man may now be compared to the beasts that perish. Psal. 49.12. jerem. 10.14. and 51.17. And therefore undoubtedly is ignorant of the way of life.  
Answer. 4 Fourthly, it will be as clear as the day, if we consider but the ignorance of natural men: For,  
1. The best clerk, and wisest natural man is but a fool, so long as he is not taught spiritually and instructed from above. Rom. 1.22. Prov. 16.22. and 1. Cor. 1.20. and 3.19.  
2. The natural man is but childish in religion. 1 Cor. 13.12. Ephes. 4.14.  
3. He knows not what heaven and life eternal is. Haec est vita aeterna, ubi possumus Deum videre facie ad faciem; ubi est sanitas sine infirmitate, requies aeterna sine labour, pax sine timore, laetitia sine moevore, veritas sine errore. Life eternal is that place where we shall see God as we are seen, face to face, where we shall have health without sickness, rest without disturbance, peace without fear, joy without sorrow, and truth without error. This nature is altogether ignorant of.  
4. He knows not how heaven, & life eternal may be acquired; nature can neither teach how heaven may be had, nor procure it. And therefore we may hence collect how necessary it is for every member of old Adam to labour, and endeavour to be free from this natural condition wherein he is, and to be regenerated and engrafted into Christ.  
Why must we thus earnestly desire to be changed, Quest. 6 renewed, and incorporated into Christ?  
First, Because naturally we are blind, and cannot Answer. 1 walk without a guide: and therefore so long as we are natural we must needs err, and go astray from the ways of God.  
Secondly, because naturally we are foolish, and Answer. 2 spiritual things are too high above our reach; And therefore if we desire to understand those things which concern the glory of God, and our own good, we must labour that we may be regenerated and united unto Christ.  
Thirdly, because by nature we are but evil Answer. 3 trees; And therefore if we desire to bring forth good fruit, we must labour and desire that we may be cut off from this wild olive, and engrafted into the new and living stock Jesus Christ.  
Fourthly, by nature we are void and destitute Answer. 4 of grace, yea dead unto grace (Ephes. 2.1.) and therefore if we desire that we may be recovered, and the grace of God again quickened in us, we must labour to be changed and transformed after the Image of Christ.  
Fiftly, because by nature we are the members of Answer. 5 Satan; Ephes. 2.3. And therefore if we desire to be made the members of Christ, and the children of God, we must labour to come out of our natural estate and condition.  
By what means may we be freed from this miserable Quest. 7 condition wherein by nature we are?  
I answer here from the second answer of the former question save one: use these means. Answer.  
First, study the word of God, 
Means of regeneration.  labour for the knowledge thereof; for that will teach thee thy misery.  
Secondly, obey the word of God: when thou knowest the will of God then labour to do it; abstain from all evil prohibited, observe every good duty enjoined.  
3 Thirdly, love the Lord above all things; he only regenerates by his holy Spirit, and therefore love him with all thy heart, and with all thy soul.  
4. Fourthly, labour for Christ, for he sends the Holy Spirit unto us; he is the alone Mediator between God and man, and all grace which is conferred upon us by God, is in and through Christ; And therefore no mercy is to be expected but by him, and for his sake.  
Fiftly, pray unto God, that he would be graciously pleased to wash us from our sins, to plant and engraft us into Christ, and to sanctify us by his holy Spirit. Thus we have heard the first cause, how the way of piety which leads unto life is straight in respect of the Obscurity thereof it being hard to find.  
G Secondly, the way of piety which leads unto to life is straight, Respectu difficultatis, in regard of the Observat. 2 difficulty thereof; as if our Saviour would say, The way to heaven is a hard way. Read Acts, 14.22. and 2 Timoth. 3.12. and 2 Corinth. 4.  
How is the way to heaven hard, when as 1. God Quest. 8 calls all? Esay 55.1. And 2 Rejects none that comes? James, 1.5. And 3. gives his word unto all? Acts 20. Which word is a bright and clear light, Psal. 119.105. And 4. reveals himself unto all those who seek him?  
We say the way is hard, for these causes, to wit,  
Reason 1 First, because the natural man cannot understand this word, nor be subject thereunto, Rom. 8.6, etc.  
Reason 2 Secondly, because many seek not to walk in this way, neither regard what the word faith unto them.  
Reason 3 Thirdly, because many seek to walk in this way, but seek amiss; that is otherwise then by Christ, as by pilgrimages, and meat, and monastical vows, and the like, Rom. 9.31.  
Reason 4 Fourthly, because this way of religion teacheth things contrary to sense, and above reason, as,  
1. That there is imputative righteousness, Psalm. 32.1.  
2. That we must deny ourselves, and submit ourselves wholly to the will and pleasure of God. And therefore this way may truly be called hard.  
Reason 5 Fiftly, this way is hard in respect of our conversion: he that would walk in this way, he must turn from two things, namely.  
1. From the world, lest otherwise he perish with the world: this is very hard for a man to be in the world, and not of the world, for so he shall be scorned by the world.  
2. From himself, and his forepassed life; this is extreme hard and difficult, for a man to forsake his own sense, judgement, will, affection, and whatsoever is contrary to the good pleasure of God.  
Reason 6 Sixtly, this way is hard in regard of Mortification, and abstinence from sin, yea even those which are most dear unto us: as for example.  
1. Sometimes we are tempted to have a care of our fame and credit; and therefore to forsake the profession of the Gospel, because it is derided, and scoffed by wicked men.  
2. Sometimes we are tempted unto pleasure, as unto drunkenness, gluttony, wantonness, adultery, pride, contention, revenge, and the like.  
3. Sometimes we are tempted unto profit, as to covetousness, lying, deceiving, and the like. Now if we would walk in this way of piety, which leads unto life, we must abstain from all sin whatsoever, though never so pleasant or profitable unto us. And this is no easy thing.  
Reason 7 Seventhly, this way is hard in regard of some circumstances, namely,  
1. Of humility towards God; we must in this way patiently permit and suffer ourselves to be directed, lead, taught; yea if we stray, to be reduced, reproved, corrected by God, and suffer all patiently, and humbly at his hands. And this we shall find a hard task.  
2. Of humility towards men; we must not be proud, or ambitious, or haughty, but make ourselves equal with those of the lower sort, although it be something hard to submit unto.  
3. Of watchfulness; in this way we must never sleep, lest while we sleep, the enemy sow tares. Math. 13.25. Nay, we must not so much as look bacl, lest the plough slip out of our hands. And this circumspection will be something difficult.  
4. Of suffering we must suffer in this way all crosses, afflictions, tribulations, & vexations whatsoever, yea death itself (if we be called thereunto) patiently; Philip. 1.28. Math. 16.24. Hebr. 12.3. And this is very hard for flesh and blood to do.  
Eightly, this way of piety is hard, in respect of Reason 8 the end, namely, the glorious estate and condition of the faithful in heaven: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
(m) Solon.  rare and excellent things are hardly attained: and therefore if we do but seriously consider the glory, excellency, and felicity of heaven, we will easily assent unto this truth, that the way of piety which leads thither must needs be hard and difficult to walk in. Read Math. 5.48. § last, for this purpose.  
Is every hard way the way of piety? Quest. 9  
There are hard ways which neither are pure, Answer. neither lead unto life: there is will-worship, as well as true worship (Colos. 2.18.23.) The devil is God's Ape, and therefore will imitate him: every herb in the garden (almost) hath his counterfeit in the field; as there are good and profitable Time, and Sage in the Orchard, so in the fields there are wild Time and Sage; As God hath a hard way which leads unto life, so hath the devil a hard way which leads unto death. As for example.  
First, Baal's Prophets walked a hard way, when they cut themselves with knives, and Lances 
(u) 1 King 18.   
Secondly, the heathen Gymnosophists walked a hard way, when they sacrificed humane flesh, and virginity unto their Idols, or false Gods. Indeed these are very hard ways, but none of them leads unto life.  
How may the true hard way be known? Quest. 10  
By these two things, to wit, Answer.  
First, by the purpose of the heart; he who purposeth with himself, & propoundeth unto himself the most strict rule of the will of God, resolving not to please himself, but the Lord, and to obey him according to that Law which himself hath prescribed; that man certainly walketh in the true hard way.  
Secondly, by the practice of the life, if this resolution lead thee unto all kinds of mercy, justice, and holiness 
(o) Mich. 6.8. . Then certainly thou art one of that small number who walk in this true hard way.  
It is a hard thing to walk in this hard way, Quest. 11 whereby therefore may we be encouraged thereunto.  
First, remember although this way be hard to Answer 1 walk in, yet it is but short, the labour is but momentary; that life which this way leads unto is eternal, and will never have end; this way which leads unto that life is but short, and will speedily have an end: And therefore we should hereby be moved to walk cheerfully herein, because it is but like a short winter days journey.  
Secondly, remember thy labour shall be rewarded. Answer. 2 The Husbandman takes much pains in dunging, or manuring of his ground, in ploughing, and sowing of it, and all in hope that he shall have a crop which will recompense his pains. The Mariner endures many storms and cold blasts, in hope that his voyage will be prosperous and profitable. The Hunter goes many a step cheerfully, hoping that at last he shall meet with some game. The Soldier exposeth his life to danger in hope of victory, & a reward. And therefore why should not we endure the difficulties and inconveniences of this hard way, seeing we are sure that our labour shall not be in vain, but liberally rewarded? 2 Cor. 4.18.  
Answer. 3 Thirdly, remember that thou shalt have help in all the difficulties and dangers of this way. The Angel wrestled with Jacob with the one hand, but upheld him with the other, and therefore Jacob was able to hold out, even until the morning: so God will direct us by his Spirit in this narrow path, which leads unto life, and we shall always hear a voice behind us, saying, this is the way, walk in it: God will strengthen out ankle-bones, and enable us to run with patience, constancy and cheerfulness, the race that is set before us: God will arm us with might and strength in the inward man, and enable us both to overcome our enemies which labour to oppose us, and to perform those works in some measure, which he requireth of us. And therefore seeing we are assured, that the grace of God shall sustain us, 
(p) 2 Cor. 12.9.  and his blessed Spirit assist us in all the dangers and difficulties of this hard way, we should be encouraged the more cheerfully to walk therein.  
Quest. 12 How must we walk in this hard way?  
Answer. 1 First put off thy all thy sins, with blind Bartimeus cast away thy cloak, and those sins which hang so fast on and cleave so fast to, and do so easily beset thee: Hebr. 12.1. Mat. 5.29. Ephes. 4.22. A man can never walk in this way, except he lay aside this old man of sin and corruption.  
Answer. 2 Secondly, deny thy own will, and profit & pleasure, & submit thy self wholly to be guided by God.  
Answer. 3 Thirdly, abstain from all fleshly lusts which war against the soul (1 Pet. 2.11.) resist all thy corrupt affections and labour to bring every rebellious thought in obedience unto the Spirit.  
Answer. 4 Fourthly, follow and put on Christ, Ro. 13.14. Quest. 13 both by faith and imitation, Phil. 2.5.  
Who are here to be blamed and reproved?  
Answer. 1 First, those who walk in the easy way, declining this which is hard. Certainly this is a palpable deceit of Satan's, to make men believe, that the way of e●se and pleasure, will bring them to heaven.  
Answer. 2 Secondly, those who expect rest in this life; here we are commanded to take upon us Christ's yoke, and then he hath promised us rest unto our souls, (Mat. 11.29.) but labour, and pains, & watch, & prayers, and fastings, & examinations, and re-edifying of old ruins and decays, in our bodies, so long as we live. In this life, we must strive to enter into the true rest (Hebr. 4.11.) and this striving and labour must last for term of life; for there is no rest from labour till after death; Blessed are the dead which die in the Lord, for they rest from their labours 
(q) Reve. 14.13.  where we see that there is no resting from the works of Religion, or the labour of the Lord till death. Neque hîc requies spiranda neque ibi tristitia timenda 
(r) Chrys. s. . As we must not expect rest in this life, so we need not fear labour and pains in the life to come.  
Sect. 6 §. Which leads unto life.  
Quest. 1 Why is it said, which leads unto life? and not, which leads unto heaven?  
To teach two things unto us, namely, Answer.  
First, that life is the end of the straight and narrow way. H.  
Secondly, that this mortal life is not worthy to be called life; heaven only being the true life. I.  
H. First, our Saviour here teacheth us that true Observat. 1 life is the end of this straight way: Or, that the end of a godly life is to be crowned. Read Rom 8 17. and 2 Tim. 1.11. and 4.8. & 1 Joh. 3.1. Duke Cosmo de Medicis, warring upon the enemies of his Master the Emperor, bare in his shield the Eagle, which signified Jupiter and the Emperor, holding out in herbeak a triumphant Crown, with this Motto, Jupiter Merentibus offered, by which he signified, that his Highness deserved each glorious reward for his worthy virtues; but we may apply it thus, that God will give a Crown of glory to every one who labours in his Vineyard faithfully, and fights manfully his battles against sin and Satan. When Vrsicinus a Physician endured martyrdom for religion, a Soldier perceiving his courage begin to fail, spoke boldly unto him; Do not now Vrsicinus cast away thyself, that hath cured so many, nor after so much blood of thine spilt, lose the reward prepared for thee. Thus should every Christian encourage himself, in this narrow path, that the end thereof is life, and his obedience shall be rewarded.  
Is salvation then of merit, or of works? Quest. 2  
First, certainly, it were of works, and merit, Answer. 1 if we could keep the whole Law perfectly: that is, if we had so fulfilled it, that we had never transgressed against it, Rom. 7.10 Galath. 3. Rom 2.13. But Adam broke the covenant, and violated the Law; And therefore now we cannot be saved thereby. Rom. 3.23. and 8.3.  
Secondly, now having broken the Law in Adam, Answer. 2 we can merit nothing at God's hands, but all is of grace, Ephes. 2.5.8. Rom 5.21.  
Thirdly, although we cannot merit salvation by Answer. 3 our works yet the way thereunto is sanctification and obedience; as appears thus,  
1. Salvation is the reward of faith, John 1.12. and 3.16. and 1. Pet. 1.9.  
2. Faith is to be proved and tried by works, Gal. 5.6. James 2.17.26.  
3. Therefore the Spirit of faith works sanctification in us, and then crownes that his own work, Rom. 6.22.  
Life eternal is called an inheritance, and a reward; Objection 1 and therefore it is the merit of our works.  
First, it is called a reward Propter similitudinem, Answer 1 for the analogy or resemblance that is between them, both  
1. In respect of the time; wages or the reward is given when the work is done; so heaven is not given until after death.  
2. In respect of the measure; to him who works more, or takes more pains, a greater reward is given: so he who is more careful to exercise and stir up the gift and grace of God within him, and more diligent in the work of the Lord, shall have a greater measure of glory in the Kingdom of heaven; for there are degrees of glory in heaven according to the measure of grace on earth. And although heaven be not given for our works, yet it shall be given according to our works.  
Answer 2 2. Secondly, heaven is a reward, and that justly: for as the merit of Christ is ours; so we (although not by our works personally) merit in Christ. This distinction should carefully be marked by the wary Reader, because the Papists say thus as well as we, although we and they be not both of one mind; as appears thus: they understand it thus, that our works are meritorious in Christ; but we thus, that our persons are accepted of God, as worthy by the operation and obedience of Christ. Thus we should provoke and incite ourselves unto piety, and the works of Religion, by the remembrance of the reward promised unto us. Giacopo Sauzaro, being long in love, bare for his devise a pot full of little black stones, without white amongst the rest; with this Motto, Aequabit nigras candida una dies.  
Meaning, that the day of marriage would countervail all his black: and cloudy days. So should we do, call to mind that day of refreshing, and remember that when that comes, we shall be married unto our Lord Christ, with such absolute and complete joy, that all our labour, pains, toil, care, and watch, shall be quite forgotten, and abundantly rewarded.  
Quest. 3 How may we know whether our lives here be such, that the end thereof will bring us to life eternal?  
Or how may we know whether we be godly or not? and whether this true life belong unto us or not?  
Answer 1 First, those who love God, but hate sin, are heirs of this true life. Eye hath not seen, nor care heard, nor ever entered it into the heart of man, once to conceive the things which God hath prepared for those who love him. 1 Corinth. 2.9. And therefore we must seriously examine, whether we love the Lord or not above all? yea so love him, that we hate every thing which is opposite unto him, and hated by him.  
Answer 2 Secondly, those have a promise of this life, who labour and endeavour to purge themselves from sin, (1 Joh. 3.3.) He that desires this hope, let him purge himself, even as Christ is pure. And therefore we must try whether we desire to know what is sin, and what is sinful in us, that we may labour to leave all sin, and forsake our own.  
Answer 3 Thirdly, they who are vessels of honour, belong unto God's great Mansion house of glory (2 Timoth. 2.20.) And therefore we ought to examine by our actions, what vessels we are; whether we bring forth the fruits of Religion, thereby approving ourselves to be vessels of honour; or the fruits of rebellion, thereby showing ourselves to be vessels of dishonour.  
Answer 4 Fourthly, the Prophet Isaiah shows most plainly to whom this true life belongs. Esa. 64.4.5. For since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, oh God, besides thee, what he hath prepared for him, that waiteth for him. Thou meetest him that rejoiceth, and worketh righteousness, and remembreth thee in thy ways. In these two verses the Prophet lays down four particular marks of an heir of heaven and eternal life; namely,  
1. Those who wait for him; that is, those who watch for him and sleep not; those who hunger after him, but do not unwillingly or impatiently brook his delay.  
2. Those who rejoice in him, and not those who delight themselves in the world.  
3. They that work righteousness; that is, do not good now and then, but make it their work.  
4. They who remember the Lord in their ways, or in his ways: that is, not those who remember the Lord in the ways of sin, and when they commit evil, think upon him as a Judge who will punish it: but those who remember the Lord in their ways, possessing their hearts always with an apprehension of his presence, and having the God of Jacob always before their eyes: Or those who remember the Lord in his ways, that is, walk continually in the ways of the Lord, calling him to mind as a liberal rewarder of the works of his children. And therefore we should from the bottom try ourselves by the signs laid down in these two verses: whether we patiently, and constantly wait for the Lord or not? whether we rejoice in the Lord above all other created delights? whether we work righteousness incessantly? and whether we always remember the Lord our God, not only as a just Judge who will punish sin; but as a pure God who cannot endure sin; and a gracious God who will abundantly reward the sincere obedience of his servants? Thus we have heard the first cause, why our Saviour here saith, Straight is the way which leads unto Life, and not, which leads unto Heaven; because true life is the end of this straight way.  
I Secondly, it is said here which leads unto life, to teach us, that this mortal life which we Observat. 2 live on earth, is not worthy to be called life, heaven only being the true life: Or, that this natural life is not true life, the eternal only being absolutely called life.  
How doth this appear, that this life is not true Quest. 4 life?  
First, from Scripture, where,  
1. Affirmatively we may see, that spiritual and Answer. 1: eternal life is the true life, as John 11.4. and John 5.24.26. and 6.33.35. and 10.10. and 20.31. Rom. 5.17.18. and 2 Cor. 5.4.  
2. Negatively, we may see that this natural life is not true life; as Joh. 3.36. and 6.53. Heb. 13.14.  
Secondly, from the names, or things whereunto it is resembled; as for example. Answer 2  
1. It is resembled sometimes to dust, as Genes. 3.19. and Psal. 103.14.  
2. Sometimes it is likened to smoke, as Psalm 102.3.  
3. It is compared sometimes in regard of the brevity of it to a hand-breath, as Psalm 39.5.  
4. Sometimes it is resembled to the grass and flowers of the field, as Esa. 40.7. Job 14.2. and Psal. 102.3.11. and James 1.10.  
5. It is said sometimes to be like a shadow, as Psalm 102.11. and 109.23. Job 8.9. and 14.2.  
6. Sometimes it is compared to a sleep, (Psalm 90.5.) sometimes to a vapour, (Jam. 4.14.) sometimes to a thought, Psal. 90.9.  
Answer 3 Thirdly, it appears that this natural life is not the true life, by the nature of this life: For,  
1. This life is full of evils, having in it more gall than honey, more sorrow than joy, more evil than good. There is to be gathered in India, Arabia, and the Holy-Land, a certain herb of an extraordinary sweet smell, with leaves broad, fat, and juicy, which being pressed, yieldeth both Aloes and honey, but more Aloes than honey: from whence this Metaphorical Proverb was used, Quod plus molestiae quam voluptatis gignit, it is more troublesome than profitable; thus Juvenal saith, an evil wife hath more of Aloes, then of honey; and Plautus saith most truly, that the life of man tasteth more of Aloes then of honey.  
2. This life is full of labours, and pains; man being created unto labour, Job 5.7. Eccles. 1.8. If the King should bestow upon one of his Favourites one of his stately Palaces, charging him to keep it in repair: the Favourite could not but take it as a great favour and esteem, the gift highly in regard of the giver; but in regard of the care, cost, trouble, and pains, which he must be at in the dressing, repairing, and maintaining thereof, he had better be without it. So this life is to be esteemed in regard of the author, and giver thereof; but in regard of the labours, and evil, which it is fraught withal, it rather deserves to be laid aside, then retained; to be lost then found.  
3. This life is but a pilgrimage unto death, and every day we come nearer our journeys end then other; and therefore it may better be called death then life, as follows by and by.  
4. In the best sort of men, this life is but a pilgrimage unto true life, where there is perfection of felicity (Genes. 47.9. and Hebr. 11.13. and 1 Pet. 2.11.) and therefore it cannot truly be called true life itself.  
Answer 4 Fourthly, it is clear that this natural life, is not true life, even from the division thereof. Here observe that there is a threefold life, namely,  
1. Natural, this is falsely so called, because it is common unto brute beasts.  
2. Spiritual, this is Typically so called, because it gives unto us hope of true life, Ephes. 2.5. And therefore is only life in hope.  
3. Eternal, and this only is truly called life; because true life consists in the perfection of the soul, to wit, in eternity.  
Quest. 5 Whether hath the natural man life in him or not?  
Answer. No, but is dead: Here are two things briefly to be showed, namely,  
First, that natural men have no true life in them, their life being either,  
1. The life of brute beasts, which consists in the delights of the belly, and in satisfying carnal appetites: Or,  
2. Worse, consisting in gluttony, revenge, drunkenness, murder, and the like: Or,  
3. Foolish, unconstant, vain, consisting in the delights of honours, riches, and pleasure.  
Secondly, that natural men are dead, until they be changed and regenerated, and that in this regard.  
1. They are dead in understanding; for now they cannot take up spiritual things. 1 Cor. 2.14.  
2. They are dead in quiet; for now there is no peace at all to them, so long as they are natural. There is no peace to the wicked, saith my God, Esay, 48.22.  
3. They are dead in comfort and spiritual joy, the holy Ghost being given unto none but unto those who are spiritual.  
4. They are dead in purity, being altogether corrupted with sin & uncleanness, which hath covered them as a garment, both in body and soul.  
5. They are dead in regard of spiritual society, being strangers from God, and from the Commonwealth of Israel. Ephes. 4.18.  
6. If this life be not the true life, than who Quest. 6 err concerning it? Answer. 1  
1. First, those who so highly prise this life, that is, either.  
2. Neglect life eternal for it; preferreth that before this, the body before the soul; the pleasures of this transitory life, before the joys of the eternal: Or,  
3. Set up their rests here; oh who would take up his habitation and abiding place in an Inn? Who would set up his staff in a strange place, that is upon his journey to his native Country, and his natural kindred, Mich. 2.10. Or,  
4. Heap up treasures, and build, and plant, as though we should live here for ever. Oh let us consider how sottish we show ourselves so long as we thus adorn, beautify, value, and overprize this life. Heraclitus the Philosopher spoke very wittily of the bow and the arrow, applying it to the thing in hand. A bow in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies life; because men were wont to get their living with their bow; Now the bow doth not give life unto, but rather killeth those creatures which it shooteth at. Wherefore Heraclitus said of it, It hath in word a name of life, but indeed a work of death. So this life is called life, but more properly might be termed death, and therefore is not thus out of measure to be esteemed.  
Secondly, they err here who are so careful to Answer. 2 preserve their lives, that to do it, they will wound their tender consciences, and pretend a necessity for it; as some do in the time of sickness (I mean the plague) forsake house, and wife, and children, and family, not caring what danger they be exposed unto; and all this for fear of being infected; thus women sometimes will rather prostitute themselves, then suffer themselves to be killed; and men perjure themselves, swearing that which they never intent to perform, to save their lives; And salve all with a plaster of necessity. But all such must remember these two things.  
1. Nescit mori, there is no necessity of this life; and therefore better lose it, then save it by unlawful means.  
Answer. 3 2. He that saves his life by these wicked means shall lose it, (Math. 16.25.) that is, he that by sin saves his natural life, by that sin exposeth body and soul to eternal death!  
Thirdly, they are faulty here, who are so unwilling to departed out of this life: For this life is but only a journey, and death puts an end thereunto, bringing us to our wished Port. Now we do not this in other things; For,  
1. Every man who hath a long, tedious, and dangerous journey to go, is glad, not sad, when his journey is finished. Why should we then be sorry, when God puts an end to our miserable life, which is so full of labour, and evil, as was showed before.  
2. A man is content to leave his father's cottage to be entertained into the King's service.  
3. A Scholar is well pleased to go from the University to a great Benefice. And therefore why should any of the children of God be unwilling to go from earth to heaven? from labour to ease? Quest. 7 from a vale of misery to a place of felicity?  
Some desperate and discontented spirit may be will here inquire, if he may not rid himself out of the world? For if this life be not true life, but only falsely called life; and neither worth esteeming, nor by any unlawful means to be kept, nor unwillingly to be parted withal; then what great matter is it for him to cut the throat of his own life? Answer.  
For the full satisfaction of this question we will lay down three things, namely,  
First, the causes why some have done it. (K).  
Secondly, the causes, why none must or aught to do it. L.  
Thirdly, the punishment of those who ha●● or will do. 
K  M.  

Reasons of self murder.  K. First, we have to consider the causes why some have miserably shortened their own days, to wit,  
Reason 1 1. Some have done it by a law, when they were old; it was a law amongst some of the barbarous Gentiles that when men were come to such an age, that they were not able to work any longer, they should be sent into a wild, and uninhabited desert, where they should either kill themselves or suffer themselves to be devoured of wild beasts. This is barbarous indeed, and monstrous inhuman.  
Reason 2 2. Some have cut the thread of their own lives, by reason of some tedious sickness, or disease wherewith they have been held: Thus M. Pertius Latro, being wearied out with a quartain ague, which he could not get rid of, killed himself. This we must not do, because the cross which God lays upon us must be borne, whether it be long or short, heavy or light.  
Reason 3 3. Some have done it by obtaining of leave; thus Euphrates the Philosopher obtaining leave of Adrian, murdered himself, because he was very old, and very sickly: But this is not to be done, because the Lord only is the Lord of life, and therefore no King or Monarch hath power to dispense with this, or tolerate any to lay hands upon themselves.  
Reason 4 4. Some have wilfully cast themselves away by an opinion of a false immortality of the soul: Thus Cloanthes, Chrysippus, Empedocles, Zena, and Cato minor. But this we must take heed of, because at the soul is immortal, so there is immortal death, and eternal destruction, whereunto this opinion a ●eades: and it is only the godly, who are made happy by death.  
5. Some have been self murderers by reason Reason 5 of a detestation of some sin committed: 
Rev. 14.13.  thus Lucretia being ravished by Tarquin, murdered herself. This we must not do, because the fault is enlarged, not lessened by this means, this life being the space and time of true repentance.  
6. Some have laid violent hands upon themselves, Reason 6 for the avoiding of some sin, which they fear they shall fall into, being strongly tempted, and assaulted thereunto, and the sin being of that nature, that they had rather die then commit it: But we must not do evil that good may come of it, we must not do a present evil, for the avoiding of a future.  
7. Some make themselves away, that so they Reason 7 may be rid of some temporal evils, or spiritual terrors which lie upon them: we must remember that it is mere folly for a man to run and rush himself into those dangers which he fears; and therefore not do as they do, who being afraid of hell, run thereunto by thus killing themselves.  
L. Secondly, 
Reasons against selfe-murder.  let us now consider why we must not upon any occasion cut the thread of our own lives.  
1. It is contrary unto the Laws of the Land; Reason 1 because it is the cutting away of a member from the Commonwealth▪ the depriving of the King of a subject: And therefore by the Laws, such are exposed to all disgrace, and not suffered to be buried in the Churchyard, but in some high way.  
2. It is contrary to the Law of nature; Reason 2 Omne appetit praesor vationem sui: every creature by the instinct of nature desires the preservation both of the Species and Individuum.  
3. It is contrary to the Law of God; as appears Reason 3 thus.  
First, the Law is, Love thy neighbour as thyself, but he who kills himself loves not himself: yea, if it were lawful for a man to kill himself, he might argue thus, I must love my neighbour as I love myself; but I care not to kill myself, And therefore I may murder him.  
Secondly, the Law is, Thou shalt not kill: It is worth observing, that the Lord in the ninth Commandment saith, Thou shalt not bear false witness against thy neighbour; but here the Lord speaketh indefinitely, Thou shalt not kill, that is, neither thyself, nor thy neighbour. Indeed it is lawful for men to kill beasts, and therefore the Law is, Non hominem occides, Thou shalt kill no man; but he who kills himself, kills no other than a man: therefore it is a direct breach of this Commandment.  
4. When thou killest thyself, either, Reason 4  
First, thou murder'st an innocent man, and so becomes guilty of innocent blood: Or,  
Secondly, thou murder'st a guilty man; now this is unlawful. Suppose a man have privately to b● bad or murdered his brother, it is not lawful, therefore for him to go hang himself, because he must neither be his own judge, nor executioner, nor deprive himself of the space of repentance.  
Reason 5 5. It is a practice which cannot be patronised by any precedent in Scripture; that is, none of the Saints or holy men who are recorded in Scripture for such, have done it, although they have been subject to extraordinary great evils and miseries both in body and good name. Look upon joseph, David, Job, and we shall set them to have been sometimes a very Map of misery; but yet they never went about (that we read of) to lay violent hands upon themselves, but patiently underwent, and endured the cross: Saint Paul being extremely grieved and perplexed by reason of those strong remainders of corruption which were in him, cryeth out, Me miserum quis liberabit? Oh wretch that I am who shall deliver me? he doth not answer himself, Ing●●●m, a halter shall deliver me. Indeed this practice hath precedents in Scripture, and may be patronised by the example of wicked men; for wicked Soul falls upon his own sword 
(q) Sam. 31.4.  treacherous Achitophel hangs himself 
(r) 2 Sam. 17.20.  and traitorous judas, together with unjust Pilate murder themselves; but no righteous men have done so in all the word.  
Objection 2 If any object here the example of Samson who pulled the house upon his own head; I answer.  
Answer. 1 First, he was a Type of Christ, who was to die for his people.  
Answer. 2 Secondly, he intended directly to kill the Philistines, not himself, although he did foresee that his own death must necessarily follow.  
M. Thirdly, we have to consider the punishments allotted unto this unnatural sin; 
Punishment of self-murder.  namely,  
1. The Athenians punished him who did attempt to murder himself, but was by some means prevented, with the loss of the right hand, cutting it off. Rhoding.  
2. The Ancients held that death of all others most infamous, and did forbid burial unto such, by this law. Qui sibi manum admoverit, insepuleus jaceat (Rhoding.) Let not him be buried (but cast into the high way like a dead dog) who layeth hands upon himself.  
3. God is angry with such, as a Master with his slaves who kill themselves: If a man buy slaves that they may work his work, and enrich him thereby; he cannot but be exceedingly incensed if they should kill themselves, and by that means frustrate his expectation: So the Lord, hath both created and redeemed us for his service: and therefore he is sore offended with him, who by the shortening wilfully of his days, defraudes him of his expectation, and declines his work.  
4. This sin is greater than disobedience, and therefore shall be more severely punished, He who kills himself in the battle is more exceedingly to be blamed, than he who denieth to fight; for he may disobey and repent; as the younger son in the Parable, who said I will not, and yet afterwards went: But he that cuts the thread of his own life, can never do service any more.  
5. God will reject such a soul so sent unto him; Josephus being hid in a cave with fifty ●●re who would have killed themselves, dissuaded them from it by this argument; If we send our souls unto God before he call for them, he will not receive them when they come. Showing most truly that we must expect God's time for the dissolution of our lives, as good old Simeon ●●d: Lord now lithely thi● thy servant departed in peace (Luke 2.29.) the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Siryach renders januam c●ncurà aperis, Lord now thou openest the prison doors, So. S. Paul saith, I desire to be dissolved, 
Phil. 1.23.  to wit, of the Lord. And therefore we should patiently endure all afflictions, and temptations, and trials, whatsoever, and avoid this monstrous self cruelty, as we would the torments of hell.  
§. 7. And few there be that find it. Sect. 7  
How are there few that walk in the straight way, Question 1 when there are many in heaven? Answer 1  
First, absolutely there are many in heaven. Isa. 60.4.16. * Matth. 8.11. Revel. 7.9.  
Secondly, but comparatively there are but few: and thus our Saviour means in this place, teaching us, that there are but few truly pious, or religious in comparison of the wicked; Or, Observat.  
That there are but few who walk in the narrow and straight path of piety, in comparison of those who walk in the broad and wide way of sin and iniquity. Read. Matth. 20.16. and 22.14. and Psalm. 14.3. and Isa. 53.1. Rom. 9.27.  
How doth it appear that there are but few who Quest. 2 walk in this straight way?  
First, from divine examples; we read of eight Answer 1 only preserved from the deluge. 1. Pet. 3.20. of two only who came into the Land of Canaan, of all those who came out of Egypt. Numb. 14.30. of Lots fa●●ly only in wicked Sodom. Genes. 19 of Elius only in the sight of the world. 1. King. 19.10.  
Secondly, this may be proved from experience, Answer 2 who teacheth, that there are many rebellious, many ignorant, many hypocritical, many half converted; but very few truly religious, vel duo vel nemo. Good Christians are to be esteemed among us, as good Publicans were in Rome; where a faithful Publican was so rare, that Sabinus for his honest managing of that office, in an honourable remembrance thereof, had certain Images erected with this superscription. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the faithful Publican, I dare not say as an Athenian said, who being commanded by the Roman Ambassadors who came to Athens, to go call the honest men of Athens to come to the Ambassadors, went to the Tombs, and bid the dead men come; and being demanded the reason thereof? answered that the honest men of Athens were dead, and that there was not one now to be found alive. This I most not say, but I may truly and safely say, that in comparison of the bad, the good are very rare; almost like the Phoenix in Arabia, who is but one; or the Philadelphi in Arays never above two.  
Thirdly, the truth of this appears by the multitude Answer 3 of ways; for there are many covetous, many profane, many drunkards, many unclean persons, many stubborn, many perverse, many worldly, many heretical, many hypocritical, many keycold, many professors for a time, who afterwards relapse with the dog to his vomit, and with the swine who was washed to the wallowing in the mire. 2 Peter. 2.20. Suppose that there were more godly, then there are drunkards, or adulterers, yet not more than there are hypocrites, and formal professors, much less than all these.  
Answer 4 Fourthly, it is clear that there are but few which walk in this straight way, even from the nature of the way itself: For,  
1. It is a very obscure and blind path, and therefore is hard to find, but easy to miss.  
2. It is a laborious and painful way, many things are therein to be done, as follows by and by.  
3. It is a dangerous way, in regard of the enemies which lurk and lie in wait therein.  
Which are 

First, very strong, like a roating Lion, 1 Pet. 5.8. or a stout warrior armed, Luke 11.22.  
Secondly, very crafty, and subtle; as appears by his deceiving of Eve in innocency, and paradise.  
Thirdly, very industrious, and never weary, but seeking night and day, and going too and fro, to seduce and betray.    
4. It is a hard way to flesh and blood, both in regard of renouncing all our former sins, and in denying of ourselves, and our own wills.  
Answer 5 Fiftly, it is evident that there are but few truly pious, from the promises of the Word, which telleth us that only a remnant shall be saved, Esa. 10.21. Rom. 9.27.  
Answer 6 Sixtly, the greatness of the work, is not the least argument to prove this truth, that there are but few who walk in this straight way which ●ades to life: For,  
1. We must devote ourselves unto the service of the Lord, and submit ourselves wholly unto his will.  
2. We must take up our cross, and patiently endure all the afflictions and tribulations which we meet withal in the way, whether they be long or heavy.  
3. We must run with patience, cheerfulness, and constancy the race that is set before us.  
4. We must deny all ungodliness and unrighteousness whatsoever. Tit. 2.11.  
5. We must clothe ourselves with righteousness and obedience, as with a garment.  
6. We must resist all out corrupt affections and lusts, 1. Pet. 2.11. Now whosoever doth desire, resolve, and endeavour to do all these, will find it a very great and Herculean labour.  
Quest. 3 Who are here deceived, thinking themselves travellers in this way to life, and are not?  
Answer. 1 First, some err here through a blind zeal, or ignorant, and superstitious religion: ●eade for the proof hereof. Acts 21.20. and 22.3. and Rom. 10.3. and 2 Peter 2.2.  
Answer. 2 Secondly, some err through hypocrisy, Psalm. 78.36. Isa. 29.13. Ezech. 33.31.  
Answer. 3 Thirdly, some err through carnal security, or a sleepy persuasion; 
(q) John 6.44.65. Matth. 11.27.  trusting either,  
1. To a moral life, and some outward reformation, and abstinence from some gross sins. Or,  
2. To some false dreams of faith.  
Answer. 4 Fourthly, some err through lakewarmenesse in religion, not labouring to be burning and shining lights.  
How may we know whether we be of this number or not which walk in this straight way? Let us examine ourselves by these marks or signs, Quest. 4 namely.  
First, by the truth of our covenant: Answer. have we entered seriously into a new covenant with the Lord to serve him with all our hearts, and with all our souls, and all the days we have to live?  
Secondly, by the truth of our zeal; whether is our pretended zeal for Gods glory true or not? that is,  
1. Whether is it perpetual or not? It is good (saith the Apostle) to be zealously affected always in a good matter 
(r) Galath. 4.18.  we must not be zealous per interva●●a, sometimes, but always;  
2. Whether is thy zeal resolute or not? dost thou resolve, that although none else should serve the Lord, yet thou wilt? with Elias 1 King. 14. and with joshua, Chapter 24. dost thou purpose in thy heart, with Peter not to forsake Christ, though all the world should forsake him?  
Thirdly, we must try ourselves by the truth of our lives and conversations; and here examine,  
1. Whether dost thou labour to abound in every good work through the whole course of thy life?  
2. Whether dost thou labour daily to increase in obedience, and in every good work?  
Fourthly, let us examine ourselves,  
1. Whether dost thou endeavour to subdue all gross sins or not? whether anger, lust, pride, drunkenness, and the like?  
2. Not only these, but also to subjugate, and bring under thy internal affections, corruptions, and lusts? If we find those things in us in truth, they will be comfortable arguments unto us, that we are of this small number who walk in this straight way of Piety, and which shall enter in at the narrow gate of felicity, when the Lord by death takes us out of this world.  
Verse 15. Verse 15 Beware of false Prophets which come to you in sheep's clothing, but inwardly they are revening wolves.  
§. 1. Beware. Cavete. Sect. 1  
Sometimes we are bidden to take heed of ourselves, now we are bidden to take heed of other.  
Whereby our Saviour would teach us: Observat. That it is not enough for us to be circumspect in ourselves, but we must also beware of others; as we see Christ would not commit himself to all; neither would suffer his Apostles to meddle with the leaven of the Pharisees; but bids them beware of it: And S. Paul would not have us to become companions of those who might seduce us. Ephes. 5.7.  
Why must we beware of others?  
First, because we are easily carried away with Question. 1 examples; and therefore it is called leaven. Men are Answer. 1 like sheep who are more ready to follow one another, then to follow the voice of the shepherd. Viviruus legibus non exemplis, we should live by laws not by examples, but we are more ready to follow examples than precepts: And therefore we must beware of those who go about to seduce us.  
Secondly, naturally we are Athenians, and desire Answer. 2 to hear new things, and to embrace them: Acts 17.21. and Ephes. 4.14. And therefore we had need be so much the more wary of all those who by novelties and strange doctrines go about to misled us.  
Thirdly, false Prophets (like the devil) can Answer. 3 transform themselves into an Angel of light (2 Cor. 11.13.) and therefore there is great need that we should be very wary of them.  
§. 2. Of false Prophets.  
Section 2 Our Blessed Saviour here foretelleth that there will be still false teachers in the Church. Acts 20.29. and 1. Tim. 4.1. and 2. Pet. 2.1. and 3.3. jude 4.18. verses.  
From whence comes it, that the Church is never Quest. 1 free from false Prophets?  
First, from the malice of Satan, who is God's Answer. 1 Ape; and therefore will have his Chapel where God hath his Church (Revel. 2.9.) And will sow tares, where God sow's corn.  
Secondly, this comes from the justice of God; Answer. 2 who gives them over to believe lies, who will not believe the truth, 2 Thessaly. 2.11. and 1 King. 22. They would not believe the Lords Prophet, and therefore a lying spirit in the mouth of their false prophets deceives them.  
Thirdly, from the wisdom of God: who permits Answer. 3 errors and false teachers, that the good may be discerned, 1 Cor. 11.19.  
How many sorts of false prophets are there?  
Quest. 2 First, Heretics, who labour to seduce men from Answer 1 the faith, teaching opinions which overthrew some fundamental truth. 1. Timeth. 4.1. and 2. Peter 2.1.  
Secondly, ignorant persons, who desire to be Answer 2 teachers, and yet neither understand what they say, nor whereof they affirm, 1 Timoth. 1.7. And so both deceive others, and are also deceived themselves, 2 Timoth. 3.13.  
Thirdly, proud, as Diotrephes, who loved the Answer 3 pre-eminence, 2 John.  
Fourthly, contentious; Some (saith Saint Paul) Answer 4 preach Christ out of envy and contention, Philip. 1.15.16.  
Fiftly, covetous; who go about to deceive for Answer 5 their own base ends, Rom. 16.17.18.  
Sixtly, hypocritical, as follows afterwards.  
Answer 6 §. 3. In sheep's clothing:  
Section 3 What is meant by these words?  
Question. First, Christ in these words alludeth to the practice Answer. 1 of false Prophets in former times, who counterfeited the true Prophets in their attire; for the ancient Prophets were usually clothed in rough and coarse attire; hence Elias in regard of his attire is called an hairy man, 2 King 1.8. and John Baptist Math. 3.4. And the false Prophets did counterfeit the true in their attire for this end, that they might more easily deceive the people: as Zachar. 13.4. the Lord saith of them they shall wear a rough garment to deceive; for when they wore such course attire, made either of sheep's skins, or sheep's wool, wherewith the true Prophets were usually clothed; they sought hereby to persuade the people, that they had the hearts of the true Prophets, when as indeed they were full fraught with damnable errors. Now Christ's meaning in this allusion is to show that false Prophets have plausible pretences for their damnable doctrine, and therefore are the more dangerous. Perkins. S.  
Second, the true meaning of these words is this, Answer. 2 they shall have a show of that sanctity, authourity, and divinity, which the true Pastors of the Church have: particularly,  
1. They shall sane Revelations, as Mahomet, David Georgius, the Anabaptists, and Basileans did.  
2. They shall cite Scripture for their opinions, but corrupt it, as the devil did, Math. 4.  
3. They shall boast of miracles, as the Egyptians did in time past, and the Jesuits at this day 
(r) Read Deut. 13.1.2. & 2. Thes. 2.9. .  
4. They shall have an outward show of holiness and sanctity; as Socinus had in Polinia, and the Jesuits where they come. This kind of garment Paul calls hypocrisy. 1 Timoth, 4.2. 
(s) 2 Tim. 3.5. .  
5. They shall brag of succession, as the Papists do; And thus come clothed in sheep's skins.  
§. 4. But inwardly, are ravening wolves. Sect. 4  
Christ in those words shows, that there are many Ministers devour, tear, and destroy, but feed not. 
(t) Acts 20.28.29.   
Why are they called Wolves?  
First, for their covetousness, because they are Question. 1 always greedy, and never satisfied. Rom. 16.17. Answer. 1  
Secondly, for their cruelty; because they labour Answer. 2 to seduce, and pervert, and draw people from Christ unto Satan, from life unto death. Acts 20.29.  
How may they be known? Question. 2  
First, by their pride; they exalt themselves: but Answer. 1 the Apostles did not so.  
Secondly, by their covetousness, they seek Answer. 2 themselves, but the Apostles did not so.  
Thirdly, by their carnality, they are so much Answer. 3 given to the world, and their pleasure, that they ●inde● men (rather thou further them) from the profession of the Gospel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil life in a leader hindereth the march.  
Fourthly, by their entrance. jerem. 23. coming Answer. 4 when they were not sent. Rom. 10. and 2. Timoth. 3.6.  
Fiftly, by their doctrine, if it be either erroneous, Answer. 5 or factious.  
Sixtly, by their endeavour, or end; if they labour Answer. 6 to draw disciples after them. Acts 20.30. verse 16. Verse 16 ye shall know them by their fruits: Do men gather grapes of thorns, or figs of thistles?  
§. 1. Ye● shall know them by their fruits. Sect. 1  
What is the meaning of these words? Question 1  
Christ meaneth not so much the fruit of their lives (for that in outward appearance, Answer. and in the judgement of man, may be as good as the true Prophets, they coming as the other do in sheep's clothing) as of their doctrine: for that we must specially mark, trying it by the word, and not be carried away with the pompous ostentation of their works.  
What are the fruits of true doctrine? Question 2  
The fruits are many; Answer. but having to speak of this elsewhere (by God's assistance) hereafter, I now instance but upon one main fruit, which is acknowledged by all sides, and on all hands, without controversy, and that is, piety of life: And therefore upon what tr●e of doctrine we find this fruit of holiness and sanctity grow, we must judge it a good tree.  
The Papists here object, Objection. Many tr●es of thereformed Churches, bring forth evil fruits: Many Protestants live wicked lives.  
Answer 1 First, we know it, we acknowledge it, and from our hearts deplore, and bewail it.  
Answer 2 Secondly, if it be thus with the Protestants, what is it with the Papists? They will not wash their hands I am sure from this; none of their writers ever affirming that all Papists are Saints.  
Answer 3 Thirdly, the question is not concerning the life, but concerning the doctrine; whether that impiety of life which is in some of our Church flows from the doctrine of our Church, as from a fountain? or from the corruption of their own nature? Let us now examine this both in us and them.  
First, we affirm, that the impurity of life which is in some Protestants, proceeds not from the doctrine of our Church; and we confirm it thus.  
1. Because we daily inculcate into the ears of our people those Apostolical precepts, and assertions; Those who are in Christ jesus have crucified the flesh, with the affections, and Lusts; Galath. 5. And, those who hope to be saved by Christ must purge themselves. 1 john 3. And that they must put off the old man, and put on the new. Roman. 13.12.13. Yea follow after holiness, because without this none can be saved. This our Church teaches; and this many (although not all) in our Church practise.  
2. Because by the doctrine, and discipline of our Church, and Land, those who will not obey but will be wicked, are punished.  
Secondly, concerning the Papists we say; that great is the security, impiety, and profaneness, in the Papacy and Church of Rome; and that it proceeds from and is occasioned by the doctrine and tenants of the Church: we prove it thus.  
First, they occasion impurity; while they command all their Priests to remain unmarried, when scarce either one or other of them hath the gift of continency; And so necessarily follows fornications, adultery, Sodomy, and all manner of uncleanness, among their Friars, Monks, Nuns, Priests and Jesuits.  
Secondly, they teach perfidiousness, and truce-breaking: that neither word, promise, or oath is to be kept with those who are not Papists as they are, Guicciardinus, De jure belli, lib. 3. ca 19 pag. 662.  
3. They teach tyranny; when they arm Kings against the faithful; provoking them to kill those who never were convicted either of heresy or blasphemy. Mr. Fox in his Monuments, and those histories which writ of the Spanish Inquisition give abundant examples hereof.  
4. They teach Idolatry, while directly they command prayers to be made to the Virgin Mary, and to the rest of the Saints; and with tooth and nail maintain such Idolatry to be lawful. Greg. de Valent. de Idol. lib. 2. cap. 7.  
5. They teach rebellion and treason; while they suggest unto their hearers the odiousness of a lawful Magistracy; and as it were arm them with fire and sword, to burn up, murder, or depose lawful Christian Kings; as they have done more than once in France; and attempted often in England. And therefore by these fruits of their Doctrine they are easily to be discerned.  
How many sorts and kinds of fruit are there?  
First, fruits are either good (whereof by and by) or evil. Question 3  
Secondly, evil fruits seem here expressly to be Answer. 1 threefold; namely, Answer. 2  
1. Thorns; these are of evil juice; and signify Heretics.  
2. Thistles; these are vain, light, and chaffy, signifying those who swell, and are puffed up with vain glory.  
3. Corrupt trees, whom a putrified heart hath corrupted, both in— Teaching and Living. But the words are not to be wrested.  
Thirdly, there is indeed a fruit, namely, Answer. 3  
1. Dogmatum, of Opinions, which is either,  
1. Against God; and that either,  
First, against the persons, and Trinity; as the Arrians, and Vorstius held divers things.  
Secondly, or against salvation by grace in Christ. Or,  
Thirdly, against the glory of God; and that either by the invocation or adoration of the creatures. Or,  
2. Against his word, and the dignity thereof; as the Papists who hold it imperfect, and insufficient unto salvation, without humane or Ecclesiastical traditions.  
3. Or against the zealous profession of religion: as many do, who holds all those nice, and foolish people, who are careful to fulfil all righteousness, and make conscience of committing the least sin.  
2. Vitae of life; as those Preachers whose lives and conversations are scandalous.  
§. 2. Do 〈◊〉 gather grapes of thorns? Section 2  
Whether are these words to be understood of Question. 1 false Prophets only, or of all wicked men? Answer. 1  
First, it seems general, because Saint Luke adds them to the prohibition of hypocritical judgement. Luke 6.42.43.  
Secondly, Calvin thinks them to belong to false Answer. 2 Prophets only; and that Saint Luke doth there conjoin things which are disjoined and separated in time.  
Thirdly, I conceive the words speak of both: Answer. 3 And therefore I think,  
1. Christ's scope is to admonish us of false prophets. And,  
2. His admonition is urged from a general rule. And,  
3. That he concludes generally, verse 20.  
Although I believe (as I said even now) that these words may be taken both generally and particularly, yet in this verse I will only handle them as spoken to false teachers.  
What Prophets doth our Saviour here speak of? Question. 2  
First, a Prophet properly signifies one who foretelleth Answer. 1 things to come, according to the revelation made by him, from God, unto the people. But Prophet doth not thus signify in this place.  
Secondly, a Prophet sometimes signifies one who Answer. 2 did expound the predictions and prophecies of the Prophets: Thus Hulda was called a prophetess.  
Thirdly, a prophet sometimes signifies him, who Answer. 3 from the books of the Prophets, doth exhort the people unto repentance, conversion, and laying hold upon Christ; Luke 24.27.  
Fourthly, and lastly, a prophet signifies one who teacheth Christ (the end of the Prophets) in the Ministry Answer. 4 of the Gospel: And thus Saint Paul saith, He that professeth speaketh unto men to edification, and exhortation, and comfort. 1 Corinth. 14.3. And thus the word is taken in this place.  
Question. 3 How many kinds of prophets are there?  
Answer. There are two, namely Good and Evil:  
First, there are good prophets; whereof two things are predicated, namely,  
1. That he fructifies in good fruit. And,  
2. That he cannot fructify in evil fruit. Whereby is taught by our Saviour, to wit, That he is not to be esteemed a good Minister, who doth not show and shine forth in good works: for it is required of a Minister that he should be faithful, etc. 
(t) 1 Cor. 4.2.  read 1 Corinth. 9.15. and 2 Tim. 4.2. And therefore they must be extraordinary careful of two things, to wit,  
1. Of their doctrine; that they teach, truly, prudently, fitly, holily, and diligently. And,  
2. Of their lives: wherein two things are to be regarded, namely,  
First, negatively they must not so live that they disgrace either the profession of religion, or that high calling whereunto they are called. Rom. 2.24.  
Secondly, affirmatively, they must so shine in good works, that God may be glorified in them, and by them. Matth. 5.16.  
Secondly, there are evil prophets; In whom two things are pointed out, to wit,  
1. That they are thorns, and thistles, and corrupt trees:  
Question. 4 Why are False-prophets compared to these things?  
Answer. 1 First, because as thorns and thistles prick, hurt, and wound the body; so do they the soul.  
Answer. 2 Secondly, because as these things are contemned and despised, so false prophets ought to be, being no better than unsavoury salt which is good for nothing.  
Answer. 3 Thirdly, because as thorns and rotten trees are appointed for the fire: so these are near unto a curse, and their end is to be burnt. Hebr. 6.8. as follows by and by, verse 19  
2. That false prophets cannot bring forth good fruits.  
Question. 5 Cannot evil teachers teach hypocritically? and Answer. 1 so outwardly well?  
First, sometimes they speak from the heart, and freely; and then they speak as they are, that is, evilly, as they are evil. If,  
1. They be heretical or schismatical. Or,  
2. If they be impure, and given unto the world. Or,  
3. If they be ignorant of Christ. Or,  
4. If they be barren fields void of all grace; And speak as they think; then without doubt they must needs speak coldly, and amiss.  
Answer. 2 Secondly, sometimes they speak feignedly, and hypocritically; and then speaking the truth of God, they may benefit others thereby, but so it is not their fruit, but the blessing of God upon his own ordinance; and thus Caypha● prophesied when he was Highpriest; and Saul, when he was amongst the Prophets.  
Whether can false teach● is truly convert a●y Question. 6 from their sins unto God?  
First, it is not safe to answer negatively, and say Answer. 1 they cannot; For,  
1. There is a dogmati●●● I knowledge of Christ which they may have, although they have not the practical, which is mentioned. John 17.3. This is life eternal to know thee, and hi●● whom thou hast sent Jesus Christ.  
2. The power of the Word doth depend upon the ordinance of God whose●●s it, and not upon the worthiness of the man who brings it. Hence Paul seems to intimate that a man may preach profitably unto others, and yet not to himself: 1 Corinth. 9.27. Yea God sometimes works with evil ●o●les, and by bad means or instruments; as we see he sent his word by Balaam, and directed Caiphas to speak true; yea Satan himself confesseth Christ. An evil King may govern well, and a false teacher save others and yet damn himself; as they did who built Noah's Ark.  
3. The power of regenerating, is not in man but in the Word (james 1.18.) the spirit aplying it to the soul, 1 Cor. 3.6.  
4. If an evil teacher may not convert, and benefit others, then why are we commanded by Christ to hear such. All therefore whatsoever they bid you observe, that observe an● do 
(u) Matth. 23.3. .  
Secondly, such certainly, cannot preach zealously, with a true affection, and good heart; but either Answer 2 coldly, or hypocritically.  
§. 3. Neither figs of thistles. Section 3  
Our Saviour shows two things in these words, namely.  
First, if the tree be bad, the fruit cannot be good; if the tree be a Thistle, the fruit cannot be Figs; of this something hath been spoken, and more remains to be spoken verse 18.  
Secondly, if the fruit be good, we must not judge the tree to be bad: if the fruit be figs we must not judge the tree to be a Thistle: For men do not gather figs of Thistles.  
Why are not they to be suspected or judged, who Question. 1 bring forth good fruit?  
First, because we should imitate our God; now Answer 1 he never punisheth but for acertaine, and apparent fault, and therefore we should not suspect without some apparent signs, or palpable persecutions.  
Secondly, because none are rashly to be judged Answer 2 without good ground. john 7, 51. james 4.11.  
Thirdly, because judgement belongs unto God, Answer 3 1 Corinth. 4.5. And therefore this is to take the sword out of God's hands, which is dangerous unto any, and a thing full of peril. Rom. 14.4.10.13.  
Fourthly, because charity is not suspicious, 1 Cor. Answer 4 13. And therefore those who suspect the tree when the fruit is fair and good, are too empty of this grace of Christian love.  
Fiftly, because the heart is unsearchable, jerem. Answer 5 17.9. we see the actions, not the heart and affections; and therefore where we see good things done, there we must think that they are done with a true affection and right heart.  
Sixtly, they who bring forth good fruit are not to Answer 6 be suspected, because we are implicitly forbidden it in these words, and expressly 〈◊〉 the first words of this verse, and verse 20. ye shall know them by their fruits; where our Saviour would have us to leave the heart unto God, and where we see good fruits, there to judge the heart, and tree, to be good also.  
Question. 2 What are the causes that men so often judge and suspect the tree when the fruit is good?  
Answer. 1 First, because of some heavy affliction; the world looking upon a man whose life hath been outwardly unspotted, doth presently conclude that his religion was but hypocritical, if it see him under some sharp and grievous disaster and mice y. Thus do jobs friends: And thus do both Jews and Gentiles, Luke 13.2. Acts 28.4.  
Answer. 2 Secondly, the cause of this uncharitable judgement is sometimes the envy of another man's glory; we envying the estimation our brother hath in the world, by reason of his unblameable Life, do therefore censure and judge his profession to be but in hypocrisy. Matth. 10.25. and 12.24. Luke 7.34.  
Answer. 3 Thirdly sometime malice is the cause hereof; thus the Jews judge Christ to have a devil, John 9.16.  
Answer. 4 Fourthly, this unchristian judgement doth sometimes proceed from hypocrisy; many a man cozening the world with false pretences, doth judge other men to do so likewise, Rom. 1. last verse, and 2.1.  
Verse 17 Verse 17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.  
Our Saviour speaking here of the regenerate and unregenerate man, may move this question,  
Question. 1 Who are not Regenerated?  
Answer. They who do not fructify in good works, Gal. 5.15.25. Philip. 1.27.  
What trees are there in the Church which thus fructify not?  
First, hypocrites, who have only a form of Question. 2 godliness (2 Timoth. 3.5.) drawing near unto Answer 1 God with their lips while their hearts are far from him, Matth. 15.9.  
Secondly, Backsliders, who start aside like broken Answer 2 bows, forsaking and leaving their first love. Read, Gal. 3.3. Revel. 2.5.  
Do the regenerate then not sin at all? Question. 3  
First, certainly they sin, 1 john 1.8. And therefore Answer. 1 are taught daily to pray, forgive us our debts.  
Secondly, but they walk not in the ways of Answer. 2 sin, neither make it their work; but watch, and strive against it; as shall elsewhere more amply be showed.  
Verse 18. Verse 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  
§. 1. A good tree cannot bring forth evil Sect. 1 fruit.  
Saint Hierome (s. Galath. 5.) thinks this place is not spoken of men, but of the fruits of the flesh, and Spirit.  
Two things are here directly pointed at, namely,  
First, that a good tree cannot bring forth evil fruit. N.  
Secondly, that an evil tree cannot bring forth good fruit. §. 2.  
N. First make the tree good, and then the fruit cannot be evil; For a good tree cannot bring forth evil fruit.  
Who is a good man, or a good ●ee? doth not Question. 1 Christ say, there is none good save God? Matth. 19.17.  
Goodness is either 

Abusive; and that either by Or 

The phrase or propriety of speech; when goodness is taken for beauty, Answer. 
Genes. 6.2. 1. Samuel. 9.2. 2 Pet. 2.21.  or properness of person; The sons of God saw the daughters of men that they were good (so the Latin hath it) that is, beautiful: So Saul was a choice young man, and a goodly; that is, a very personable and proper man. Or,  
Comparison; Thus S. Paul saith; That it had been good for those who relapsed, if they had never known the ways of God. Now it is not so simply good for a man to be ignorant of the ways of God, but comparatively; he had better not have known them at all, then after they have known them to forsake them. We have the like speech 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. Mark 9.50.    
Spiritual which consists either in 

Th' ngs: thus all virtues, and graces of the holy Spirit are called good. Or,  
Persons: which goodness is either 

Infinite, and is in God alone. Mark 10.18.  
Finite, in the Church Triumphant.  
Respective, which is either in 

Some one singularly; Far a good man some would even dare to die; not for every good man; but for some one singularly good both in himself, and unto others.  
All the faithful 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 we are regenerated, we ought to fructify in every good work: when the Lord hath made us good trees, we 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, endure; 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 abstain from sin, and whatsoever is evil. Rom. 6.12.14. Ephes. 5.11.  
Why must the regenerate abstain from all sin? Question. 3  
First, because sin is a leaven; and will pollute the whole man, 1. Cor. 5.7.  
Answer 1 Secondly, because sin grieves the good, and Answer 2 blessed Spirit of God, Ephes. 4.30.  
Answer 3 Thirdly, because sin is a scandalous thing; and doth scandalise religion, when seen in a religious person: And therefore all the children of God must walk warily, and circumspectly, carefully avoiding every evil thing. Colos. 4.5. and 1 Thessaly. 4.12.  
Secondly, Affirmative, to abound in every good work, and to be conversant and frequent in every good duty; And of these the present text speaks.  
Question. 4 Why must we be thus careful to bring forth good fruits?  
Answer. 1 First, because God hath given us grace for this end and purpose: The talon was not given to hid in a Napkin, but to improve Matth. 25.18. The manifestation of the Spirit is given to every man to profit withal: 
(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 we are regenerated that we might be holy. God plants, and prunes, and digs, that we might fructify, Matth. 21.34. etc. And therefore we must not be slothful, and negative Christians (james 1.23.) But industrious, remembering that God made man for labour, not for lazines and created him not for speculation only, but for practise; The Lord  
1. Enlightens the mind and the understanding. And,  
2. Moves, and persuades 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 all for this end, that we might reduce all into act, and bring forth good fruits. And therefore we must not frustrate his expectation.  
Answer. 2 Secondly, it is necessary, that we should abound in good works, because thus only we approve ourselves to be good trees, and our piety to be true and cordial; For true godliness doth always increase, and daily is enlarged; the seed of grace in the heart is like the mustardseed in the garden, which takes root, and afterwards sends forth a tender blade, than a stalk, and lastly comes to be a tall shrub, bringing forth fruit. Thus the truest sign of life is growth, and Dwarves are but monsters in nature: Wherefore we must not be always children, neither always learning, but never coming unto perfection; but so learn the practice of virtue that we may grow up therein daily more and more 
(b) 1 Peter. 2.1. .  
Thirdly, the Holy Ghost is fruitful (Gal. 5.21. Answer. 3 and Ephes. 5.9.) and therefore if we desire to approve ourselves to be guided and directed thereby, we must be fruitful also.  
Answer. 4 Fourthly, we must labour to abound in good works, because God is glorified thereby. Matth. 5.16. john 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 ourselves. Prov. 11.30. Rom. 6.22.  
Answer. 7 Seventhly, because it is comfortable unto the Ministers of God, whom God hath set over us, john 4.36. Rom. 1.13. Hebr. 13.17.  
In what works must we labour to abound? Question. 5  
We must labour to abound in these two things, Answer. namely,  
First, in Internal desire, love and fervour of the heart, towards every thing that is good; we must labour to increase daily in the love of every good thing, and in zeal, and in uprightness, and in sincerity of heart.  
Secondly, in Externall actions; that is, both,  
1. In an Abstinence from all evil works. And,  
2. In obedience unto that which is good: And herein three things are to be observed, namely,  
First, we must obey every kind of good work: whether belonging to the first or second table.  
Secondly, we must obey every good work in a frequent custom, and assiduous, and daily life.  
Thirdly, we must obey the Lord perseverantly, continuing in his service unto the end: We must not serve the Lord with our hearts only, (as some say they do) and not with our bodies; neither with our bodies only, (as many do) and not with our hearts; but we must labour to be trees bearing good fruit both in bodies and souls. We must not abstain from sin only (as many do) and do no good: but we must cease to do evil, and learn to do well. We must not do some sorts of good works only, or sometimes by aguish fits, or begin in the Spirit, and end in the flesh; but we 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 expressly here teacheth, Observat. That so long as we are unregenerate, we cannot cease from evil works, Matth. 12.34. and 2 Pet. 2.14. A Gentleman perceiving that he could not thrive in his own country Piacenza, went to Florence to live there, hoping to find that place more prosperous unto him; and being there he figured for his devise a Peach-tree laden with fruit, which in the proper soil, wherein it first springeth, yields forth poisoned and unpleasant increase, but being transplanted in some farther Coast becometh wholesome and fruitful: his Posy was Translata proficit arbos. We are just like this Peach-tree, for so long as we are in our natural condition we can bring forth no good fruit; but if we once were transplanted and engrafted into Christ than we should abound.  
How doth it appear, that the evil tree can Question. 1 bring forth no good fruit? or that the natural and unregenerate man can do no good thing?  
First, their fountain is corrupted; sinne wholly Answer. 1 possesseth them; as the earth freely and frequently brings forth weeds; so their whole inclination of of nature is after evil. Genes. 6.5. As the Aethiope cannot change his colour, no more can man of himself his nature. And therefore so long as he is natural he is not able to bring forth good fruit.  
Secondly, it appears further thus; If the remainders Answer. 2 of corruption and evil concupiscence do prevail and often captivate those who are regenerate (Rom. 7.23.) then much more the wicked must be wholly subdued, seeing that concupiscence and sin in them is in his full strength and vigour, not wounded, or weakened at all.  
Thirdly, natural men are not sensible of sin, Answer. 3 but are past feeling, Ephes. 4.19. and 1 Tim. 4.2. And therefore they do not cease to sin.  
Question. 2 How manifold is corruption? because our Saviour saith here, a corrupt tree cannot bear good fruit?  
Answer. Corruption is twofold, namely,  
First, Original, which was derived unto us from Adam: and this is natural, and cannot be laid aside; but sticks to our natures, and that continually so long as we live.  
Secondly, actual, when we pollute ourselves by some sins, 2 Corinth. 11.3. and 2 Peter 2.12. And so long as we are natural we cannot cease thus daily to pollute ourselves.  
Question. 3 Can natural men perform no good things at all?  
Answer. 1 First, a man while he is natural and carnal may do these things, namely, 

1. Condemn, and dislike the sins of other men.  
2. Blame, and confess his own sins. Yea,  
3. Leave divers sins for ever; and sin publicly more seldom.    
Answer. 2 Secondly, natural and carnal men while they are such, cannot possibly do both, or either of these things, to wit.  
1. They cannot devote themselves wholly unto the Lord, both in soul and body, 1 Cor. 6.20.  
2. They cannot please God in any thing they do; because without faith (which they are without) they cannot please God, Hebr. 11.6.  
Question. 4 How many things are required for the making or perfecting of a work?  
Answer 1 First, ability of body, and organs directed by these senses; This we have by nature given unto us in our first creation.  
Answer 2 Secondly, Prudence, whereby we may know to do it aright; that is, so do it, that we may please God by it. This is not given unto us by nature, for naturally our understandings are obscured; 1 Cor: 2.14.  
Answer 3 Thirdly, the consent of the will; now this by nature is absolutely depraved. For,  
1. We cannot possibly restrain or bridle ourselves from sin; Neither,  
2. Prick and spur our hearts forward unto that which is good, jerem. 42.1. and 43.2. and 44.16.  
Question. 5 Why must we labour to leave this corrupt estate of nature, and be renewed? and regenerated?  
Answer 1 First, because until then we live in most dark and obscure ignorance; So long as we are not regenerate.  
We neither know 

First, where we are, or what we are. Nor,  
Secondly, our danger wherein we are. Nor,  
Thirdly, see how we walk; whether right or wrong. Nor,  
Fourthly, can discern between good and evil; or know what things are truly sweet, good precious, or profitable for us. And therefore with Pharaoh we should take no rest until this palpable Egyptian darkness be removed.    
Answer 2 Secondly, by nature we are the captives and bondslaves of Satan; and therefore we should never give the Lord over until he have regenerated us and renewed us.  
Answer 3 Thirdly, so long as we are natural and carnal, our Minds are carried continually after sin; and our lives nothing else but a continual act of sinning: yea if we do any which is good in regard of the matter, and substance thereof, it is done either casually or coldly, or hypocritically: And therefore we should be extraordinary careful to be freed from this wretched estate and condition of nature wherein we are.  
Fourthly, because so long as we are natural, we Answer 4 are but cages of unclean birds: In Carnali est ig●● avaritiae, fator Luxuriae, tene brae ignorantiae, vermis conscientiae, sitis concupiscent●ae. In the natural and carnal man there is the fire of avarice, the filth of luxury, the darkness of ignorance, 
August. Verse 19  the worm of conscience, and the hunger and thirst of concupiscence.  
Verse 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.  
This commination or judgement may either be referred to false Prophets in particular. O. Or, to all wicked men in general. P.  
O. First, Observat. these words may be referred to the false prophets; as if our Saviour would say; The prophets or teachers who seduce and lead aside people, shall at last be destroyed. Read, jerem. 14.14.15. and 23.1.2. and Ezech. 13.8.9. and 34.10. and 2 Peter 2.2.3.  
Why must all false prophets be destroyed? Question 1  
First, because they are unsavoury salt, Matth. 5.13. Answer 1 and good for nothing.  
Secondly, because they go about to bring destruction Answer 2 upon the people of God; by seducing and misleading them. If they that admonish not the people of the danger and enemies that approach shall be punished (Ezech. 3.17. and 33.7.) Then much more those who sow cushions under their elbows: If those who sing peace unto their people, lulling them asleep in a carnal security, be condemned already, then much more those who go about to seduce their flocks.  
Thirdly, God is jealous over his sheep; and therefore he shall not go unpunished that goes about to cause them to err from the shepherd of their souls.  
We distinguishing between the law and the Gospel, among other things say that they differ herein. That the law engendereth terror and fear; the Gospel's peace; Bellarmine the ●●s this difference, and thus bendeth his force to overthrow it. Objection. That the Gospel worketh fear as well as the Law, he would prove by these menacings and threaten, which are denounced in the Gospel: as in this verse, Every tree that bringeth not forth good fruit is hewn down, etc. And so the Apostle saith, the wrath of God is revealed from heaven against all ungodliness, Rom. 1.  
The Gospel than revealeth the wrath of God; and consequently worketh fear. Bellarm. de justify. 
Lib. 4. cap. 2.   
First, a● whatsoever is contained in the Old Testament, Answer 1 doth not appertain to the law [as the promises of mercy in Christ foreshowed by the Prophets, which though they were uttered in the time of the Law, yet belonged to the Gospel] So in the new Testament all that we find written therein, is not straightway of the substance of the Gospel. And therefore the threatening of God's judgements therein contained, do as well appertain to the law, as the comfortable promises in the old Testament to the Gospel.  
Secondly, the places alleged do prove only, Answer 2 that the law and the Gospel are joined in use; but it followeth not hence they have the same operation and effect. Saint Peter Acts. 2. and 3. And the rest of the Apostles in their sermons tempered the threaten of the Law, and the comforts of the Gospel together; by the one drawing the people to repentance, by the other ministering hope of remission of sins; the same course ought the Ministers of the Gospel to take in teaching the people now; first in humbling them by the Law, and then comforting them by the Gospel; but all this showeth only a joining of the Law and the Gospel in use, not in nature or property.  
Answer 3 Thirdly, the Gospel worketh fear and terror, per accidens, not of itself, but accidentally and improperly; as Saint Paul saith, the Gospel is the savour both of life unto life, and of death unto death. 2 Corinth. 2.16. That is, properly and of itself it worketh unto life, but not so unto death, for that is not the proper effect of the Gospel, but is only caused by the wilful contemners, and disobedient hearers of the Gospel; by whose perverse nature, the sweetness thereof is turned to bitterness. So then to the faithful and believers, the Gospel bringeth comfort and peace; and if it do not so unto others, the fault is in themselves; But the law brought terror to all, even to the righteous; for Moses trembled and quaked at the delivering of the Law. Hebr. 12.21. 
(e) Willet Synopsis fol. 101 3.   
P. Secondly, this threatening may be referred unto all; that every tree which beareth not good fruit (that is, every man who doth not bring forth the fruits of righteousness and religion in his life and conversation) shall be cast into hell.  
We have here two things to be considered of: 1. The Persons Judged. 2. The Judgement.  
Section 1 §. 1. Every tree.  
Observat. In these words Omnis arbour, our Saviour teacheth, That none of those shall escape judgement whatsoever they are, whom God finds guilty; Every man shall be judged by God at the last, who will give to every one according to his works, 2 Cor. 5.10. and cast all that are guilty into hell. 
(f) Psalm. 9.17.  Many are the examples which we have to prove this truth, that none shall escape who are but corrupt and fruitless trees; namely,  
First, he spared not Kings, as we see in Ahab, Saul, Balthasar, and Herod. Neither,  
Secondly, Prophets, as we see in Balaam, and 850. of Baal's priests. Neither,  
Thirdly, his most dear and beloved people; as we see in Ephraim and judah. Hos. 14.1. Isa. 5. Neither,  
Fourthly, Apostles as we see in judas. For the Lord is no respecter of persons, but when all shall stand before him, will deal justly with all in judgement, neither respecting the person of the poor, nor of the rich.  
Sect. 2 §. 2. Every tree that bringeth not forth good fruit.  
Quest. 1 How many sort of evil trees are there?  
Answer 1 Three, according to the fruits; to wit,  
First, there are some trees that bear obnoxious, hurtful, and poisonous fruit.  
Secondly, some that bears only leaves, and no fruit at all.  
Thirdly, some trees bear idle, vain, and unprofitable fruit: Now these seem to be the best because they endeavour to bring forth fruit; but because their fruit is not good and profitable, they are therefore destroyed also. Our Saviour hereby teaching us,  
That none can be secure from the wrath and vengeance of God, Observat. but only those whose fruits are approved by him. Read Matth. 3.10. etc. Act. 2.38. and 3.19. and Luke 13.6. and Isa. 5.5. and john 15.1.2. and Luke 3.8.  
Why shall none escape the anger of the Lord, but Quest. 2 those who bring forth good fruits?  
First, because a tree is good for nothing else, but Answer. 1 bearing of fruit: Ezech. 15. This is spoken of the vine.  
Secondly, because God's expectation is for fruit, Answer. 2 that is all that he looks for of the tree. And therefore when he looks for that and finds it not, he curseth the tree; as we see in the figtree. Matth. 21.19.  
Thirdly, God expects fruit, and that good fruit, Answer. 3 and that only; And therefore he who answereth not the Lords expectation therein shall be hewn down, and cast into the fire. There are three sort of Trees, to wit,  
1. Some bear evil fruit; as the wild Olive, and the wild vine. These shall presently be cut down, and cast into the fire. Jsa. 5.5. etc. Heb. 6.8.  
2. Some bear no fruit; these are spared a time to see if they will bear, but if not, at length they are cut down also and thrown to the fire. Luke 13.6.  
3. Some bear good fruit, but it is but little, and that little in part rotten; And these are pruned, and digged about, and manured, that they may bring forth better fruit, and more plentiful. john 15.2. And therefore we should examine whether we be of this number or not.  
How may we know whether God will approve Quest. 3 of our works or not?  
By these four signs, namely, Answer.  
First, examine thy estate and condition wherein thou art: say thus unto thyself: If God should now call me to give account of my steward-ship, what should I say? what should I do? should I show my God my gold that I have heaped up together? or my pleasure that I have so greedily followed? or my land which I possess? what do I daily? do I make it my chiefest care to glorify my God? do I think that day lost (and grieve for the loss thereof) wherein I do not either bring some glory unto my God? or some good unto my own soul? or some benefit unto my brethren? Thus let us examine what we do daily, and what our actions are, if the Lord should call us to account.  
Secondly, examine thy bypast zeal; if it have not vanished in leaves, and vain shows; hath not thy zeal been more for things circumstantial and ritual, then for substantial and real? or more against an indifferent ceremony, than a direct sin?  
Thirdly, examine whether thy obedience, and fruits have increased, as thy knowledge did increase? or whether thou wert as careful to perform thy duty, as to know it?  
Fourthly, examine thy present religion; whether it lead thee unto constancy and increase in holiness and good works, that so thou mayst be ripe unto harvest? or whether it make thee remiss or careless? Certainly, if we be careful over our ways and consider well how we spend our time; If we be truly zealous for the glory of God, according to knowledge; If we labour daily to increase in knowledge, for this end that we might be bettered in practice: And lastly, if we strive daily to add one measure and degree of grace unto another, casting that behind us which we have attained, and striving hard unto the mark; Then we may be comfortably assured, that the Lord will look upon us as good trees, and accept our obedience as sanctified fruit.  
Sect. 3 §. 3. It shall be hewed down:  
These words may be considered either generally. Q. or particularly. R.  
Observat. 1 Q. First, in general our Saviour here shows, that all wicked men at length shall be punished; Or although God spare wicked men a long time, yet at length he will certainly punish. Read, jude 5. Psalm 50.21. and 62.12. and 96.13. and Matth. 16.27. Acts 17.31. Rom. 2.2.6.16. and 1 Pet. 1.17. Revelat. 22.12. Deuter. 10.17. Besides these places we may recollect these examples; namely,  
1. Of the Angels who kept not their first stations. 2 Pet. 2.4. etc.  
2. Of the old world, after 120. years threatening: 1 Pet. 3.20.  
3. Of Sodom (after Lot was departed) and the other four Cities there, Gen. 19  
4. Of the Israelites, whom the Lord preserved in, and delivered from Egypt, and yet afterwards destroyed when they sinned against him, Judas 5.  
5. Of Balthasar, who was punished at length, although long spared, Daniel 5.  
6. O Babylon, and Antichrist; who although God hath suffered already long, and we know not how long he may yet suffer; yet this we know, that at length they shall be destroyed. Revel. 18.7. etc.  
Why will the Lord punish the wicked at the last, Question. 1 and not spare?  
First, because otherwise he should not be just, Answer 1 Rom. 3.5.6. hence it is said, that Mercy and Truth are met together, righteousness and peace have kissed each other: Because the time will come when he will judge the sons of men with justice and truth; as here he spares and forbears, in mercy: for otherwise how could his justice appear?  
Secondly, because God hath decreed, and ordained Answer 2 that he will be glorified by all the sons of Adam, either by their conversion, or by their confusion; And therefore it is just that those who will not glorify him on earth by a holy life, and consequently in heaven by a happy, should glorify him in hell by a wretched and miserable. Read, 2 Thess. 1.6.8. and 2.12.  
Question. 2 Who are here to be blamed?  
Answer. 1 First, thus who presume of mercy, without any good ground; who cry peace, peace, while sudden destruction hangs over their head. 1 Thess. 5.3. who make a covenant with hell, & are at an agreement with death Esa. 28.15. But let us not deceive ourselves, for what we sow such shall we reap. Gal. 6.7. and 1 Cor. 6.9.  
Answer. 2 Secondly, those who neglect their conversion, putting it off from day to day: These should remember that this life is not a pastime, neither will end in sport: well may it be Canonical at first, but the Catastrophe will be Tragical. For, Extrem● gandii luctus occupat. The end of that mirth is heaviness, Prov. 14.13.  
Chrysostome upon this verse elegantly resembles us to Children; and that in many regards; viz.  
1. They build houses of sticks, and slates, and cards, and the like; making also feasts in them: but neither will their houses keep them warm, nor all their dainties and provision, which they think curious, fill their bellies. Thus we lay out our money upon that which is not bread, and spend our labour and pains for that which profiteth not. Isa. 55.2.  
2. They wail and mourn as though they were quite undone if their houses be thrown down, or their unsavoury provision broken and defaced; and we laugh at their folly, and yet indeed are the worse children, and most foolish of the twain; For we mourn as much for the loss and want of some temporal things, which we may live well enough without, and which comes as fare short of spiritual graces, as children's houses do of the most sumptuous and stately Palaces.  
3. They will do any thing rather than learn; they had much rather do some painful work, then go to their books: So we think the word of God a hard saying, yea although it be that one thing which is necessary. Luke 10.41. yet we can take more delight in hearing vain, and unprofitable tales, or books read or told unto us; then we can do in hearing or reading, or meditating upon the word of God.  
4. They please themselves a long time in these vanities, but at length they profit them nothing; so we delight ourselves in the things of this world, and trifle away our time for the trash thereof, which profits us nothing (Proverb. 10.2.) neither can deliver or preserve us in the day of wrath. Proverb. 11.4.  
5. They repent them afterwards of their lost time; crying out daily, Oh mihi praeteritos referat si Jupiter annos; If their days were to begin again, they would spend them better than they had done. S● will we (when it is too late) wish that our lives were to begin again, that we might work out the work of our salvation with fear and trembling.  
6. The only difference between us and children is, that their vanities end in jest, ours in earnest, theirs tend unto play, but ours unto perdition: For, we shall be cut down.  
R. Secondly, these words, shall be cut down, Question. 3 may be handled more particularly.  
What is meant by this phrase of cutting down? Answer.  
It may signify two things, to wit,  
First, a cutting off from this life. S.  
Secondly, a cutting off from Christ, heaven and Observat. 2 hope. T.  
S. First, by hewing down is meant a cutting off from this life; as if our Saviour would say, every tree which bringeth not forth good fruit, shall be cut down before his time. Or, The life of the wicked shall be shortened. Read for the proof hereof. job 21.21. & 15.32.33. Psal. 55.24. Pro. 14.11. & 15.27. & Psalm 37.20. etc. and 73.18. etc. joh. 5.3. etc.  
Why shall the days of wicked men be shortened Question. 4 by the Lord?  
Answer. 1 First, because the promise of long life is made only to the godly; Exod. 20.12. Deut. 25.15. and 1 King. 3.14. Prov. 3.16. and 9.11. and 10.27. and 28.16. Psalm. 91.16. and 128.6.7.  
Answer. 2 Secondly, because such as men sow such they reap (job 4.8.) but iniquity is a kind of grain; and therefore he who sows iniquity reaps the fruits of the same, Job 31.12. Galath. 6.7.  
Answer. 3 Thirdly, because it makes much for God's glory; For,  
1. If God only should punish wicked men in the world to come, than this present world would not see his judgements or justice; which is necessary sometimes to be. And hence therefore,  
2. He lets them flourish for a time, and then suddenly cuts them down (Psalm 37.20. and 73.18. and 92.7.) That the godly may see it, and seeing it, say, verily there is a God that judgeth in the earth. Psalm 58.11.  
Question. 5 How doth God execute his judgements in the world upon wicked men? Or how doth he take them away?  
Answer. Many ways, namely 

First, sometimes he cuts them off in just vengeance, and anger. Thus he hewed down the Spies, Numb 14.37. & Pharaoh. Exod. 10. & jeroboam. 1. King. 14.12 & Baasha. 1 King 16.3. and Ahab. 21.21. and Achan. josh. 7. and Hananiah. jerem. 28.16  
Secondly, sometimes he cuts them off by some sudden casualty; as the Prince who was trodden under foot, ● King. 7.17. Thus many have been taken away by some accident in their drunkenness, and duels, and when they have been blaspheming, and the like.  
Thirdly, sometimes God shorteneth their days by letting them fall into some sickness or disease; and thus often drunkards take surfeits, & unclean persons impure and loathsome diseases which bring them to their end, Prov. 23.29.  
Fourthly, sometimes the Lord suffers them to be their own executioners, and to cut the thread of their own lives. And thus he did with judas and Achitophel.    
Question. 6 What sins doth God or hath God punished with sudden or untimely death.  
Answer These which follow, to wit,  
First, Idolatry: thus he cut off Nadab and Abihu. Levitic. 10.2. and Oza, or Vzza. 2 Sam. 6.7.  
Secondly, Blasphemy: thus two and forty children were suddenly destroyed for blaspheming of the Lords Prophet. 2 King. 2.24. And a girl of twelve years old here in England, mentioned by M. Fox. For he is a swift witness against such. Malach. 3.5  
Thirdly, Treason; thus Achitophel came to an untimely end. 2 Samuel. 17.23. and judas. Matth. 27.5.  
Fourthly, Persecution of the godly; thus Pharaoh and Haman were taken quickly away for their malice and rage against the people of God.  
Fiftly, Perfidiousness, unfaithfulness, or false dealing; thus Senacherib came to an untimely end; And often God l●ts men fall into the net that themselves have laid.  
Sixthly, Lust; this brought Samson into the Philistines hands; and brings many daily into filthy loathsome, and incurable diseases, and sudden death.  
Seventhly, Drunkenness; many have come to their end, by some sudden mischance in their drunkenness.  
Eighthly, Desperation; the conscience oppressed with the burden of sin, doth often find out this lamentable remedy, of murder as a means to put an end to that torture; which indeed doth put but a beginning to it; as we see in judas. Matth. 27.3.5. And thus we have seen how this phrase of hewing down, may signify a shortening of this temporal life which we live on earth.  
Secondly, this phrase may signify a cutting off from Christ, heav●n, and all hope of mercy or felicity: Certainly, it may mean  
1. A c●●●ing off from all hope of heaven and salvation. And,  
2. A c●●tting off from Christ as he is offered in the word. But.  
3. Not a cutting off from Christ himself; because they were never grafted into him. 1 john 2.19. But this coming to be considered of in the next section, I here omit it.  
§. 4. And cast into the fire. Section 4  
What is the meaning of these words? Quest. 1  
By this phrase is signified eternal punishment; Answer. Observat. and the phrase itself doth show the terror of that punishment: as if our Saviour would say, The wicked man which bears nothing but corrupt fruit shall be cast at length into the fire of hell, which of all other torment● is the greatest.  
How doth it appear that the Punishment prepared Quest. 2 for the wicked in hell doth exceed all other tortures?  
First, it appears by the language of the holy Answer. 1 Scriptures, who sometimes calleth it, The fire of hell, Matth. 5.22. sometimes, a fire that cannot be quenched or extinguished. Matth. 3.12. sometimes an eternal fire. Matth. 18.8. and 25.41. sometimes a worm that never dies, and a fire that never goes out. Mark 9.43.44. Sometimes the Scripture telleth us what is there, that we might the better conceive of the insufferablenesse of the torment: In hell there is weeping, and wailing, and gnashing of teeth, Matth. 13.42.50. In hell there is fire and brimstone. Apoc. 19.20. In hell there is (negatively) no rest. Revelat. 14.10. but (affirmatively) torments day and night. Revel. 20.10.  
Secondly, it appears by the place. Hell is a place Answer. 2 ordained unto torment, in so much as there is no prison, no dungeon like it. Prisons deprive men of liberty, and Dungeons of light, but men may be free from torments in them, yea, may ●njoy some comforts in them: but hell is a place which deprives us of liberty and light; which debars us from all joy and comfort, and which afflicts with torments never patiently to be endured.  
Thirdly, it is clear from the persons that are Answer. 3 there tormented; who are men forsaken and rejected of GOD for ever. Depart hence I know you not. Oh how miserable is the condition of those poor souls whom God will not own, whom God doth not pity, but rather rejoice and laugh at their destruction. Prov. 1.24.  
Answer. 4 Fourthly, it will appear by the executioner or hangman; the Devil, who is,  
1. Our eternal enemy, and a foe never to be reconciled.  
2. An enemy that excels, and exceeds in envy, and malice.  
3. A foe powerful, and able to inflict unspeakable torments.  
4. An enemy who hath no other comfort then this, that he hath copartners in his misery. And therefore he will make them as miserable as may be.  
Answer. 5 Fiftly, this appears by the absence of good: In hell there is no good thing, neither any thing that can afford the least comfort: For there will be neither,  
1. Light, to comfort the eye. Nor,  
2. A drop of water to cool the tip of the tongue; Nor,  
3. Any confidence or courage to support the heart.  
Answer. 6 Sixtly, it appears that the torments of hell are of all other torments the greatest, by the extension thereof unto every kind of evil: For,  
1. There shall be most sharp and unsupportable tortures exercised upon the body.  
2. The heart shall be wholly dejected through sorrow, wholly devoted unto sorrow, and wholly devoured, and consumed by, and with sorrow.  
3. The conscience shall for ever presage terrible things. And therefore the torments of hell must needs be exquisite, that thus are extended, both to body, soul and conscience.  
Answer. 7 Seventhly, it evidently appears by the con●●●●ltie, perpetuity, and eternity of hell's torments which shall never have, either end or ease; they shall be continual and perpetual sine intervallo without any intermission or interruption: The Papists feign some Lady days to be observed in hell, when the soul's play, or make holy day: but this is but an idle dream, for (as was showed before from the Scripture) there is there no rest, nor ease, nor cessation of torments. Yea these torments shall be eternal (Semper) and endured for ever and ever; for neither the torments, nor the tormentor, nor the tormented, shall ever be consumed, or ended, but shall endure & last for ever. Semper moribundus, nunquam mortuus, robore vacuus, sensu plenus, ut quod ferre non possis, semper feras in aeternum. In hell men shall be ever a dying, but never be dead; ever weak and void of strength, but full of sense of smart; and that which they can never suffer with any patience they must ever suffer with insufferable pain.  
Answer. 8 Eightly, the exquisite torments of hell appear thus: Mercy and anger are called the two arms of God (Ergo, similes, ex se dignoscuntur mutuò. Stapleton.) And therefore the knowledge of the one will help us to the understanding of the other. Now, eye hath not seen, nor care heard, nor ever entered it into the heart of man once to imagine, the joys that God in mercy hath prepared in heaven for the righteous man, 1 Corinth. 2.9. And on the contrary; eye hath not seen, nor ear heard, nor ever entered it into the heart of man once to conceive the torments that God hath in his just anger and indignation prepared in hell for the wicked and ungodly man.  
Ninthly, this appears from the names given unto Answer. 9 both sorts: the Righteous are called vessels of mercy; and therefore they shall be filled full of all joy and felicity; the wicked are called vessels of anger; 
Rom. 9.22.23.  and therefore they shall be filled to the brim with anguish and sorrow. To the righteous, in heaven shall be given good measure, pressed down, shaken together, and running over 
(f) Luke 6.38.  of joy and happiness. And,  
To the wicked shall be given in hell, great measure, pressed down, shaken together, and running over, of pain and torments. And therefore of all griefs this is the greatest.  
Tenthly, the torment of hell is the consummation, Answer. 10 & very compliment of all punishments; in regard whereof all other pains and sorrows are light and easy.  
Lastly, a mortal body is not capable of such torments; Answer. 11 neither could possibly endure them; the insufferablenesse of such pains would cause the heart of a mortal man to die within him, and his very spirits to faint and fail him: And therefore of all other torments, this must needs be acknowledged to be the most extreme and excessive; Wherefore let us daily so meditate thereof that we may learn to escape and avoid them.  
Where is hell? Quest. 3  
Certainly, Answer. the Fathers did conceive that it was in the bowels of the earth; yea Christ, and the holy Scriptures speak of a Descent unto hell, in opposition unto heaven: And therefore we may as well doubt whether heaven be above us, as doubt of hell's being beneath us.  
Whether is this fire of hell a material fire or not? Quest. 4  
Certainly, as the joys of heaven, Answer. so the pains of hell are above our apprehension, and imagination; but yet without doubt, there is material fire in hell, because the body which here on earth sinned, is there in hell to be tormented and punished.  
What are these insufferable torments which Quest. 5 wretched and wicked souls shall endure in hell for ever?  
First, the Monks dispute, and affirm much of Answer. 1 these torments which I here omit.  
Secondly, the holy Scriptures show forth unto us Answer. 2 two sorts of punishments:  
Namely 

First, of sense, to wit sorrows, either in— 

Body, which are signified, or expressed by fire. V  
Soul, which are signified or expressed by gnashing of teeth. W.    
Secondly, of loss, to wit, an excluding, and extruding out of heaven, never to have any place, or portion, or inheritance therein. X.    
V First, there is Poena sensus, the punishment of sense which is first, Dolour corporis, the pain and anguish of the body; I cannot better express, nor more fully illustrate this torment then thus:  
1. Let us meditate & remember the most grievous pains, and tortures, & sicknesses, the mortal body of man is subject unto, whether headache or toothache, or colic, or stone, or gout, or whatsoever. Then,  
2. Let us suppose all these to be in one man, at once, and that in extreme manner. Then,  
3. Remember that the least pain and torment which thou shalt suffer in thy body in hell will be greater, than the greatest, yea then all these. And,  
4. Meditate upon the eternity of these torments, and remember that thy body must not be subject unto them only for ten, or twenty, or thirty, or forty, or fifty years, but for ever and ever, world without end.  
Secondly, the next thing which here begs our most serious consideration is, Dolour animae, the internal pain and anguish of the soul, which fare exceeds the former torments which are inflicted upon the body. Here three things are to be ruminated upon, namely.  
1. In the beginning there is a horrible expectation of some unsupportable misery; At the day of judgement the heart will presage such terrible things, that it will cry to the mountains and to the hills, to cover it from the dreadful face of the ireful Judge. Read Psalm 50.2. Isa. 13.9. joel. 2.2. Abac. 3.9.10.16. For to the wicked.  
First, the face of God is terrible; the poor soul sees, that it is a fearful thing to fall into his hands 
(g) Hebr. 10.31.  because he is a consuming fire 
(h) Hebr. 12, 29. .  
Secondly, hence the frighted soul will cry, Oh where shall I hid me from the face of this angry God. If Balthazars knees smote one against another when he saw but a hand writing against him. Daniel. 5.6. etc. How will that poor wretch tremble that sees the angry face of God frowning upon him? Yea,  
Thirdly, hence he will wring his hands, and with bitter tears cry out, oh how wretched and miserable am I now become, that cannot appease the Lord's anger, nor pacify his wrath. Thus we see the beginning is miserable, let us now therefore proceed, and consider whether the fear be greater than the danger, or the evil every way answerable to the fear and fearful expectation.  
2. After this dreadful presage of mourning, follows nothing else but perpetual lamentation: For then continually these things will come to their remembrance; to wit,  
First, all the sins that ever they committed in all their lives.  
Secondly, the time of grace which they neglected, and lost, and trifled away; and the ofers of mercy, which they contemned and despised.  
Thirdly, the eternity of the misery which they have acquired: for every moment the miserable soul will call this to mind: Thus am I tormented, and thus shall I be tormented for ever and ever: And hence comes those double clamours ve, vae, woe is me, woe is me, that ever I was borne; If ever thou hast (I speak here to the wicked) been drowned or drenched in desperate tears, wishing for nothing so much as the medicine of death to rid thee out of thy horrid fears; yea in thy desperation hast gone about to shorten thy days either by poison, or knife, or halter or the like; think but how great the horror of thy conscience then was, and yet how little it is in comparison of that horror of soul and conscience which thou shalt feel in hell. For,  
First, the eye of the understanding is more quick fighted there then it is here; and can more fully conceive of, and apprehend the misery which is measured out and allotted unto it to suffer, than now it is able. And  
Secondly, the sight thereof causeth all hope of mercy to fade and fall to the ground. And therefore the greatest horror of conscience that can be in a man on earth, comes fare short of that which the damned feel in hell.  
3. To this beginning, and progress add eternity; that it is not for a thousand years, as Origen thought, but for ever. In other molestations or afflictions there are sometimes some mutations, or mitigations, or cessations, or at least death puts a period to them: yea in the greatest temporal evils a man may appease the wrath of God: But in hell a man though ever dying yet never dies; and though with tears of blood he ask pardon, mercy, and reconciliation, yet he shall never obtain it. Hebr. 12 17.  
X Thirdly, there is Poena damni; 
X  the punishment of loss, and this is by much the greatest. If a man should suffer the torments of a thousand hells, yet it were nothing to this. Chrysost. S. There is no voice in hell so irksome to the ear, or so doleful to the heart, as this I know ye not departed from me. Matth. 25.12.41. For,  
1. If God were present, he would love, and comfort in the most grievous torments: hell would be no hell, if God were there: the fire could not scorch us if God were in the fire. Daniel. 3.  
2. But God being angry with wicked men doth absent himself from them, and thereby deprives them of all hope of help, comfort, succour, relief, or mercy.  
Verse 21. Verse 21 Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of heaven: but he that doth the will of my Father which is in heaven.  
§. 1. Not every one that saith unto me Lord, Sect. 1 Lord.  
What is the meaning of these words? Question. 1  
First, this may be understood of profession: Not Answer 1 every one that saith Lord; that is, that professeth God to be his God. Now there are two sorts of Professors in the Church of God which shall never be saved, namely,  
1. Gross hypocrites, which profess Christ with their mouth, and yet in heart and life renounce him; of this sort is,  
First, the common Atheist, who only for fear of the Magistrates laws professeth Religion. And,  
Secondly, the Epicure, that is, such an one as bears Christ's Name for the fashion sake, and yet his belly, and his pleasure is his God. And,  
Thirdly, the worldling, who spends the strength of body and mind, and all he hath on the world, for earthly things. Now none of these three sorts thus living and dying can be saved.  
2. There are another sort who are more close hypocrites, who profess the name of Christ in truth, and have in them some good gifts of God, by reason whereof both before men and in their own conceit, they are reputed members of the Church, and yet are but hypocrites which shall not enter into the Kingdom of heaven.  
Secondly, this may be properly understood of Answer 2 prayer: where we see that Christ neither denies all, nor condemns the work; but only saith, Not every one, etc. As if he would say, It is a good duty to pray unto God, but there are some who do it not well: it is a good beginning, but many do not proceed: And therefore the action is to be established, but the evil performers thereof are to be blamed.  
Two things here are then to be considered of, to wit,  
1. That prayer unto God is in itself a good work. A.  
2. That the prayers of many are not accepted of God. B.  
A First, The invocating of God and Christ is an acceptable action of religion, where it is truly and religiously performed. Read to this purpose these places, Psalm 50.15. Rom. 10.13. Psalm 116.13. joel. 2.32. Acts 2.21.  
Quest. 2 How doth it appear that prayer is a Religious action? or an acceptable duty?  
Answer. 1 First, because it is a sign of Religion, of the Church, and of the faithful; some (saith David) trust in chariots, but we will remember the name of the Lord our God (Psalm 20.8.) that is, we will trust in him, and by prayer implore his help. Thus Saint Paul exhorts Timothy to follow righteousness, faith, and love, with them that call on the Lord out of a pure heart. 
(h) 2 Tim. 2.22.   
Answer. 2 Secondly, prayer is a remedy against evils, and a principal help in the time of trouble: 2 Sam. 22.7. Psalm. 107.6.15. Prov. 18.10. Psalm 34.6.  
Quest. 3 Who are here worthy of blame?  
Answer 1 First, those who neglect this Religious, and acceptable work of prayer; Paul would have all men to pray, and all men to be prayed for, 1 Tim. 2.1.8. And indeed they are unworthy of mercy who will not beg it.  
Answer 2 Secondly, those who in praying do not call upon God religiously, but use much babbling, and many vain and idle repetitions.  
Thirdly, those who rashly approach unto God; intruding themselves into his presence without due and fitting preparation.  
Quest. 4 How may we be assured that our prayers as a religious good work shall be accepted of God?  
Answer. 1 First, let us labour to be assured of God's love towards us; for if he love us, he will hear us; Read Psal. 3.3.5. and 5.2. and 18.2.3. and 63.1.  
Answer. 2 Secondly, let us labour to be acquainted with our God; no stranger dare approach into the King's presence, but his household servants ordinarily without check or controlment; let us be frequent in holy meditation, which is a soliloquy with God; and then we may be assured that he will hear us, when by prayer we speak unto him.  
Answer. 3 Thirdly, let us learn the true manner of prayer. Here observe that it doth not consist in voice but in heart, wherein four things are required, namely,  
1. Understanding, we must pray with our understanding (1 Corinth 14.) that is, we must not only know what we say, but we must knowingly offer up our prayers unto God; or as Saint Paul saith, make our requests and desires known unto him, Philip. 4.5.6.  
2. The Spirit; we must pray with the Spirit, that is, fervently, and powerfully, Rom. 12.11. and 1 Peter 3.21.  
3. Faith; we must pray in faith (James 1.6.) and then we shall obtain any thing at God's hands.  
4. Purity; we must labour to hate sin, and to serve the Lord, and then the Lord will hear our prayers 1 Tim. 2.8.  
B. Secondly, many pray unto God, whose prayers are not acceptable; or there are prayers which are unprofitable; many shall cry Lord, Lord, which never shall be saved, saith our Saviour here; and the Holy-Ghost in divers others places, as Jerem. 7.4. etc. Proverb. 1.24. Psal. 18.42. Jer. 11.11. Ezech. 8.18. Mich. 3.4.  
Why are the prayers of many unprofitable? Quest. 5  
First, because many will not hear God when he Answer. 1 calls to them in his word, therefore he will not hear them when they call unto him by prayer, Proverbs 1.24, etc.  
Secondly, many pray and are not heard, because Answer. 2 they seek not unto the Lord in time, Esay 55.6 If we desire to be heard, we must take the Lords time and call upon him in an acceptable season, and then we shall be heard.  
Thirdly, the true cause why some pray and obtain Answer. 3 not their suits at God● hands, is because they pray nor ●●●y; or because their prayer is no 〈◊〉 prayer; but either poured forth hypocritically; drawing near unto God with the lips, but not with the heart, Math. 15.9. Or else coldly and carelessly, not intending the holy work in hand.  
Who err here? Quest. 6  
First, those who remain in their sins, and Answer 1 yet persuade themselves they shall be heard, John 9.31.  
Secondly, those who have but only an hypocritical show of Religion in them, and yet fully persuade Answer 2 themselves that their prayers shall be both pleasing unto God, and profitable unto themselves. Now both these are vulgar and common errors, some out of a carnal confidence, some out of an hypocritical confidence hoping to be heard.  
How may we know that our assurance and confidence Quest. 7 is true, and neither carnal, nor hypocritical?  
Prove and examine thyself by these signs, Answer. namely,  
First, hast thou made the Lord thy God? both by receiving from him the seal and earnest of his love, the evidence of his Spirit, and by giving thyself wholly up unto him, and his service, John 8.34. and 1 Cor. 6.20.  
Secondly, doth the Lord dwell and inhabit within in thy heart, that is,  
1. Is his love there? dost thou love him unfeignedly, and desire and long for him above all other things? Psalm. 27.4. and 42.1. and 63.1.  
2. Is his fear there? dost thou tremble before him? are thou fearful to offend him? art thou ashamed, and affected with blushing for thy former sins? art thou smit with an awful reverence of God's presence?  
3. Is his comfort there? do the comforts of the Lord refresh thy heart? If these things be in us, then certainly God is within us, and when we pray, will surely listen unto us.  
Thirdly, whether are these things perpetually in thee or not? art thou not one of these, who remembers the Lord, and the Lords work only upon the Lord's day? or dost thou always remember thy God, and serve him in a constant practice of life? Certainly if the Spirit of God witness unto our spirits, that we have addicted ourselves wholly unto God; and that the Lord hath his residence in our hearts; and that we labour to serve him in a constant course of Religion all our lives; we may be then confidently assured, that the hope we have to be heard when we pray, is neither carnal nor hypocritical, but true and spiritual.  
Sect. 2 §. 2. Shall not enter into the Kingdom of heaven.  
What is the meaning of these words?  
Question. First, by these words, he shall not enter, many understand Answer 1 the spiritual Church; as if our Saviour would say, they are not my members, although they call upon me, and prophesy in my name: but this follows, verse 22.  
Answer 2 Secondly, by these words, The Kingdom of heaven, is commonly meant eternal joy; as if our Saviour would say, It is not so easy a thing to enter into eternal bliss, as many suppose it to be, 1 Peter 4.18.  
But this is handled sufficiently, ● Math. 6.33. and 7.13, 14.  
Verse 22. Many will say to me in that day, Lord, Lord, Verse 22 have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works?  
Sect. 1 §. 1. In that day.  
Illo, is a relative, but it hath here no Antecedent; And therefore it is to be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world, or the last day: wherein two things are implied, to wit,  
First, that there is a day of judgement, C.  
Secondly there is a time when all shall be judged. D.  
Observat. 1 C. First, our Saviour by these words, In that day, doth teach us, That there shall certainly be a day of judgement, we have elsewhere amply handled this, and therefore here I insist not upon it; I only entreat the Reader for the proof of the proposition to read these places, Act. 1.11. and 17.31. Rom. 2.16. and 2 Thessaly. 2.2.  
Quest. 1 What is the nature of this day?  
Answer. 1 First, therein all things in this world shall be dissolved, 1 Pet. 4.7. and 2 Pet. 3.10.12.  
Answer. 2 Secondly, on that day all shall be judged, Mat. 25. But of this in the next proposition.  
Answer. 3 Thirdly, after this day there shall be time no longer. Revelat. 6.10.  

D  D. Secondly, our Saviour by these words, In Observat 2 that day;. teacheth us, That there is a time when all persons, all actions shall be judged. Revelat. 20.12. and 2. Corinth. 5.10. Rom. 14.10.12.  
Why will God judge all at the last day? Quest. 2  
First, because otherwise (if with reverence I Answer. 1 may speak it) injury should be offered unto the godly; for they suffer many things, while worldlings swell with pleasure and abundance, Psalm 73.17.  
Secondly, because otherways the Lord should Answer. 2 be injurious unto his Law, which is violated, transgressed, and contemned by the wicked.  
What is required of us in regard of this day? Quest. 3  
First, meditate daily and hourly thereof; remember Answer. 1 thy last end, consider all men must die, and all must be judged. Hebr. 9.27. For this will make thee more careful of thy actions, when thou remember'st that one day all will be told thee whatsoever thou hast done, and thou shalt be judged according to that which thou hast done.  
Some may object here, Object. oh but this remembrance of the day of judgement, doth grieve, and deject the mind, and affect the heart with nothing but sighing, and sadness, and sorrow.  
Though it be thus, Answer. yet we must not therefore forbear them editation and remembrance thereof, for it is better to go into the house of mourning then of mirth, Eccles. 7.4. But further, whosoever is dejected and cast down with the remember of rhiss day, it is for one of these causes, namely, either,  
1. Because the world is dear unto him; that is, because he is married either unto his pleasure, or treasure, or honour, or his own will and ways; and these he delights in here, and whether he shall have such delights in the other world or not, he knows not; and therefore the remembrance of leaving this to go unto that, makes him afflict himself: Or,  
2. Because his sins amaze him; and for his sins his heart presageth terrible things: Or,  
3. Because he is not prepared for that day; not having yet entered into a covenant with God, not being yet reconciled unto God; not being sealed by the Spirit of God unto salvation.  
Certainly there is nothing so 

Sure, as death, or that we must die.  
Unsure, as when, or how quickly we must die.  
Necessary, as the meditation of death, and what will become of us when we die.    
Secondly, we must prepare ourselves so for this Answer. 2 day, that it may be a day of refreshing unto us.  
How may we know whether it will be well Quest. 4 with us or not at that day?  
Surely it shall go well with the righteous; Answer. and therefore let us examine ourselves by these signs, whether we be righteous men or not, to wit,  
First, are all thy sins pardoned, and blotted out in Christ? art thou washed clean in the blood of the Lamb? Psalm 32.1. Rev. 7.14.  
Secondly, hath the Spirit of God taught thee to call God Father? art thou by the Spirit assured that thou art a child of God by adoption? Rom. 8.15. Galath. 4.6.  
Thirdly, art thou clothed with the garments of Christ's righteousness? and dost thou show forth the fruits of holiness in thy life and conversation, 1 Cor. 6.10. Rev. 19.8.  
Certainly, to him who is assured by the evidence of the Spirit of his remission, adoption, and justification in Christ, and of his sanctification by the Holy-Ghost; the last day will be a day of refreshing, and unspeakable consolation.  
Sect. 2 §. 2. Have we not prophesied in thy name.  
Two things are here observable, to wit,  
First, that wicked men may prophesy in the name of Christ? E.  
Secondly, that those who prophecy in the name of Christ, and are false Apostles, are the worst of all. F.  
E. First, in these words, we have prophesied in thy name, our Saviour shows. That wicked men may prophesy in the name of Christ; or, that the only profession of the name of Christ is not sufficient unto salvation, 1 Cor. 9.27. And hence it is that wicked men who will not be reform are forbidden to take the word of God in their mouths, Quest. 1 Psalm 50.16.  
How doth it appear that a man may both profess, Answer 1 and preach Christ, and yet not be saved?  
First, this appears Ab origine, from the original, ground, or cause thereof; For it may proceed,  
1. From covetousness, that they maybe provided for, and maintained: Or,  
2. From vain glory, that they may be praised, and applauded: Or,  
3. From hypocritical pride, that they may reprehend Answer 2 and blame others.  
Secondly, this is evident, Ab effectu; from the effects, because such an one by his preaching and profession, doth often amend, reclaim, and reform others, but not himself, Psalm 50.16. and 1 Cor. 9.27.  
F. Secondly, Christ by these words, We have prophesied in thy name, doth teach us, That those who prophecy in the name of Christ, and are but false Apostles, are the worst of all; because they deceive unstable souls under Christ's name: Or, they deceive the most dangerously, who do it Quest. 2 under a pretence of Religion; as Colos 2.18.23.  
Why are they the worst who under a colour of Religion deceive others? Answer.  
Because such deceive the good; or those who are well minded, and judge according to the outward appearance, Math. 24.24. and 2 Cor. 11.13. If Satan should show himself in his colours when he tempts, the very conscience of man would abhor his temptations, and for fear, fly unto God. And therefore those who go about to deceive under a colour of Religion, do most nearly resemble the devil, who transformeth himself into an Angel of light when he would deceive.  
Section 3 §. 3. In thy name we have cast out devils.  
Our Saviour in these words showeth, That a man may have power over Satan, and yet not be saved, Luke 10.20. The Apostles say, the devils were subdued unto us, now amongst them was Judas, who I am persuaded cast out devils as well as the rest: yea it is clear that Simon Magus, and Elymas the sorcerer had power over Satan, as shall be showed more by and by.  
Quest. 1 Why doth God give this power unto such as are indeed the captives of Satan, for such are all who are not the freemen of Jesus Christ?  
First, this power is given for the confirming of others; Signs are for those who believe not, 1 Corinth. Answer. 1 14.  
Secondly, this power is given for the magnifying Answer. 2 of the Gospel which they preach.  
How manifold is this power which false Prophets, Quest. 2 or any other wicked men have over Satan?  
There are principally three sorts of men who have power over Satan; Answer. or there is a threefold power which men have over him; viz. either, 1. by the permission and concession of God: Or 2. by the contract of the devil: Or 3. by the virtue of means or second causes.  
First, some have power over Satan, concessione Dei, by the concession and permission of God; And this is twofold, to wit, either annexed, and tied  
1. To the Apostolical Ordination; and thus Christ promiseth them this power, and performeth his promise unto them; for in the name of Christ they cast out devils. Acts 16.  
2. This permission or concession is annexed unto faith; by the means of prayer, the word, and striving, struggling, and wrestling against Satan, Ephes. 6. and James 4. and 1 Pet. 5. Now this power is altogether good; and every man ought to labour so diligently, and industriously in the use of these means, that the Lord might give this power unto him.  
Secondly, some have power over Satan, Contractu Satanae, by some compact or agreement which is between them and the devil; thus Witches have power over the devil, by some contract either openly, or secretly made betwixt them. Now there are two sorts of these witches, namely good and bad, hurting and helping witches, as they usually are termed by the vulgar sort; but indeed they are both bad; because they use the help of the devil, to the disgrace and dishonour of God, as though he were not able to help them. Now indeed neither the hurting nor helping witch hath power over Satan, but only seemeth to have: for while they seem to cast him out of others, he doth possess them themselves.  
Thirdly, some seem to have power over Satan, Ex vi & usu Mediorum, by virtue of some second causes, and the use of some means; thus Enchanters, and Conjurers, have power over Satan. Augustine telleth us 
(k) August. Civit. Dei 10.11.  that Porphyrius would boast, that the Magicians could affright the devil, and make him tremble and quake like an Aspen leaf. But these are but trifles, for he according to his wont subtlety, doth feign himself timorous and cowardly, that he may the easier overcome and prevail against those who seem audacious and bold. Sect. 4  
§. 4. In thy name we have done many wonderful works.  
Christ our blessed Saviour would by these words have us to know, that the faith of Miracles doth not make (nor assure) a man to be the child of God, neither doth it always prove, or argue true Religion or sound doctrine; This appears by the example of Jannes and Jambres; and also by these places, Math. 24.24. and 2 Thes. 2.9, etc. And therefore God admonisheth his people not to be seduced, although some should work miracles for the confirming of their false, superstitious, and Idolatrous doctrine, Deuter. 13.1.2. etc.  
Quest. 1 Why doth the Lord permit and suffer wicked men to work miracles?  
Answer. 1 First, God suffereth it, to prove his children, whether they be so settled in the truth, that nothing can remove them.  
Answer. 2 Secondly, God sometimes permits it, in judgement unto others; because they will nor believe nor obey the truth.  
Answer. 3 Thirdly, God suffers it, that he may knit us the more close unto his word; for when we see that Prophecies, and Miracles, and all other things may deceive us, it will make us more careful to adhere and stick close to the Scriptures, as the only sure, true, and perfect rule of truth.  
Quest. 2 Who err here?  
Answer 1 First, the Papists who brag and boast of Miracles; but of this something hath formerly been said.  
Answer 2 Secondly, those who hope they are the children of God, for less causes then the working of Miracles: There are many who upon very slender grounds, persuade themselves, that they belong unto God, as for example,  
1. Some say, I have lived thus long, and yet I was never brought into any poverty or want: And therefore without doubt, I am precious in the Lord's eye sight.  
2. Some say, my riches increase daily, I prosper in whatsoever I take in hand; and therefore I persuade myself, that I am one of God's beloved ones.  
3. Some say, I languished in such or such a sickness or disease, from which there was so small hope of recovery, that the learned Physicians had given me over; and yet contrary to all hope, and beyond all strength of nature, the Lord raised me up again to my perfect health and strength; And therefore this his gracious dealing with me, doth assure me that I am one of those whom he hath promised never to forsake, fail; or leave.  
4. Some say, I escaped such or such a danger which was extraordinary, and almost miraculous; may I not therefore assure myself that I am one of God's children, seeing he was so ready to help and protect me in the time of need?  
Thus many lean upon the staff of Egypt & trust to such deceivable hopes as will utterly fail them, and frustrate their expectation: For many notorious wicked men have been preserved from want & poverty; have been blessed with riches and abundance; have been restored unto health, and recovered from some extreme sickness; yea, have been preserved and protected from some eminent danger; And the Wiseman in general telleth us, that neither love nor hatred is known by any external thing, Eccles. 9.1.  
By what kind of faith doth wicked men work Miracles? Quest. 3  
There is a threefold kind of faith, namely,  
First, a faith which consists of humane opinion, Answer. and persuasion, whereby those things are believed to be no less true which are laid down in the History of the Bible, then are the Histories of Livy, Suetonius, and those who writ of new and unknown Lands. This kind of faith in many things is common to the Turks and Jews: And therefore by this faith false Prophets do not work Miracles.  
Secondly, there is a faith, whereby verily, vively & efficaciously, we assent to the promise of the mercy of God, being incited, and stirred up by the divine blasts, and motions of the Spirit of God: This is justifying faith, and therefore by this wicked men do not work Miracles.  
Thirdly, there is a faith which is called miraculous, or the faith of Miracles, by which no change is wrought at all in the party in whom it is, neither is he made one hair better thereby: This faith is a vehement motion and persuasion of the divine Spirit whereby a man is incited to work Miracles, and to beg this power of God, wholly believing, that it is God's will that they should be wrought, and that that which they desire shall be granted. Now those which adhere unto this belief, sometimes obtain what they desire 
(l) Pet. Mar. in Judic. c. 6. ver. 37, 38. pag. 87. 6. Verse 23. . And by this kind of faith it is that wicked men, and false Prophets work Miracles.  
Verse 23. And then will I profess unto them, I never knew you: Depart from me ye that work iniquity, I never knew you.  
Where we must observe that Christ saith not, Non nosco vos nunc, I know you not now, to wit, when your hypocrisy is detected and discovered; but nunquam novi vos, I never knew you, to wit, not then when you professed the faith, or prophesied, or wrought Miracles in my name. Now Nosse here doth not signify a bare knowledge, but approbation; I never knew you, that is, I knew you, and took notice of you, but I did never approve of you. Question. 1  
How can they work Miracles, who are unknown unto God? For usually and truly we distinguish of Miracles, th●t they are either,  
First, false, as 2 Thessaly. 2.9.11. And these are but Impostures, and delusions; Or,  
Secondly, true; and these are wrought by faith. Now doth not Christ know these, that by faith in him work Miracles?  
We must distinguish of faith in this manner, Answer.  
In faith there are two acts, to wit, 

First, a certain assent or apprehension: this is historical, a faith which the devil may have, Ja. 2.  
Secondly, an application of the thing believed; and this is twofold, either 

First, weak, and unstable as is in the— 

Presumptuous faith; And  
Temporary faith.    
Secondly, solid, apprehending either 

Whole Christ, or  
Christ in part, 

which is called 

Saving faith.  
Miraculous faith.            
Now (as was affirmed and confirmed before) a man may have a Miraculous faith, and yet be unknown unto Christ, but those in whom is wrought this saving faith are known unto him. Whence  
Observat. We may learn, That a man may have some particular good spiritual gifts, and things in him, and yet not be a true faithful child of God. The Pharisee did many good things, and yet was but an hypocrite: Luke 18.11, etc. Many works show themselves good outwardly, which proceed not from a true root: as appears, Hebr. 6.4.5. and 10.26. and 2 Pet. 2.20, etc.  
Quest. 4 What good things may be in him who is not truly good in heart, and truly faithful?  
Answer. 1 First, he may lament his sins committed, as Cain, and Judas, and Ahab did.  
Answer. 2 Secondly, he may be true in his words, and promises, though he lose by it.  
Answer. 3 Thirdly, he may be charitable to the poor, and plentiful in charitable works, 1 Cor. 13.2.  
Answer. 4 Fourthly, he may profess the truth and join himself to the society of God's children; as did Simon Magus, Acts 8. and Saul when he prophesied 1. Samuel.  
Answer. 5 Fiftly, he may reverence the word of God, as Herod did, Mark 6.20. All these things a man may do, and yet not be a whit benefitted thereby unto salvation, because they may be in an unregenerate man.  
Quest. 5 How may we know that we are the children of God?  
Answer. Labour for these things which follow; for if they be in us we may be certainly assured of our filiation;  
First, let us labour to be truly begotten and borne anew of the holy Spirit, John 3.5.  
Secondly, let us labour to be baptised with fire.  
Thirdly, let us labour for internal light, and peace, and that we may be filled with the fullness of God, Jerem. 31.34. Phil. 4.7. Ephe. 2. 1●  
Fourthly, let us consecrate and dedicate ourselves wholly up unto the Lord, 1 Corinth. 6.20. This is done two manner of ways, namely,  
1. Voto, by vow; This many promise to do, vowing and promising to serve the Lord.  
2. Praxi, in performance; And thus we must principally study, how to serve, and glorify our God in all things, Verse 24.25. all our days.  
Verse 24.25. Therefore whosoever heareth these say of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the wind blew, and beat upon that house, and it fell Sect. 1 not, for it was founded upon a rock.  
§. 1. Whosoever heareth these say, & doth them;  
Our Saviour not saying barely whosoever heareth, but adding, who so heareth and doth these things; may move these questions, namely,  
Quest. 1 How many sort of hearers are there?  
Answer 1 First, some separate themselves from fanatical and erroneous opinions, hearing only the word of God, and acknowledging it only to be the good word of truth; thus approving, praising, and admiring of it, and here stopping, contenting themselves with this, that they hear the word, that they can discern thereof, and that they profess themselves to embrace the doctrine therein contained. These are they whom our Saviour here saith, hear the word, but do it not.  
Answer 2 Secondly, some hear the word, and yet remain wicked both in word and deed.  
Thirdly, some hear the word, and are thereby persuaded to eschew evil, but not to do Answer 3 good.  
Fourethly, some hear the word, and seem to Answer 4 obey it, both in word and deed, but do it in hypocrisy; making fair shows and pretences before men, but their hearts runs after their sins.  
Fiftly, some hear the word, and labour in sincerity Answer 5 of heart to obey it.  
Who is the best, and most blessed hearer? Quest. 2  
He that heareth the word of God, and doth it, Answer. for such an one our Saviour pronounceth truly wise.  
How may we know whether we be such blessed Quest. 3 hearers or not?  
We may easily know that we are hearers and doers by these signs; namely, Answer.  
First, if we hear the word with joy; as Jeremiah did; Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of mine heart, Jerem. 15.16.  
Secondly, if we do with the word, as with Physic sent unto us in our necessity and sickness; that is, neither reject it, nor apply it unto others, but unto ourselves only.  
Thirdly, if we concoct, and digest all things well which we hear; labouring to suck some good juice out of all we hear: It is an excellent sign of a good hearer, to come away fr●m the word, either better, or more learned; either more humbled or more comforted; either taught some lesson which formerly he had not learned, or more confirmed in some truth which formely he had heard. Certainly it is a sign of a sound body, to turn all good meat into good blood, moisture, and nourishment.  
Fourthly, if we be reproved and checked by the word, and endure it patiently, not being a whit provoked or incensed thereby, but loving reproof better than flattery; it is a sure sign of a good hearer; For flesh and blood cannot teach this (it being opposite unto nature) but it is the work of the blessed Spirit.  
Fiftly, if we do not only patiently hear reproof, but also desire corrosives and reprehensions, yea, come unto the word, with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him: it is an excellent sign of a good hearer. And therefore if we desire to be such as build their houses upon the true rock, let us hear the word of God with joy, not with wearisomeness; let us apply it unto ourselves, not unto others; let us lay up in our hearts and practice in our lives what we hear in the word; let us love, nor hate those who reprove us; yea, let us desire God (when we come to his house) so to direct the mouth of his servant who from him is to speak unto us, that the word preached, may be as a glass, wherein we may clearly see all our blemishes, and whatsoever is amiss.  
How may men gain by their hearing? or, what Quest. 4 is required of those who desire so to hear, that they may reap true benefit thereby?  
First, they must meditate and ruminate seriously Answer. 1 of what they read and hear.  
Secondly, they must pray fervently unto God; Answer. 2 to give them grace to believe, and practise what they read or hear.  
Answer. 3 Thirdly, they must talk, and confer about that which they read or hear: because frequent meditation, fervent supplication, and pious communication and conference, causeth the word to take deeper root, and to bring forth much sweeter fruit in us.  
Our Saviour here conjoining hearing and doing together, would have us know that neither of them are sufficient alone; we must not hear and refuse to obey, for that is but dead hearing; we must not obey, and refuse to hear, for that is but blend obedience.  
Quest. 5 Why must we both hear, and do, the word of God?  
Answer 1 First, because all spiritual knowledge is to be found in the word, Esa. 8.20. Colos. 3.16.  
Answer 2 Secondly, because the sweetest comfort, and soundest doctrine, is drawn from the fountain of the Scriptures; whence it is compared to honey, Ezech. 3.3. to wine and milk, Esa. 55.1.2. yea, it is much sweeter than honey (Psal. 119.103.) and more precious than gold, Psal 1●9. 72.127.  
Answer 3 Thirdly, the Scripture was written for us, and for our instruction and consolation (Rom. 4.23. and 15.4. and 1 Corinth 10.11.) and therefore there is great reason that we should be both diligent in hearing, and careful in the practice thereof.  
Answer 4 Fourthly, it is necessary that we should both hear and obey the word, because it is the best weapon against Satan. God is stronger than Satan, and his word is more powerful than the devils assaults; as we see. Math. 4.7. and Ephes. ●. 7 and 2 Timoth. 3.16. and Hebr. 1.3.  
Answer 5 Fiftly, it is requisite that we should hear and do those things which the word teacheth, because it is the foundation or ground work of our salvation (Acts 13.16. and 28.28.). As appears thus.  
1. The word is the means to beget us, James 1.18. and 1 Pet. 1.23.  
2. The word is the means to work faith in us, Rom. 10.17.  
3. The word doth feed and nourish us as well as beget us; for ex iisdem nutrimur ex quibus generamur, 1 Pet. 2.2.  
4. The word is the sword whereby our spiritual enemies are overcome, Ephes. 6.13.  
5. The word is a light, and a Lantern to direct our steps by, Psal. 119.105.  
6. The word is the mighty power of God unto salvation, Rom. 1.16. and 1 Cor. 1.18.21.  
Answer 6 Sixtly, we should be careful to hear and obey the word of God, because so we shall approve ourselves unto our God to be wise men and not fools; as follows in the next words.  
Sect. 2 §. 2. I will liken him to a wise man.  
Quest. 1 What is true wisdom?  
Answer. True wisdom is to keep and observe the word and Commandment of God; He that hears my words and doth them, I will liken him (saith Christ) to a wise man; So the Lord saith (by his servant Moses) unto his people, if you will be obedient unto my Laws, ye shall be the wisest Nation under heaven, Deuter. 4.6. and Proverb 2.1. unto the 9 verse, and 4.1. yea, that obedient hearing is true wisdom is verified by Psalm 32. which is entitled Maschil, or David's learning, and is indeed a notable Psalm of learning, containing the sum of all Religion; which is by David reduced to these two heads, his Repentance, and his new obedience; And hence it is said, that the fear of the Lord is the beginning of wisdom Psalm 111.10. and Proverb. 1.7.  
Why is obedient hearing true wisdom. Quest. 2  
First, because it makes us wise, Psalm 119. Answer 1 Part 13. yea, wise unto salvation, Colossians, 3.16.  
Secondly, because it is the Alwise God that Answer 2 gives this wisdom; If any lack wisdom, let him ask it of God, who giveth to all, Jam. 1.5. Colos. 3.16. Prov. 2.6.  
Thirdly, because the whole nature of wisdom Answer 3 is included herein: For the proof hereof observe, that in wisdom there are these two things required, namely,  
1. For a man to be careful of himself. And.  
2. For a man to prefer the best, most excellent, and most profitable things: Now he that hears and obeys the word of God, hath true care of himself, and his estate and condition; and doth give the pre-eminence to the best things: For what will it profit a man to win the whole world and lose his own soul?  
How may this wisdom be obtained? Quest. 3  
First, Be a fool, that thou mayst be made wise, Answer 1 1 Corinth. 3.18.19. Acknowledge that hitherto thou hast been foolish, preferring vain and idle things before divine. There are two signs of foolishness, to wit,  
1. To prefer childish things, as babies, babbles, ratles, and the like, before that which fare excels them, as gold, jewels, or possessions of land.  
2. To deride and scoff at those things which are both good in themselves and good in regard of us. Now there are also two sorts of mockers, namely.  
First, open and impudent, which with a black and diabolical mouth scoff at holy things.  
Secondly, secret, who say nothing, but inwardly, Answer 2 and in their sleeve laugh at and deride the folly of the Saints, who take so much care to mortify themselves, and are so strict in the service of God; because they think a man may come to heaven without all this stir, and they are more nice than wise that make such a hard and difficult matter of it.  
Secondly remember that true wisdom comes from above, Jam. 3.17. and is opposite to the wisdom of the flesh, Rom. 8.6, etc. and Jam. 3.15.17. And therefore is to be learned in the word by prayer: The word is a Caskanet wherein this rich treasure of wisdom is locked, and the Lord hath the key thereof; for he only maketh men truly and aright to understand the word: Wherefore we should be frequent in the hearing and reading thereof, praying fervently unto God for that eye salve whereby we may be able to understand it.  
Answer 3 Thirdly, having obtained spiritual wisdom place it in thy heart, and affections; that is, delight in it, and prise it above all earthly things, Psal. 122.1.  
Sect. 3 §. 3. And the rain descended, and the floods came, and the winds blue, and beat upon that house.  
Quest. 1 What is meant by this storm here described?  
Answer. In general it signifies a future trial; as if our Saviour would say, there shall be a time when all men's works shall be tried, and proved, whether they be good or not. Read Luke 16.25. Acts 17.31. and 1. Corinth. 3.13. and 2 Cor. 5.10. Rom. 2.6.16. Apoc. 20.12.  
Quest. 2 Why must m●ns works be proved and tried?  
Answer. Because as there are some wicked, whose evil works are manifest; Psalm. 73.18. So there are some hypocrites, whose works seem outwardly good; And therefore it is necessary that they should be brought to the touchstone, and fiery trial, to see whether they be true gold or guilded copper.  
Quest. 3 How may we prove ourselves, and our own estates, and works, that thereby we may know what we shall be found to be when GOD proves us?  
Answer 1 First, examine thy begetting and birth; whether art thou truly regenerated or not? is there a change wrought in thee? hast thou felt the pangs of the new birth, and been truly sorrowful for thy sins? a living body hath warmth and heat in it, a dead carcase is cold as lead; and therefore examine whether there be any warmth, and fire of zeal in thee or not? For by these three things, a true and total change, a serious & hearty sorrow, and true heat of zeal; a man may know whether he be regenerated or not.  
Answer 2 Secondly, examine thy foundation; whether art thou built upon the rock CHRIST JESUS, or not? that is, hast thou a sure and certain faith in CHRIST? yea hast thou CHRIST within in thy soul?  
Answer 3 Thirdly, examine thy comfort; whether hast thou a house, and home, and habitation built upon this sure foundation or not? A house where thou dwellest, and workest, and restest thyself; a house wherein thou rejoycest, and desirest to end thy days? Dost thou live with Christ? and walk with Christ? and delight thyself in Christ? yea so rejoice in the fruition and possession of him that thou resolvest, Neither life nor death shall separate thee from thy beloved Lord? Certainly then thou mayst be assured that when the Lord comes to prove the world, he will approve of thee.  
Quest. 4 What is here particularly meant by water and flood? where is said, the water descended, and the floods came?  
Answer 1 First sometimes they signify comfort and delight: thus David saith, he hadeth me beside the still waters (Psal. 23.2.) that is, waters of quietness, peace, & joy; but water doth not signify thus in this place.  
Secondly, sometimes water and floods sig ifie affliction, and persecution, and danger, and sickness, Answer 2 and temptations, and allurements unto fi●●e: as appears evidently by these places, Psalm. 18.16. and 32.6. and 46.3 and 69.14.15. and 88.17. and 124.4.144.7. Lament. 3.54: Ezech. 26.19. Revel. 12.15. And thus water and floods are taken i● this place; whereby our Saviour would teach us, That afflictions, persecutions, Observat. and trials must be expected by the godly, that they m●y labour the better to arm themselves against them. Read Psalm. 66.12. etc. and 34.19. Acts 14 22. and 2 Timoth. 3.12. Revel. 12.13. and 1. Pet. 4.12.  
Why must the godly expect affliction? Quest. 5  
First, because it is their lot and portion. Hebrew. Answer 1 12.9.  
Secondly, because it is the condition of glory; Rom. 8.17. If we suffer we shall be glorified, etc. 2 Tim. 2.12  
Thirdly, because Satan (the sworn enemy of all the elect) will labour by these means of overthrow Answer 3 them, and draw them from God. Somemetimes the devil tempts them by prosperity, sometimes by adversity, leaving no means unsought by which he hath any hope to prevail against them: And therefore they must expect to be thus assaulted, and labour manfully to withstand it.  
Fourthly, God often by this means trieth what Answer 4 is in us, and whether we will acquit ourselves like men, adhering unto him even in the midst of danger: Thus God tries job, who in his heavy affliction promiseth not to forsake God though he kill him. And therefore seeing that both Satan thus tempts, and God tries, we had need to expect afflictions, and to prepare ourselves for them.  
What afflictions must we expect? Quest. 6  
First, sometimes violent winds; that is, external Answer 1 power, opposition, and persecution.  
Secondly, sometimes floods; that is, the wicked Answer 2 customs of our days and times; and the persuasions, and allurements of our society and friends.  
Thirdly, sometimes showers; that is internal lusts, Answer 3 and assaults, by our carnal affections.  
These we must expect, and these we must labour carefully to arm ourselves against.  
1. We must be watchful over our internal desires, and take heed of the lust of the flesh, the lust of the eyes, and the pride of life. 1 john 2.16. for these are shrewd showers.  
2. We must take heed of the persuasions, and examples of men; For,  
First, some persuade unto heresy, and schism.  
Secondly, some persuade unto iniquity and sin, as drunkenness, adultery, theft, and the like: and that sometimes by word, sometimes by example. And these sometimes are strong streams.  
3. We must expect, and prepare against persecutions; for these are winds, and storms; whether they be First, open persecution. Or,  
Secondly, hatred, loss of goods, or some inferior punishment. Or,  
Thirdly, scoffing and deriding: as Ishmael persecuted Jsaac.  
§. 4. And it fell not. Sect. 4  
We may see here the security of the godly; our Saviour himself saying, that those who hear and do his words are like a house built upon a rock, which the winds and storms of temptations and afflictions cannot overthrow: according to that of the Psalmist, Psal. 15.5. He that doth these things shall never be moved: 
Psal. 125.1.  And again, They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever. Psal. 125.1. Yea the phrase or words here used are worth observing for the further proof of this: In this 25. verse, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used: in verse. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the first signifies properly to fall, the second to cut off: To show how that afflictions,  
Fall upon 

The righteous, as the storms, tempests, and floods fall upon the rock; who notwithstanding all their fury stands , and is not cut or broken in pieces by them.  
The wicked, and hypocrites, as the axe falls upon the wood, which is cut in pieces by the weight and sharpness thereof, read. Job 38.11. Psal. 104.6. and 46.1.    
Section 5 §. 5. For it was founded upon a rock.  
Quest. 1 What is the meaning of these words.  
Answer. The Church of God in Scripture is compared to a house, City, & Temple; and therefore the beginning, proceeding, and increasing of the same is rightly compared to a building. Now in a building there must be a foundation upon which all may r●st, and stay, that is put into that same building: And the foundation must be sure, firm, and ; for otherwise it will fail, and so all others parts of the building wanting their stay, will fall to the ground. Now nothing is so firm sure, and  as a Rock: and consequently no building so strong as that which is raised upon a rocky foundation. A house (saith our Saviour in this place) builded upon the sand is easily ruinated, & soon shaken ●o pieces; but that which is builded upon a rock standeth sure, and firm, notwithstanding the fury, and violence of the floods, winds, and tempests: So that by a rock in this place is meant a sure foundation, that will not fail, nor be moved or shaken, how great a weight soever be laid upon it: And a man that persists in the observation of those things which he hath learned from Christ is here meant by the house built upon the rock.  
Quest. 2 How many things are required in a firm and sure foundation? Answer.  
Three, namely, first, That it be the first thing in the building.  
Secondly, that it bear up all the other parts of the building; And  
Thirdly, that it be firm and : For as Christ saith, If the eye that is the light of the body, be darkness, how great is that darkness? Matth. 6.33. So, if that which is to support and bear up all, do fail, and shrink, all must needs be shaken and fall a sunder.  
Quest. 3 Who is this Rock, or foundation?  
Answer. Christ only is that foundation upon which the spiritual building of the Church is raised; because he only is that beginning whence all spiritual good originally floweth, and cometh; and upon whom all the persuasion of the truth of things revealed stayeth itself, as being the Angel of the great Covenant, and that eternal Word, that was with God in the beginning; And upon whom all our hope, confidence, and expectation of any good groundeth itself; all the promises of God being in him Yea and Amen. 2 Cor. 1.20. 
1 Cor. 3.11.  And in this sense the Apostle S. Paul saith. Other foundation can no man lay, then that which is laid, even jesus Christ.  
Is there no o●her Foundation of the Church but Quest. 4 only CHRIST?  
First, in general, In respect of some particular Answer 1 times, persons, and things, and in some particular and special considerations, there are other things that may rightly be named Foundations, both in respect of the spiritual building of the Church; and in respect of the frame and fabric of virtue, and well-doing raised in this building.  
Secondly, the first and principal virtue, namely Answer 2 Faith, upon which all other virtues do stay themselves, & from which they take the first direction that any virtue can give, is rightly named a foundation.  
Thirdly, in respect of the form of Christian doctrine, Answer 3 the first principles of heavenly knowledge, are rightly named a foundation. Hebr. 6.1.  
Fourthly, in respect of the confession of the true Answer 4 faith concerning Christ, the first clear, express, and perfect form of confession that ever was made, concerning the same, may rightly be named a foundation; And in this sense Peter's faith, and confession is by divers of the Fathers named the Church's foundation (Leo, in Annivers. Assumpt. serm. 2.) But they understand not by the faith and confession of Peter, either the virtue, and quality of faith abiding in his heart and mind, or the outward act of confessing, but the form of confession made by him when he said, Thou art the Christ, 
Matth. 16.16.  the Son of the living God: upon which form, as being the rule of all right believing, the Church of God is builded.  
Fiftly, in respect of the supernatural knowledge Answer 5 of God in Christ, the first and immediate revelation made to the Apostles from whom all other were to learn, may rightly and justly be named a foundation, upon which the faith of all aftercommers is to stay itself, 
De pont. Rom. lib. 1. cap. 11. Revel. 21.14.  and from which in all doubts they must seek resolution. And in this sense Bellarmine saith truly, that the Apostles may be named foundations of the Church, according to that description, in the Revelation of Saint john, of the wall of the City of God, that had twelve foundation-stones upon which it was raised, and in them written the names of the Lambs twelve Apostles: And in these respects these things may be called foundations, but the main & principal foundation of the Church is this rock jesus Christ.  
Verse 1. Verse 1 When he was come down from the mountain, great multitudes followed him.  
Many we heard came unto Christ. Chap. 4.25. Observat. and now we see they will not departed from him: teaching us, that the heart being once truly touched to the quick followeth Christ willingly: The Sermon was long, yet they stay it out; the sermon was ended, yet they depart not; the preacher descends, but yet they leave him not, but follow after him.  
Why do so many follow after Christ? Question 1  
First, because his fame was spread abroad, & great Answer 1 & excellent things were spoken of him. Math. 4.24.  
Secondly, because his words were sweet & gracious, Answer 2 able to win, & allure: Luke 11.27. Matth. 7.28.  
Thirdly, because many were sick, and diseased: Answer 3 And therefore because he healed such, many followed after him. Matth. 4.24.  
Question 2 Whence is it that the word of Christ is now so frequently despised, and contemned?  
Answer 1 First, because it is not esteemed as a thing of great price: and therefore men slight it. Isa. 53.1.  
Answer 2 Secondly, because the preachers of the Word are either infamous in themselves, or not famous among men; if their lives be corrupt, or their persons be contemned, the word they bring must needs be despised.  
Answer 3 Thirdly, because there are few or none sick among us: we are not sensible of sin, or sickness, or of our spiritual maladies; And therefore we despise the Physic contained in the word. The Scribes and Pharisees were not sensible of their spiritual blindness; and therefore they slight Christ and his doctrine. 
john 9.41.  John. 9.41. Yea hence it is that,  
1. We do not hear the Word of God with joy, but with weariness; because we feel no want of it. Malach. 1.13. Neither,  
2. Do we hear it with carefulness; that is, so hear it, that we may lay up what we hear carefully in our hearts, and practise it diligently in our lives? Acts. 2.37. and 8.6. and 10.33.  
Question 3 Do all these who follow Christ, follow him out of true zeal?  
Answer 1 First, No, because many fell away: john. 6. and many of his followers afterwards cry, Crucify him, Crucify him.  
Answer 2 Secondly, Many are called, and but few chosen; and therefore all these were not good, Matth. 20.16. and 22.14.  
Answer 3 Thirdly, there are divers sorts of followers, namely,  
1. Some follow Christ, only to be healed, and cured of their maladies.  
2. Some follow Christ only that they may eat of his loaves, or be fed by him.  
3. Some follow Christ only, that they may see and behold his miracles.  
4. Some follow Christ only that they may accuse him; or that they may hear or see something by which they may ensnare and entrap him. And therefore all that follow Christ, do not follow him out of true zeal.  
Question 4 How may we know whether we be zealous hearers of the word or not?  
Answer 1 First, by the end of our hearing; whether do we hear that we may obey? or for some other base, and by end?  
Answer 2 Secondly, by our desire to hear; whether do we hunger after the word of God? or only hear it upon the Lord's day, for the eschewing of the punishment of the law?  
Answer 3 Thirdly, by our joy in hearing; whether do we hear the word of God with delight? or with a tedious irksomeness, as some do, who think never an hourglass in the town so long, as the Churches is?  
Answer 4 Fourthly, by our benefit in hearing; whether do we gain knowledge by our hearing? or are we as ignorant as we were? whether do we grow up in grace by our hearing? or are we as dwarfish, and little, and weak, and childish as ever we were? Whether are we transformed and changed by our hearing? or are we the old men we were still? Certainly, he that hears for this end that he may obey, and desireth to hear the word, and delighteth in hearing the word, and groweth up both in knowledge, and grace by hearing the word, is a zealous hearer. But those who hear it for by respects, and do neither truly desire to hear nor delight in hearing, nor fructify by their hearing, are no zealous hearers of the word.  
Verse 2. And behold there came a Leper, Verse 2 and worshipped him, saying, Lord if thou wilt, thou canst make me clean.  
§. 1. And behold there came a Leper. Sect. 2  
What, and how many things are observable in Quest. 1 this verse?  
Three, viz. 

First, the person, who was a Leper; Answer. There came a Leper unto him.  
S condly, the Action; he worshipped him, and called him Lord.  
Thirdly, the petition; which is folded up in the form of a Profession— 

Thou canst cure me  
If thou wilt.      
This verse is an history of a Miracle wrought by CHRIST, not long after his sermon, to teach us, Observat.  
That the end of Miracles is to confirm the doctrine taught and delivered.  
Is this the only end of Miracles? Quest. 2  
No; for there are in all three ends of Miracles; Answer. namely,  
First, to confirm the Doctor, and teacher: Thus Nicodemus acknowledgeth CHRIST to have come from God, because of the great works he did. john. 3.2. To this end read these places. john. 4.29. and 6.2.14.30. and 7.31. and 9.16. and 10.38. and 11.47. and 12.18. Acts. 2.22.  
Secondly, to confirm the doctrine which is taught; Read for the proof of this these places. Exodus 4.2.6. Mark. 16.20. john. 2.11.23. and 4.48. and 20.30. Acts. 2.43. and 4.29.30. and 6.7.8. and 7.36. and 8.6.13.  
Why then are not Miracles wrought in our Quest. 3 days, if they serve for the confirming both of the Doctor and doctrine?  
Because Miracles are not given to believers, Answer. but to infidels: 1 Cor. 14.22. Rom. 15.19.20. and 2. Cor. 12.12.  
Thirdly, another end of Miracles is to show spiritual cures by temporal: Christ heals the sick, to show that he is the only Physician of the soul: read Matth. 11.5.6. etc. and compare it with Isa. 35.5. and 61.1. etc.  
And therefore when we read this, or any other Miracles of this kind wrought by Christ and recorded in the Gospel; we should make this use of it, namely,  
1. Acknowledge God in Christ. john 17.3. and 10.38. And,  
2. Acknowledge the truth of the Gospel. And,  
3. That all the infirmities and maladies of our souls are cured only by Christ.  
What manner of disease or sickness was the leprosy? Quest. 4  
First, it was a most loathsome sickness: Answer as appears thus,  
1. Those who were Leprous were to be separated from the society of men. Levit. 13.46. Num. 5.2.  
2. The Leper must have his  burnt. Levit. 13.52.  
3. If any of the Priests become Lepers they must be separated, and not suffered to offer sacrifice, until they were healed. Leviticus. 22.4.  
Answer 2 Secondly, the Leprosy was a contagious and infectious disease; and hence it was that they must be separated, and their garments burnt, and the house, and walls, and stones removed. Levitic. 14.  
Answer 3 Thirdly, the Leprosy was an hereditary disease; as we see in Gehezi. 2 King 5.27.  
Answer 4 Fourthly, it was a disease scarce curable; a disease only healed by God (2 King 5.7.) because it was sent by him as a punishment; as we see in joah, 2. Samuel 3.29. and Miriam, Numb. 12.10. and Gehezi 2. King 5.27.  
Answer 5 Fiftly, hence such strict charge was given by God, that the Leper should diligently observe and do whatsoever was enjoined him by the Priest, or Levite, for curing of his Leprosy. Deuter. 24.8.  
Quest. 5 What may we observe in the Leprosy for our instruction?  
Answer. 1 First, that although it was a corporal disease, yet it was cured by CHRIST; to teach us, That Christ cures the body as well as the soul; as we see in Peter's wives Mother; and ●n Paul 2 Cor. 1.8.  
Quest. 6 Why doth Christ heal corporal infirmities, and diseases?  
Answer 1 First, that he might show himself to be merciful in all things, both towards body and soul.  
Answer 2 Secondly, that he might show himself to be a Cornucopia unto us, from whom we might have whatsoever is good either external or internal. Rom. 8.32.  
Answer 3 Thirdly, that he might show himself to be Lord both of body and soul.  
Answer. 2 Secondly, the Leprosy was a disease scarce curable, and yet Christ cures it; to teach us, That unto him nothing is impossible: Christ came in the power of the Father, john 10.38. And therefore he can heal all our diseases, Psalm 103.3. Wherefore none should be terrified with the greatness of danger, whether Temporal (for God can deliver David from the Bear, and Daniel from the lion, and the three Children from the fire) or Spiritual, for whether our sins be many, or great, or of long continuance, yet the Lord can take them away, and pardon them. Isa. 1.16. Ezech. 18.)  
Answer. 3 Thirdly, we may observe, how the Leprosy is a Type and Figure of sin: and that in many respects. viz.  
1. Of all other diseases Leprosy is conceived to be the greatest: The falling sickness, the Palsy, the Convulsion, the Plague, are great evils; but either they are not perpetual, or not di●turnall, or at least a man is not separated for these; but the Leprosy is a cleaving evil, and so abominable, that he who is taken therewith is excluded from the society of men. Thus of all evils, sin is to be esteemed the worst, and greatest. Poverty, imprisonment, sickness, and death are evils; but yet such evils, that either a man may be delivered from them, or else they may become unto him the end of evils; but sin is an evil which endures with us, and at length brings us (without repentance) to eternal misery. And therefore we should not slight sin as the most do, thinking it no great matter; but conceive it to be some great, and infinite thing, yea the very Epitome of all evils: and consequently a thing which can never be hated, abhorred, or detested enough.  
2. The Leprosy is an hereditary evil; a disease which the child hath from the Father, and which is again by the child derived to posterity. So we,  
First, receive sin from our parents. And,  
Secondly, contaminate our posterity by sin. And therefore both for our own, and our issue's sake we should take heed of sin.  
3. The Leprosy is a most loathsome disease, odious both to God and men; for the Leper must be separated from God's sanctuary, and man's society; So sin is unto God so abominable that he cannot endure either to see sin, or to hear a sinner: Iniquity makes man more odious and deformed in the sight of God, than any monster or dead Carcase. jerem. 5.25.  
4. The sent and smell of a Leprous man is of all other diseases most grievous and irksome unto the nostrils of any, because all the humours in such are vitiated and corrupted; thus although by reason of our corrupt nature, sin stink not thus in our nostrils; yet certainly of all noisome smells (unto the Lord) it is the worst. Hence the Lord complains of the wicked, 
Psalm. 5.9.  That their threat is as an open sepulchre: that is, as from a sepulchre, wherein lies a dead rotten carcase, issueth forth a most vile stench, and unsavoury, and unwholesome smell, when the grave is open; So from a man whose soul is dead by reason of sin proceedeth nothing but loathsome scents.  
5. The Leprosy hath his root within, but yet doth putrify and corrupt the body outwardly, making the skin loathsome both to the eye and nose: So sin is rooted in the heart, but buds forth, and shows itself in the life and conversation. Rom. 7.18.  
6. The Leprosy grows, creeps upon men, and acquires strength by little and little; So sin by little and little increaseth both in strength, and number: that is, one sin taking root in us, at length we become to be hardened therein; and being once thoroughly captivated by one sin, we become shortly after slaves unto others. And therefore Principi●● obsta, strangle sin in the birth, and stop the course thereof at first.  
7. The Leprosy was contagious, and infections; 
Levit. 13.45.  and therefore when the Leper went abroad he had his mouth covered with a cloth, and when he saw any, he cried, I am unclean, I am unclean; that so all men might learn to avoid him. Thus sin is infectious. Regis ad exemplum; the sin of the Father easily corrupts the children; the sin of the Master his servants; the sins of superiors which appears unto men, is a great snare unto inferiors; and therefore every man should labour so to suppress his sins that they may not be perceived by others, and so infect others; and Magistrates should be careful to punish those who like Sodom hid not their sins, but discover them to the world. And for these properties in the Leprosy, the person infected must be careful to use diligently all means for the redress, and cure thereof. Deuter. 24.8. etc. And so must we in sin.  
Quest. 7 How is Leprosy to be cured? how is sin to be healed?  
Answer. For answer to this question, I refer the reader to what hath been said before. Chapt. 7. Verse 5. Cast out the mote, adding only a word or two out of this verse. This Leper desiring to be cured repairs unto Christ, and so is healed; and thus must we do; fly unto Christ the sole Physician of the soul, and then we shall be safe. None are cured by Christ but those who come unto him; wherefore he calleth, and exhorteth men to come, Matth. 11.28. John 7.37. And therefore we should prepare ourselves by prayer, meditation, and hearing, and then (with the Leper) come unto the Lord.  
Quest. 8 How must we come unto Christ?  
Answer 1 First, with a true sense of our Leprosy and sin; none comes unto Christ (as unto a Physician) but those who are sick, and Leprous, and diseased; for the sound need not the Physician but the sick Matth. 9.12. We are selfe-lovers; and therefore we ask daily Cui bono? and inquire what benefit it will be unto us? And where we feel no want, we have no w●●, neither labour for the thing awanting unto us; Wherefore we must be sensible of our misery, and of the want of Christ, or else we shall never (with this Leper) run unto him.  
Answer 2 Secondly, we must come unto Christ with humble, and hearty repentance of our sins.  
Answer 3 Thirdly, we must come with hearty prayer; begging and craving mercy at his hands; and that he would be graciously pleased to pardon our sins, and heal our sores, and purge our souls.  
Answer 4 Fourthly, we must come unto Christ in faith: For when we are sensible of our sins, and of the want of our Saviour; when we are sorrowful for our sins, and the lack of our Saviour, when we desire to leave and forsake our sins, and to embrace our Saviour; when we implore fervently the throne of Majesty to free us from misery, and to make us partakers of mercy; then with boldness of confidence we may come unto Christ, being certainly assured that he will heal us as he did this Leper.  
Sect. 2 §. 2. And he worshipped him, saying, Lord.  
Question 1 Why doth this Leper only of all the multitude worship Christ?  
Answer. Because the rest came to see Christ, or at best to hear him; but he came to pray unto him: They who would see or hear him, might obtain their purpose the most conveniently, standing upon their feet: but those who would pray unto Christ must prostrate themselves upon their knees, as this Leper Observat. 1 did. Teaching us, that humiliation, yea and that of body, becomes those who pray unto God.  
Question 2 Why doth humiliation and humility become those who pray?  
Answer. 1 First, it becomes them in respect of God: The heavens, stars, and Angels are impure in comparison of the Lord: And therefore with how great reverence should we approach unto so glorious a Majesty. Read 1 Samuel 6.22. and Psalm 2.11. and Isa. 66.2.  
Answer. 2 Secondly, humility becomes those who pray, in respect of themselves; GOD unto whom we pray, is clothed with Majesty and glory, as with a garment; but what are we that pray? we are,  
1. Most vile creatures in ourselves, and in comparison of our God; being worms and no men. 
(a) job 25.6. and Psal. 22.6.   
2. We come unto God to buy temporal and spiritual provision, for our bodies and souls; or rather to beg it, for we have neither money nor money worth. 
(b) Isa. 55.1.  And therefore being such vile, and contemptible creatures in regard of God, and so poor and indigent in ourselves, we cannot come with too great humility and reverence before the Lord.  
3. We come unto God, or into his presence, as Malefactors, yea as traitors. 
(c) Daniel, 9.7. etc.  And therefore if we desire to find favour we must come humbly: If a rebel coming before the King should show small or no submission and reverence unto the King, all beholders would say, he deserved no mercy or pardon from the King. And therefore if we either consider God or ourselves, we must needs acknowledge, that humility, and humiliation becomes us when we pray.  
Thirdly, God looks upon those who pray, marking, Answer. 3 and observing, both the heart and body in prayer, and accepting of those who come with humble bodies, and humbled souls: Isa. 57.15. and Psalm 138.6. And therefore humiliation and humility becomes us in prayer, if we desire to be accepted of God.  
Fourthly, Humility helps us in prayer; For it is Answer. 4 a means  
1. To curb, and restrain, and keep bacl evil affections, and wand'ring cogitations, when we pray. Yea,  
2. It is a means to help, and rectify our good affections; to wit, both humiliation, and fervour.  
Doth every reverend gesture in prayer please God, Question 3 or approve us unto him?  
First, a man may hypocritically show forth some Answer 1 signs of humility and humiliation in his prayers; an hypocrite in his prayer may lowlily prostrate himself before GOD; but neither please God therewith, nor approve himself unto God thereby: because he doth it for the praise of men.  
Secondly, some in their prayers seem outwardly Answer 2 humble, but it is merely formal, their prayers being without heat, or life: And therefore God accepts neither of them nor their prayers.  
Thirdly, some, conjoin these together; that Answer 3 is, are humble in their bodies, sincere in their souls, and fervent in their supplications; and these are acceptable unto God, and approved by him.  
What gesture did the Saints (in holy writ) use Question 4 in their prayers?  
First, sometimes they prayed with their garments Answer 1 torn; as David did, 2 Sam. 12. and Hezekiah, Isa. 37.1. etc.  
Secondly, sometimes they prayed being arrayed Answer 2 in sackcloth, fitting in ashes, and earth upon their heads, jonah. 3.8.9.  
Thirdly, sometimes they prayed with their hands Answer 3 stretched forth, or lifted up. 1 King. 8.22. and Exod. 17.11. and 1 Tim. 2.8.  
Answer 4 Fourthly, sometimes they prayed with fasting, weeping, and prostration, lying flat upon the ground. Thus did David 2. Samuel 12.16. and Elias. 1 King 18.42, and Christ. Matthew 26.39. Luke 17.16.  
Quest. 5 Why doth this poor Leper invocate Christ with so great vehemency, as is here expressed?  
Answer. Because he is sensible of the need he hath of the help of Christ: From whence we may observe,  
Observat. 2 That the sense of our want and poverty is the best way, and means unto humiliation. And therefore let us acknowledge our barrenness and poverty of grace; that we may be humbled, and also made more fervent in our prayers. Certainly we shall never burn with an ardent desire after Christ, nor truly long for him, so long as all goes well with us, and we have affluence, and peace, and joy in temporal things: And therefore let us seriously consider these things, namely,  
First, the danger we are in by reason of Satan, who like a roaring Lion seeks whom he may devour. 1 Peter. 5.8. And is always watchful and never weary.  
Secondly, let us consider our unknown sins; how many they are, both of thought, word, and deed.  
Thirdly, let us take some notice of our blindness, and drowsiness in the ways of the Lord.  
Fourthly, let us observe the nature of the world wherein we live, how ready it is to alienate and estrange our hearts from God.  
Fiftly, let us consider that none can preserve us from Satan, or the world, or our sins; or redress that natural, and innate blindness that is in us, but only Christ: That thus being sensible of our lack of Christ, we may cry the more fervently after him.  
Sect. 3 §. 3. If thou wilt.  
Quest. 1 Is not all doubting condemned? or doth the Leper speak doubtingly?  
Answer. 1 First, perhaps it was a doubting mixed with faith; and that in a double regard; namely,  
1. In respect of the Hypothesis, because he had no promise that CHRIST would heal him. Calvin s.  
2. Or in respect of the Thesis; he might doubt of the love of Christ towards him; and that one of these four ways, to wit, either,  
First, through infirmity, and weakness of faith; Or,  
Secondly, because he was conscious of his own unworthiness, that Christ should do it for him. Or.  
Thirdly, by reason of the greatness of the work; Leprosy was in a manner held incurable (as was formerly affis med) And therefore the nature of the grief might make him doubt of the cure. Or,  
Fourthly, through the greatness of the desire he had to be healed: an earnest and longing desire aft●r a thing, doth always bring doubting along with it, and therefore no wonder if the poor Leper doubted through the strong and earnest desire he had to be healed.  
Secondly, but he doth not seem to doubt of the Answer. 2 thing; as appears thus,  
1. The phrase is used in the certainty both of the 

Thesis; who knoweth whether he will repent, and turn, and leave a blessing behind him 
(d) joel. 2.14  that is, certainly he will, if you do but rend your hearts and turn unto the Lord, verse 13.  
Hypothesis; thus Caleb saith unto joshua, If so be the Lord will be with me, than I shall be able to drive out the Anakims'. joshua. 14.12.    
2. Here the Leper doth acknowledge that as it is with God, so it is with Christ, namely, that his power is governed by his will (if thou wilt thou canst) but in men it is contrary, for they must only do those things they can, not what they would.  
Why doth not the Leper plainly beg this at Quest. 2 Christ's hands, desiring him to cure him.  
First, because there was no need of it; and that Answer. 1 in these two regards, to wit,  
1. Because his malady and disease spoke for him.  
2. Because a faithful heart is manifest and open Answer. 2 unto God.  
Secondly, because he was modest; he had deserved nothing at Christ's hands, and the thing which he desired was great, wherefore he doth only insinuate what he would have.  
Thirdly, because we ought not peremptorily to Answer. 3 beg any temporal thing at the Lords hands; it being sufficient to profess our faith unto God, and to submit ourselves unto his will. Daniel. 3.17. Teaching us,  
That we must not peremptorily desire any gifts from God, but refer ourselves unto his will: Observat. Thus Christ teacheth us to do, when thou prayest, say, Thy will be done: and thus he doth himself, Father if it be possible, let this cup pass from me, yet not as I will, but as thou wilt, Matth. 26.39.  
Why may we not peremptorily desire good gifts, Quest. 3 and blessings from God?  
First, because it is our duty to prefer the will Answer 1 of God before our own.  
Secondly, because God is infinite in wisdom; he Answer 2 knows a stone from bread; and what may be good for us, and what hurtful, both for the present and the time to come: And therefore there is great reason that we should refer ourselves to his most blessed will.  
Thirdly, because God is infinite in love and good Answer 3 will towards us, as he knows what is good for us, so be is willing to give only that which is good unto us: as he knows better than we what is good, so he loves us better than we can love ourselves, wherefore it is best for us to commit and commend ourselves wholly unto his tuition and care.  
Fourth, we should not peremptorily beg any Answer 4 thing at God's hands, because we ought to love him better than ourselves, and it is the office of love to prefer his glory before our good. And therefore we should desire nothing further than may stand with his glory, be the thing in our apprehension never so profitable for ourselves: For otherwise we shall be found to be lovers of ourselves more than lovers of God. And therefore we must not beg temporal things, as some are wont to do peremptorily; but modestly, and submissively; as for example,  
1. Some beg riches at God's hands, never considering that they may become poison unto them 
(e) Pro. 20.8. .  
2. Some pray for honours, never remembering that they are slippery places 
(f) Psal. 73.18. .  
3. Some desire freedom from some calamity, although perhaps it be a precious balm unto them for the cure of, their sick and diseased souls. Wherefore let us confess and acknowledge, that we know not what is, and may be good for us; and therefore refer ourselves wholly unto the Lord, to be guided, directed and disposed of by him as he pleaseth.  
Quest. 4 How must we begin our prayers unto God?  
Answer. With meditation; we must ruminate, and contemplate of our estates, before we supplicate unto the Lord of glory.  
Quest. 5 What must we meditate of before we pray?  
Answer. First, of the will of God. This is the confidence that we have in Christ, that if we ask any thing according to his will, he heareth us 
(g) 1 John 5.14. . Before we pray, we should seriously consider whether those things we are to beg be agreeable unto the will of God or not; for if they be not, we can then have no hope to be heard at all.  
Answer 2 Secondly, meditate upon the promises which God hath made, to hear those, who live, and pray according to his will revealed in his word.  
Answer 3 Thirdly, meditate upon thy own disposition, estate, and wants; And then thou mayst pray confidently, otherwise thou prayest either doubtingly or presumptuously.  
Sect. 4 §. 4. Thou canst make me clean.  
In these words the Leper doth express the strength of his faith.  
Quest. 1 How doth he express or prove his faith?  
First, by his coming unto Christ, as the only Answer 1 Physician of his grievous disease.  
Answer 2 Secondly, by his humility, or worshipping of Christ, either by falling upon hi● knees (as Saint Mark saith) or his face, as saith Saint Luke, for this was not only a civil reverence, but a true religious adoration; because he did not honour him only as a Prophet, but adore him as a God, as appears plainly by his prayer unto him.  
Answer 3 Thirdly, by his prayer the Leper doth express his faith, Oh Lord (saith he) if thou wilt thou cast make me clean; in which words are laid down a clear confession of his faith, trust, and confidence in Christ; For,  
1. He calls him Lord, and that not only as a title of honour, but as belonging unto him as God.  
2. He ascribes divine Omnipotency unto him; that he can do what he will; yea, he can if he will expel and drive away his Leprosy: where we see that he is certainly assured of Christ's divine power, neither doth he doubt of his will; and yet he will not presume, but refers himself wholly to the will of Christ, as if he would say, Oh Lord if thou wilt thou canst, if thou wilt not I prescribe nothing, but leave it to thy freewill to dispose of.  
Quest. 2 Why did he not say, Oh Lord thou canst, and thou wilt make me clean?  
First, because he had no express promise that he should be heard, or healed of this particular Answer. 1 grief, faith not assuring us of freedom from any particular temporal evil.  
Secondly, because he knew that God will have Answer. 2 us bear the cross that he layeth upon us; therefore he will not prescribe any thing unto Christ.  
Thirdly, he will not peremptorily say, thou Answer. 3 canst and thou wilt, or positively desire that Christ would reduce his power into act, and heal him, because he was not ignorant, that we are oftentimes ignorant what may be truly good and profitable for us: Faith dare go no further, neither presume any more of God than is expressed revealed, and promised in the word; now from the word the Leper is,  
1. Certainly assured of God's omnipotency & power, that unto him nothing is impossible, yea,  
2. Of the goodwill and mercy of God towards his children in spiritual graces: yea,  
3. He doubts not of Christ's love and mercy towards him in temporal & corporal things; but yet he will not presume so fare, as to prescribe any thing, but submits himself thus wholly unto his will; That he can do wh●t he will, and he knows he will do what may be for his own glory, and his poor servants good.  
What is the nature of true faith?  
First, not only to assent unto, or to believe the Quest. 3 promises of the Gospel in general, but also particularly Answer 1 to apply them unto ourselves.  
S●condly, the nature of true faith may be lively seen in this Leper; who, Answer 2  
1. Doth acknowledge Christ omnipotent, and merciful: And,  
2. Doth deny himself, humble himself unto Christ, and acknowledge his uncleanness, and unworthiness that Christ should glorify his power and mercy in him: And,  
3. By a sure trust and confidence doth apply the promises, and power of God unto himself; that as Christ can do all things, so he will also do what may be for his glory and the good of his unworthy vassal.  
Verse 4. And Jesus saith unto him, see thou tell no man, but go thy way, Verse 4 show thyself to the Priest, and offer the gift that Moses commanded, for a testimony unto them.  
Clichthoveus (a Papist) objects this verse for humane satisfactions, thus; Objection. if the Laws which enjoin satisfaction be impious, then why doth Christ command this Leper to observe them now when he is cleansed, saying, Go show thyself unto the Priest, and offer the gift that Moses commanded for a testimony unto them: where by showing of himself is meant secret confession, and by the oblation is mystically meant satisfaction.  
First, the argument being Allegorical is of no Answer 1 ●orce; for where doth the Scripture say, or intimate, that showing and offering do signify confession and satisfaction?  
Secondly, if we should grant that this precept Answer 2 were Typical, yet we would not grant that by this offering were signified any satisfaction: and that for these reasons, viz.  
1. Because no oblation in the Law of Moses was instituted for a punishment, but for a Type.  
2. Because Christ himself when he commanded the cleansed Leper to offer, adds the cause, For a testimony unto them: Maldonate expounds the place thus, See thou tell no man, but show thyself unto the Priest, and offer the gift that Moses commanded, that they, (to wit, the Priests, Scribes, and Pharisees) who most of all oppose me, may be the first witnesses of my Miracles, that so by their own testimony, their own incredulity may be reproved. And therefore we deny that Christ here imposed any punishment upon the Leprous man after he was healed; or any thing in the stead of punishment; or that in this precept there was any Type of punishment 
(h) Chamier Tom. 3. the satisfact. l. 23. cap 12. §. 37.38.39. fol. 1009. .  
Verse 5.6. Verse 5.6. And when Jesus was entered into Capernaum there came unto him a Centurion, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.  
Section 1 §. 1. And when he was entered into Capernaum.  
Christ (who knew all things) knew that Capernaum was a most corrupt place; and yet he comes thither to abide there for a while.  
Quest. 1 Why doth Christ come into corrupt Capernaum?  
Answer 1 First, To show, that although they were wicked, yet he was prepared to call them unto repentance, or to teach us, That the calling of Christ is wanting to none, Observe. except they be wanting unto themselves.  
Quest. 2 How doth this appear?  
Answer 1 First, from these places of Scripture, 2 Chron. 36.16. Zach. 1.3. Prov. 1.24. etc. Math. 23.37. Rev. 3.20.  
Answer 2 Secondly, from the scope of Christ, which is twofold,  
1. The first scope of our blessed Mediator is our conversion; and this proceeds from the will of Christ.  
2. The second scope of Christ is the confusion of the wicked; and this proceeds from necessity, or their obduration: because they will not be converted. And therefore we must needs acknowledge with the Prophet, that our destruction is from ourself 
(i) Hos. 13. Object. .  
But it may be objected by some, that they seek, and pray, and yet are not converted.  
Answer 1 First, it may be thou seekest, and prayest feignedly, and hypocritically, Math. 15.9. Or  
Answer 2 Secondly, impurely: thou seekest, and prayest, but in the mean time continuest in sin: Or,  
Answer 3 Thirdly, sluggishly, and negligently; and not fervently, Rom. 12.12. Jam. 5.12. For undoubtedly, if we seek Christ, and pray unto him sincerely, purely, fervently, and perseverantly, he will in his good time convert and heal us.  
Answer. 2 Secondly, Christ comes to corrupt Capernaum, to hasten vengeance upon the rebellious; or that all excuse may be taken away from them.  
Quest. 3 Are all those happy who enjoy the word of Christ?  
First, certainly it is a blessed thing in itself to Answer 1 be made partakers of the word: and therefore the Spirit pronounceth, The feet of those blessed who bring the glad tidings of peace, Rom. 10.  
Secondly, but it may be unto a people a heavy Answer 2 judgement: For,  
1. The word itself will condemn those who have enjoyed it, but not rejoiced in it, neither been obedient unto it, Ezech. 2.5.  
2. The word shall be taken away from those in judgement, who will not obey it: Acts 18. The Apostles shake the dust off their feet and departed; and Acts 19.9. Paul separates the Disciples and sends them away. And this (from whom the word is taken) becomes thus twice miserable; for  
First, they are deprived of the word, which is a treasure more to be prized then all the world.  
Secondly, the word being once taken away, all judgements both temporal and spiritual will certainly follow.  
3. Those unto whom the word was never preached shall be punished less, than those amongst whom it hath been: Tyre and Sidon shall be more favourably dealt withal then Capernaum, at the day of Judgement; and therefore it is evident, that the word accidentally may be unto a people a heavy judgement.  
4. The more grace and favour God hath showed unto any nation or people, the greater and more heavy shall their condemnation be, if they despise or slight the word. Capernaum was lift up unto heaven, by reason of the mercies and means offered unto her; 
Math. 1. ●●.  but because she made not such use of them as she ought, she was therefore plunged the more deep into hell. And thus it is clear that all are not happy who enjoy the word, but some thereby become much more miserable.  
Who are made more miserable by the word?  
First, those who only receive it; Capernaum Quest. 4 receives the word (Nazareth refuseth it) and the Answer 1 Galathians receive Paul Galath. 4. and yet become enemies unto him.  
Secondly, those who hear it, but believe it not, Hebr. 4.2. Answer 1  
Thirdly, those who say unto the Prophets prophesy not: and forbidden Ministers to preach. Answer 3  
Fourthly, those who neither are alured by the promises, nor terrified by threaten of the word Answer 4 of God, 2 Chronic. 36.16.  
Fiftly, those who are weary of the word, and begin to loathe it, Malach. 1.13. Certainly, Answer 5 it had been better for all these not to have enjoyed the word at all.  
How may we know whether we make such good use of the word, that we may be assured it is blessed Quest. 5 unto us?  
Examine these things viz. 

First, Answer. dost thou hear the word of God with contrition and compunction of heart; like those who were pricked in heart, Acts 2.37. or those who cried out, What shall we do? Luke 3.11.  
Secondly, dost thou hear the word with joy, as Samaria did? Acts 8.8.  
Thirdly, dost thou grow up, and increase, both in knowledge, and mortification, and faith, and all graces, by the word? 2 Thes. 1.3.  
Fourthly, dost thou with a full purpose of heart, continue and persevere both in hearing, & obeying of the word of God, without weariness or irksomeness? Certainly these are signs that we are better by the word, and it blessed unto us.    
Section 2 §. 2. There came a Centurion unto him.  
Quest. 1 What was this Centurion in regard of his quality?  
Answer. He was a man of great power; for the better understanding of this, observe these things.  
First, a Centurion sometimes was a Captain over fifty, as 2 King 1.9.  
Secondly, sometimes a Centurion had the governing and leading of 128. men.  
Thirdly, the ordinary Centurion was Captain over 256. men, Alex. ab Al. 350.6.  
Fourthly, the Soldiers every morning went to the Centurion's Tent to salute him, Alex. ab Al. 359.8.  

Luke 7.3.  Fiftly, this Centurion was above the Elders of Israel (as appears by his sending of them to Jesus,) and yet he humbles himself to Christ, as follows afterwards, to teach us, that not only poor and base people, but the greatest Potentates must humble themselves to Christ.  
Quest. 2 What was this Centurion by nation?  
Answer. He was a Roman, not a Jew; now salvation was of the Jews, Rom. 3.2. and 9.4. But yet we see Christ respects him, 
Ephes. 2.14.  to show that the partition wall was now broken down; and that God was not only the God of the Jews, but of the Gentiles also, Acts 10.34. and 13.26.47. and 22.21.  
Section 3 §. 3. Came unto him.  
The Centurion came not himself unto Christ, but came only by messengers, Luke 7.3. that is, by the Elders of the Jews, who were his Intercessors. Comestor. And hence the Papists urge the necessity and warrantableness of the intercession of the Saints unto Christ for us: Objecting Objection 1 many things. Eliphaz bids Job call upon the Saints. Job, 5.1 therefore it is lawful to do it.  
Answer 1 First, Eliphaz is reproved by God, for not speaking the thing which was right.  
Answer 2 Secondly, and I rather think that Eliphaz derides in that place, then commands such invocation.  
Object. 2 The Angels rejoice at the conversion of a sinner (Luke 15.10.) therefore they know what is done Answer 1 here on earth by us.  
First the Angels are ministering spirits for our good, and not the Saints; wherefore it follows not, the Angels rejoice at our conversion, therefore the Answer 2 Saints are to be prayed unto.  
Secondly, the consequence also is false another way: They know what is done by us, therefore they Objection 3 unto are to be invocated, follows not.  
The Saints pray for us; therefore we may pray Answer 1 unto them.  
First, for the Antecedent, I grant that the Saints pray in general for the accomplishing of the body of Christ, and the gathering together of the Answer 2 Saints.  
Secondly, for the Consequent: I say it is false; they pray thus in general for us, therefore we in particular, and for particular blessings may pray unto them, follows not. See before, Math. 6.9.  
Object. 4 The Saints see in the face of God all our wants (Math. 18.10.). Therefore we may pray unto them for particular blessings.  
Answer. The Antecedent is false; for they see the face of God, and therein all fullness of joy; but this is nothing unto the world, or unto the things done therein.  
Dives in hell prays unto Abraham, Lu. 16.23.  
First, this is but a Parable, and no real history. Object. 5 Answer 1  
Secondly, Dives prays but prevails not, neither Answer 2 obtains so much as a drop of cold water; and therefore this is but a poor Argument.  
Thirdly, the scope of the Parable is to show that Answer 3 after death wicked men shall not obtain the least mercy from God.  
Fourthly, the Papists say, that Abraham was in Answer 4 Limbo, not in heaven; and therefore this example will not avail them at all: Dives in hell prayed to Abraham in Limbo Patrum; therefore the children of men on earth may pray to the Saints in heaven; this follows not.  
The Papists distinguish here, saying that here is a double Mediation, viz. 

First, of Redemption; and this Object. 6 they affirm belongs unto Christ.  
Answer. But they give even this Answer. 1 unto Saints: For they have prayers unto God to forgive them their sins, and show mercy unto them, not Per Christi sanguinem, by the blood of Christ, but Per Thomae sanguinem, by the blood of Thomas Becket: not per merita Christi, not for the merit of Christ, but per merita Pauli, for the merits of Saint Paul.  
Secondly, of Intercession; and this Answer. 2 they say belongs unto the Saints.  
Answer. But Christ is our only Intercessor, Rom. 8.34. Hebr. 7.25. and 9.24.    
The Centurion here sends Legates, and Intercessors Object. 7 unto Christ; And therefore we may use the mediation and intercession of the Saints unto God.  
First the office of Christ was not as yet made manifest Answer 1 unto the world; neither known unto the Centurion, this new and living way unto God by Christ (Hebr. 10.21.22.) was not as yet clearly published, but now it is, and therefore this example proves nothing.  
Secondly the Gentiles did seem to be without Answer 2 the Covenant, Ephes. 2.12. and hence the Canaanitish woman did count herself but as a dog, who had right only to the crumbs that fell from the children's table, and not to the children's bread: yea, hence it is probable, that this Centurion sends the Elders of the Jews unto Christ, and comes not himself, because he was a Gentile: but now Christ calls all, both Jews and Gentiles, to come unto him, Math. 11.28. And therefore this example will help the Papists nothing.  
Thirdly, these Elders of the Jews which the Answer 3 Centurion sent unto Christ, were not Saints, but rebels, and enemies; and therefore hence they may as well conclude, that we may pray unto the damned in hell to be our intercessors unto God, as the Saints in heaven.  
Fourthly, Non est par ratio, the case is not alike, Answer 4 but in many things different; as is evident thus.  
1. The Centurion sends living men unto Christ, the Papists pray unto those who are dead.  
2. The Centurion speaks unto them; and before them; the Papists pray unto those who are not present with them, but in heaven.  
3. The Centurion perceives these Elders hear what he saith, and are willing to assent unto his request, and to go unto Christ for him: but we are not sure when we pray unto the Saints, of these things; but may justly doubt whether they hear us always or not? whether our requests be pleasing unto them or not? and whether they will mediate and intercede unto Christ for us or not? for all these will be hard to prove.  
4. The Centurion (as was said before) was a man of greater dignity than these Elders of the Jews; and therefore he commands them to go unto Christ in his behalf, and not entreats them; but the Papists dare not command, but only pray the Saints to mediate for them. And therefore from this place the Papists can prove nothing.  
Answer 5 Fiftly, this history, and Popish invocation of Saints agree and suit in some things, namely,  
1. The Centurion sends rebellious and wicked Jews unto Christ; and so do the Papists, when they pray unto some whose souls perchance are in hell.  
2. The Centurion gains nothing by their intercession. Non propter personam Sacerdotum, sed fidem ipsius 
(k) Chrysost. imperf. sup.  Christ condescended unto the request of the Centurion, not for the Jewish Elders sake, but for his faith's sake. So Christ hears the prayers of the faithful when they pray for themselves, but not the prayers of the Saints for unbelievers.  
Section 4 §. 4. Beseeching him.  
Question 1 Why doth this Centurion come so humbly unto Christ, seeing he was so great a man, and in so high place? Naaman the Assyrian would not thus abase himself, 2 King. 5.  
Answer 1 First, he did this, because he believed in Christ, & faith taught him to be humble; but of this afterwards.  
Answer 2 Secondly, because he had need of Christ; his servant was sick, which was an affliction unto him, and therefore he comes thus humbly unto Christ, Teaching us,  
Observe. That affliction leads us unto God; or makes us come humbly unto him, Read these examples. Numbers, 21.5.6.7. and 1 Samuel. 7.7. and 13.9.  
Question 2 How doth it appear that affliction draws us in humility unto God?  
Answer. 1 First, because in prosperity we are proud, puffed up, and self willed. Sic volo, sic jubee. But affliction pulls us down, as we see in Rehoboam. 2 Chron. 12.1. unto the 7. verse, and in jeroboam. 1 King. 13 4.6. and in Nabuchadnezzar. Daniel. 4.27.34.  
Answer. 2 Secondly, because in prosperity the conscience is hard, and bolted and fast locked against God; but affliction doth soften and unlock it; as we see in josephs' brethren. Genes. 42.21. and in David toward Shimei. 2 Samuel. 16.10.  
Answer. 3 Thirdly, when a man is once wounded, he is moved to seek for a Surgeon; when a man is afflicted than he seeks unto him who hath smitten him for redress, as we see Psal. 107.17.18.19. & in David, Psal 30.6. etc. and in Manasses. 2 Chron. 33.12.  
Question 3 What are the benefits we reap by affliction?  
Answer 1 First, it opens the eyes; in prosperity we think we are just, and good (Luke 18.11. and Isa. 65.5.) But in adversity we acknowledge our sins, and ourselves justly punished for our sins. Micah. 7.9. and Eccles. 7.5. and we have examples hereof in Cain, Genes. 4.13. and Adonibezek. judg. 1.7.  
Secondly, it mollifies and softens the heart, making Answer 2 it tender; as we see in Esau who weeps for the punishment, Genes. 27.34. and in David who laments for his sin. 2 Sam. 12. and Psal. 22. and 32.  
Thirdly, it rectifies the life, Read Psalm. 119.67.71. Answer 3 and 2 Chron. 33.14.16. in which places we shall see that both David and Manasses were made better by affliction.  
Fourthly, it makes the blessings, and gifts of God Answer 4 sweet unto us: for as it is a miserable thing to have been happy, so it is a happy thing to have been miserable: health is never so good, as after sickness, nor prosperity as after adversity.  
§. 5. My servant lieth at home. Section 5  
What is here meant by lieth? Quest. 1  
To lie, signifieth not to be unable to rise; Answer. but to be near unto death.  
What is here meant by home? Quest. 2  
By home he means his own house; Answer. showing thereby, that he had not put him out of doors, but had kept him as well in his sickness when he was unprofitable, yea a burden unto him, as in his health, when he was advantageous for him. From whence we may learn.  
That those servants who are sick are not to be forsaken in their sickness by their Masters: or, Observat. sick servants must not be turned out of doors.  
Why must masters keep their servants when they Quest. 3 are sick?  
First, because it is a work of Religion: to visit Answer. 1 the sick is a religious work. Matth. 25.37. therefore much more to relieve and care for those who are sick.  
Secondly, because Christians ought to be Answer. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full of affection, and compassion. Christ weeps for Lazarus, John 11. and for jerusalem. Luke, 19.41. Paul weeps for Epaphroditus. Philip. 2.27. and would have us to be tender over one another, as members of the same body. Rom. 12.14.  
Thirdly, because otherwise we should be worse Answer. 3 than the heathens or infidels: for although they know not what religion is, yet they know what honesty is, and therefore as a dishonest action, will not forsake their servants when they are sick, 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 sickness? Answer 1  
First, it proceeds from this, that we respect our own proper profit, and not brotherly love: this Centurion doth not thus, but speedily sends the Elders of the Jews unto Christ humbly beseeching him to cure his servant.  
Secondly, it springs from hence, that we do 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 we are disobedient or unprofitable servants, what would become of us? yea how miserable should we be?  
§. 6. Sick of the Palsy. Section 6  
These sicknesses which ever and anon are healed by our Saviour, are types and figures of the diseases & maladies of the soul: from whence we may observe,  
That our souls are sick of the palsy, Observat. until they be healed by Christ.  
Quest. 1 What is the nature of this grief and malady?  
Answer. 1 First, the disease is in the nerves, and doth so stop all the chinks, and pores, that the animal spirits cannot penetrate [Thus when the heart is stopped and shut up, grace, and the spirit of life cannot enter. Christ knocks at the door 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 heat commixed with them, and then the palsy is painful: 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 sin, and then we become desperate like Cain and judas.  
2. By the stopping of the chinks and pores of the nerves, so that the animal spirits cannot pierce into the sinews, is taken away motion. For,  
First, when sense is taken away, there is a numbness; And,  
Secondly, when sense and motion are taken away, then comes the palsy and shaking of the hand or head. 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 ourselves unto good, or to remove evil from us.  
3. Those who are sorely taken with the palsy, seem to be very well so long as they lie quiet; but if they once endeavour to walk, or work, than they either fall, or feel their impotency, & inability to do that which they desire. Thus is it with us, so long as we lie quiet in the bed of sin, we are well enough, and happy enough, thinking that we lac●e nothing, but are rich, 
Revel. 3.17.  abounding with all things: but if once we desire and endeavour to lay hold upon Christ, and to work out our salvation, we shall find that of ourselves we are not able to speak a good word, or think a good thought, or do any good deed.  
4. Those who are taken with the palsy, may dream that they are well, and can walk, and work, but when they awake there is no such thing: So men lulled asleep with carnal security persuade themselves, that they are in an estate of salvation, but when their conscience is awakened they find it otherwise. Thus much for the place of this disease.  
Answer. 2 Secondly, the cause of the palsy is a thick, and clammy phlegm which cannot be purged out: So a viscous perverseness and obstinacy cannot easily be expelled, neither loves to be disturbed, or removed. Acts 19.9. Hebr. 3.13. stiff necks hardly bend to the yoke of obedience. Acts 17.51. and hard hearts will not easily relent. Mark 16.14. but easily become rebellious and gainsaying. Jerem. 44.16.  
Answer. 3 Thirdly, the palsy doth cool all the blood, and the very arteries, and sinews wherein the spirit of life mixed with blood doth run: and so mortifies them by little and little. So sin hath killed all the grace that was in us in our first creation, and mortified all our zeal, in so much as now we are but rotten and corrupt carcases, reprobats unto every good work.  
Answer. 4 Fourthly, we may consider of the place or part affected with the palsy, which is either,  
1. Sometimes one side, or one member called the dead palsy; which if it have so thoroughly seized upon or settled and taken root in that part, that it cannot be removed, at length it killeth the wh●le body. So one reigning and remaining sin is suffi ient to bring both body and soul to eternal perdition and destruction.  
2. Sometimes the palsy goes from one side to the other, and from thence to the head: So our natural corruption leads us from one sin and degree of sin unto another, until at length it bring us unto final impenitency.  
3. Although this tough & clammy phlegm which is the cause of the palsy, settle more in one place then in another, yet is it spread & dispersed through all the body: so there is a general corruption in out whole nature, which shows itself more particularly in some sin then in other.  
4. There is a kind of palsy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that draws the sinews of the leg● together, and makes lame. And this I conceive was the cause of his lameness whom we read of Acts 3. So sin makes us lame and unable to walk in the ways of God, and to run the race that is set before us.  
Fiftly, we may consider the cure of the Palsy; Answer. 5 and therein these things, to wit,  
1. The cure of this disease is hindered, and the disease itself made worse by the air, if it be either cold, moist, thick, or cloudy: but is helped by the air, which is warm, dry, pure, and clear; So sin is cured by these means, viz,  
First, by a warm and hot zeal against sin and for God's glory. And,  
Secondly, by labour, industry, and endeavour, and not by ease, and idleness. 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 zeal, striving against all sin, and endeavouring after all grace, fervently and frequently, and then we may expect the internal joy of the holy Ghost in our souls.  
2. The neglect of diet doth display, and cause this disease to spread abroad itself, even unto the benumbing of the party: So to be negligent in avoiding the occasions of sin, to be inconsiderate in our actions and to be void of care and circumspection in our lives and conversations, doth at length bring us to insensibility in sin. Ephes. 5.16. And therefore we must be wary, circumspect, and prudent in all our actions, examining what is good and what is evil, what is helpful, and what is hurtful for us; and carefully avoid both sin & the occasions of iniquity.  
3. The palsy generally, and every kind thereof is very difficult to be cured at any time, but if it be once settled, perfected, or the nerves perfectly closed it is incurable. So sin cannot easily be expelled, or overcome at any time, but when it is perfect, and ripe unto harvest it is not to be removed, except the Lord be the more gracious, plucking us as brands out of the fire: And therefore let us labour to prevent it betimes.  
What is required of us? or how may we be free Quest. 2 from this palsy of sin?  
First, in general come (as this poor man did) unto Answer. 1 Christ, and let us not remain any longer buried Answer. 2 (as it were) in our flesh.  
Secondly, let us come into the air, that is, 

1. Into the warm air.  
2. Into the dry air.  
3. Into the pure air.  
4. Into the clear air.   That the Spirit may 

Renew us.  
Strengthen us.  
Lead us into all purity.  
Comfort us.    
Quest. 3 How may we know whether we be yet sick of the palsy of sin, or cured of it?  
Answer. 1 First, we may know and be assured that we yet languish of this disease by these signs following, viz.  
1. If we be so pervers in our will (Non persuadebis etiamsi persuaseris:) that we will not cease from sin although the Lord dissuade us by unanswerable arguments.  
2. If we be so hard in our hearts, that we are moved with nothing, changed in nothing.  
3. If our hearts be so benumbed, and senseless, that we hear the word of God, and all wholesome counsel, as in a dream or dark speaking.  
4. If we be cold in zeal, either against sin, or for God. These are certain signs of an abiding, and cleaving palsy.  
Answer. 2 Secondly, we may be confidently persuaded that we are cured of our palsy by these signs, namely,  
1. If our numbness be changed into sensibleness, that we begin to have a feeling of our estates.  
2. If our motion return: that we can in some sort walk in the ways of God, & work out our salvation.  
3. If we can move vigorously, like that recovered man, who skipped, and leapt, and praised God 
(m) Acts 3.7. etc.  if we can run with patience, cheerfulness, & strength, the race that is set before us: rejoicing in the service and work of the Lord, above all the ways of wickedness 
(n) Isa. 58.13. & Psal. 4.7. . And thus by the sense of our sins, and estates, and by our repentance, and new life, and true obedience, we may know that by Christ we are healed of our palsy.  
Verse 7 Verse. 7. And jesus faith unto him, I will come, and heal him.  
Sect. 1 §. 1. And jesus saith unto him.  
We may here see Christ's facility, who doth not deny to come, neither defer it, who neither saith, I will not come, nor I will come to morrow, but answers, and assents presently to their desires. Teaching us,  
Observat. That God is always ready to hear us, when we call upon him.  
Question 1 How doth it appear that God will hear our prayers?  
Answer 1 First, most clearly from these places of Scripture, Numb. 12.4. and 2 Sam. 12.13. & Psal. 32.5. & 107.17.18 19 Isa. 30.19. Agge. 1.12.13.  
Answer 2 Secondly, it appears thus, God hath made us weak, and unable to help ourselves and that for these two causes, namely,  
1. That we might depend upon him, and his good providence. Deut. 8.3. And,  
2. That being helped, and relieved by him, we might glorify & praise his name. Psal. 121.1.2. And therefore we may be certainly assured, that when in our necessity we call upon God, he will hear and grant our requests.  
Answer 3 Thirdly, the Lord is always ready, and prepared to hear, & to help, he stands at the door & knock●. Cantic. 5.2. Revel. 3.20. And therefore we may be sure that when we knock at the gate of his mercy, he will hear, and open unto us.  
Fourthly, that which God forbids us, he will not Answer 4 do himself, there being a sweet harmony betwixt his precepts, and his practice; But the Lord forbids us to delay to give, when we are presently able to supply the wants, and satisfy the desires of those who sue & seek unto us; [Say not unto thy neighbour, go, 
Proverb. 3.28.  & come again to morrow, & I will give thee, if thou hast it by thee] And therefore certainly the Lord will not put us off with delays, but will grant our requests.  
Fiftly, God hath ordained prayer as the way and Answer 5 means of obtaining what we desire; C●ll upon me (saith the Lord) in the time of trouble, and I will hear. Psal. 50.15. And, ask and ye shall have. 
Matth. 7.7.  And therefore we may easily know, what the reason is that so many are not delivered and freed from some misery wherein they are, or some malady which lies upon them, namely, because they pray not unto God. Ye have not, because ye ask not. James 4.2.  
Doth God hear all suitors? and if not, than whom Question 2 doth he hear?  
First, God hears not the prayers of wicked men. Answer 1 Prov. 15.8.29. john 9.31. Psal. 18.41. and 66 18. and. Isa. 1.15. and jerem. 11.11. and 14.12. Ezech. 8.18. And therefore if we desire that we may be heard, we must lay aside all impiety & ungodliness whatsoever.  
Secondly, God will not hear the prayers of hypocrites. Answer. 2 Matth. 15.9. Ezech. 33.31. And therefore we must put off the cloak of hypocrisy, and  ourselves with the garments of sincerity, if we desire to be heard.  
Thirdly, God hears the righteous. Psal. 6.8. and Answer 3 145.18. etc. & 1 King. 13.6. And therefore if we desire that the ●●quests which we offer up unto God may be heard and granted, we must labour to be made holy and righteous.  
Doth God hear all prayers, and if not, then what Question 3 prayers doth he hear?  
He hears only godly prayers, Answer. & such as are poured forth according to his will. 1 john 5.14.  
How must we pray? Question 4  
Pray according to these three rules, to wit, Answer.  
First, in general pray in faith for whatsoever thou Rule 1 desirest. Matth. 21.22. james 1.5. etc.  
Secondly, when thou prayest for spiritual graces Rule 2 pray thus, namely,  
1. Beg them in the first place: not as the Poet saith, quaerenda preunia primum, but as our Saviour saith, Sock first, the Kingdom of heaven, and the righteousness thereof. Matth. 6.33.  
2. Beg them earnestly, and ardently, yea with a true and unfeigned cordial desire, like Esau who sought for a blessing with tears. Genes. 27.34. And therefore we should labour to set an edge upon our prayers, and to cry mightily unto God, as Psal. 27.4. and 42.1.2. and 84.1.2.10.  
Thirdly, when thou prayest for temporal blessings, Rule 3 then moderate thy requests thus, viz,  
1. Rather deprecate, and pray against evils, then desire pleasant things, like Hezekiah who prayed against his enemies (Jsa. 37.) and against death. Isa. 38.2. or jacob who prayed against Esau. Or, Hannah, who desired that her reproach might b●e taken away. 1. Sam. 1.10.  
II. Be not desirous of temporal blessings: that is,  
First, love not temporal good things too well, prise them not too highly: neither  
Secondly, complain too much of evils, or crosses; that is, neither fear them too much, nor sorrow for them too immoderately.  
III. Confess, that thou hast deserved greatest evil than lie upon thee; if thou want any good, or necessary blessing, confess, and acknowledge, that God justly doth withhold it from thee: if thou prayest against any evil, acknowledge that thou hast not deserved, that it should be removed, or taken away from thee, but that it should cleave unto thee, until it had consumed thee, Daniel 9.7. etc.  
iv Pray with this reservation: Thy will be done, Matth. 6.11. and 26.39.  
Question 5 How doth God hear our prayers?  
Answ. 1 First, Negatively, Non ad voluntatem, voluptatem; he doth not always hear us according to our desires, because we often ignorantly desire a Scorpion, instead of fish, Luke 11.11. Sick men, mad men, and children often call, and cry for those things which are hurtful for them, but parents and friends will rather deny them, then grant to give them, because they know they are hurtful: And thus our Alwise Father deals with us.  
Answ. 2 Secondly, affirmatively, he hears us Ad bonum; that is, in those things which tend both to our good, and his own glory.  
Sect. 2 §. 2. I will come.]  
Quest. 1 How doth Christ promise, what he doth not perform? How is this true, which he saith, I will come, when it is evident by the consequent verses that he came not to the Centurion's house?  
Answ. 1 First, Christ came unto him, Non corpore, sed potentia sanandi (Co●nestor) not in person, but in power; because he healed him, although he came not at him.  
Answ. 2 Secondly, he went, until he was hindered; for he begun to go towards the Centurion's house, (as Saint Luke saith) and came near unto it, not staying until the Centurion hindered him by another message.  
Answ. 3 Thirdly, Christ speaks here hypothetically; that is, I will come to thy house, and come to thy servant, if thou desire it: And  this promise I will come, is Promissio ben●●olentiae, non assertio operis (Carthus.) a promise of good will, not of work; or of what he was content to do; not what really he would do. And thus Christ's promise is true, either Potentialiter, or Intentunaliter, or C●●dilionaliter, potentially, or intentionally, or conditionally.  
Quest. 2 Why doth Christ say I will come?  
Answ. 1 First, that he might show, that he did not despise the lowest; although he was a servant, yet he would vouchsafe to go unto him. He refuseth to go with the Ruler, john 4.49. but promiseth to go to this poor servant, although this was not desired of him, as appears by the second message.  
Secondly, Christ promiseth to come, although this be not requested, to show how that he is ready to give us more than we desire, or pray for: Answ. 2 He is able to give us more than we are able to ask, or think, Ephes. 3.20. And we have examples, both of his power and love, in Solomon, giving him wisdom in a greater measure than he desired, and over and above riches which he desired not, 1 King. 3.13. As also in David, 2 Sam. 7.18. and 2 King. 3.18.  
Why doth God give us more than we desire? Quest. 3  
First, because he loves us more than we love Answ. 1 our selus.  
Secondly, because he knows better what we Answ. 2 want, than we do ourselves.  
Thirdly, because we often want what we are Answ. 3 ashamed to beg; and therefore he gives it without ask.  
Wherein doth the love, and mercy of God Quest. 4 appear towards us?  
First, in that he bears with, and suffer us, with Answ. 1 much long suffering, and patience; although we daily, and greatly offend him by our manifold transgressions.  
Secondly, the love of God appears in this, Answ. 2 that he greeus for us, as a Father for his children when they take lewd courses. Read Amos 2.13. Ezekiel 18.31, 32. and 33 11.  
Thirdly, God's infinite love, and mercy shows Answ. 3 itself towards us, by giving Christ unto us, and for us; all which were more than we begged of him.  
But God often gives not unto his children what they desire; for Paul prays often, Object. and yet is not heard, 2 Cor. 12.8.  
First, if God give us not that individual, and Answ. 1 numerical thing, which we pray for, yet he will give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something which may be as profitable for us; and thus he dealeth with Saint Paul, not taking away the temptation from him, but assisting him so with his grace, that he was not overcome thereby; which undoubtedly was the greater grace, and more rare blessing.  
Secondly, although God do not give us what Answ. 2 we demand, yet he doth so order, and dispose of all things, that every thing works for the good of his children, Rom. 8.28. Now it is much better to draw sweet out of bitter, then to take away the bitter thing; much better to make our affliction good, and profitable for us, then to take it away from us.   
VERS. 9 For I am a man under authority, Verse. 9 having soldiers under me: and I say to this man, go, and he goeth; and to another, come, and he cometh: and to my servant, do this, and he doth it. 
§ 1. For I also am a man under authority.] Sect. 1  
What comparison doth the Centurion make between Christ and himself? Quest.  
First, he compares the person of Christ, and Answ. 1 himself together; and this comparison is Majoris and minoris: For I am a man; intimating, that Christ was more than a man: He doth not compare himself with Christ, as equal, out as inferior unto him; he doth not deny that Christ is a man, but acknowledgeth also that he is God.  
Answ. 2 Secondly, he compares the condition of Christ, and his own condition together; and this Comparison is Inferioris & superioris; I am a man under the authority of another; to wit, of the Colonel, General, and the Emperor Tiberius: But thou art subject to the power of none, but like God himself, art of absolute power.  
Answ. 3 Thirdly, he compares the power of Christ, and himself together; and this Comparison is Majoris, and Minoris: I have soldiers (a cruel kind of men) under me, and I say unto one man go, and he goeth, unto another come, and he cometh; and to my servant do this, and he doth it: And therefore I know that sickness and death, will much more obey thy word; and if thou say to the palsy, depart, it will departed; and to health return, it will return, 
o Pareus. s. p. 676. .  
Verse. 10 VERS. 10. When jesus heard it, he marvelled, and said to them that followed, verily I say unto you, I have not found so great faith, no not in Israel.  
Sect. 1 §. 1. I have not found.]  
The phrase here of not finding, doth denote a seeking, from whence two things might be observed, viz.  
First, that Christ doth search diligently, and mark all our actions.  
Observe. Secondly, that Christ doth expect, and look for faith from us: of the first only in this place, viz.  
Quest. That although God be in heaven, yet he beholds, marks, and observes all our actions.  
Quest. 1 How doth this appear?  
Answ. 1 First, most clearly from these places of Scripture, job 34.21. Psalm 14.2. and 33.13.14. and Prov. 5.21. and 15.3. and jerem. 32.19. And  
Answ. 2 Secondly, because nothing can hinder his sight: here observe, that many things may hinder man from seeing, but nothing can hinder God: as for example.  
I. A veil, or covering hinders men from seeing of things; but all things are open unto the eyes of the Lord, and from his sight nothing is covered.  
II. Absence of a thing hinders a man from the sight thereof; but all things are always present with, and before God, because he is every where.  
III. A multiplicity of objects hinders a man, and that three manner of ways; namely, either.  
First, it hinders his sight: a man that hath many objects to behold, cannot see them all together; but God sees all things at once. Or  
Secondly, it hinders his observation; for he who hath many objects to look upon, can observe nothing diligently, or at least his observation is so much the less: but God observes all things that are done at once, as diligently, as if his eye and mind were intent but upon some one particular action. Or  
Thirdly, it hinders his remembrance; a man that hath many things to behold, doth easily forget many things, because one thing drives out another: But God forgets nothing at all, having Rowls and Records in heaven, wherein all things are writ that are done on earth.  
§. 2. Tantam, so great faith.] Sect. 2  
Our Saviour seems here to imply, that he had found faith in some Israelites, and although it was much less than the Centurion's faith, yet he did not reject it: Teaching us,  
That God doth not reject Infants, Observe. and those who are weak in faith, Matth. 12.20. and 19.14. True it is, that we ought to be.  
First, Ardentes zeh, hot through true zeal, as Elias, Christ, and Paul were. And  
Secondly, Lucentes vita, pure, and immaculate, in our lives and conversations, Mat. 5.16. Phil. 2.15. Yea  
Thirdly, Forts constantià, strong, resolute, and perseverant in the practice of Religion, Colos. 1.25. and 1 Pet. 5.9. Yet Christ passeth by, and pardoneth many sins in us, and beareth with many infirmities, not rejecting us because we are weak in faith: And therefore tender consciences may here find comfort in a threefold distress; to wit.  
I. Art thou dejected, and in heaviness, because thou hast been a great sinner? then remember, that such were Mary Magdalen, and Zacheus, and the thief, and many Publicans, unto whom Christ shown mercy: And therefore he will be gracious also unto thee, if with them thou dost repent, and believe,  
II. Art thou dejected, and drenched in tears, because thou art weak in faith; then remember that Christ hath promised, that he will not break bruised reed, nor quench the smoking fla●.  
III. Art thou cast down, because thou art weak in sanctity, and obedience? then remember that Christ hath promised to give th●e life, and light (Ephes. 5.14.) and to cure all thy infirmities, Psalm 103.3. And to prune thee, and enable thee to bring forth much fruit. 
p john 15.2.   
What doth God require of us unto this comfort? Quest. 1  
First, that we have a good foundation, viz. a Answ. 1 sincere heart within.  
Secondly, that we endeavour, and strive unto Answ. 2 perfection, not acquiescing in any degree of grace received, but labouring that we may grow from a weak faith to a strong, from a small faith, to a great.  
How is there a greater faith, and a less, or in Quest. 2 whom?  
First, sometimes in divers men: thus the time Answ. 1 was when Peter's faith was greater, and Thomas his faith less.  
Secondly, sometimes in the same man, but at Answ. 2 divers times faith is greater and less: Thus sometimes Paul saw clearly, sometimes but in a dark speaking, 1 Cor. 13. Our faith is more quick sighted at one time, then at another.  
Thirdly, there are divers degrees of faith, as of Answ. 3 age: sometimes we are Infants, and weak, sometimes men of ripe years: Thomas his faith at first was very weak, but afterwards a strong, and comfortable, applicative faith. Read 2 Cor. 10.15. and 2 Thessaly. 1.3. and Ephes. 1.13.  
Sect. 3 §. 3. Fidem, so great faith.]  
Observe. We see here that it is faith, which the Lord principally looks after, and respects, as also Mat. 9.22. and Mark 25.  
Quest. 2 Who here deserve blame, and reproof?  
Answ. 1 First, those who care not for this excellent grace of faith, which Christ so highly esteems, Luke 18.8.  
Answ. 2 Secondly, those who presume, and err concerning the faith: saying, Let us sin, that grace may abound, Rom. 6.1.  
Answ. 3 Thirdly, those who are careless in examining the truth of their faith, trusting to some false, and deceivable signs.  
Quest. 3 What is true faith?  
Answ. It is a certain persuasion of the love of God, given unto us from the Holy Ghost, by the word; whereby being changed and renewed into a new creature, we have Christ dwelling in us, and leading us unto every good work.  
First, faith is a certain persuasion, as appears Rom. 8.38. Heb. 10.22.  
Secondly, it is given, or wrought by the Holy Ghost, as is clear from Rom. 5.5. and Ephes. 1.18.  
Thirdly, the Holy Ghost works faith in us by the means, and ministry of the word, john 17.10. Rom. 10.17.  
Fourthly, the Holy Ghost having by the word of God wrought faith in us, hence we are renewed, and changed into new creatures, john 1.12.13. and 2 Cor. 5.17.  
Fifthly, we being renewed, and our hearts cleansed, Christ vouchsafeth to dwell in us, as is evident from 2 Cor. 6.16. and 13.5. and Galath. 2.20. Ephes. 3.17. Revelat. 3.20.  
Sixthly, Christ dwelling in us, our faith becomes an active, and operative faith, Gal. 5.6.  
Quest. 4 How is true faith known, or discerned, or how may we know whether our faith be true, or not?  
Answ. Let us prove our faith, and measure ourselves by the nature of true faith, according to the description before expressed in the former Question.  
First, faith is the work of the Holy Ghost, wrought by the word: And therefore all those who believe, follow the conduct of the Spirit, 
p Rom. 8.9.14.  framing their lives according to his will revealed in the word: and not according to the lusts, and desires of the flesh: for the proof of this observe,  
I. All men are the vessels of God, Esay 52.11. and 1 Thess 4.3 and 2 Tim. 2.20.  
II. But there are two things wanting in us; to wit,  
First, we have no oil; we are naturally but empty Lamps. Neither  
Secondly, are we able to receive oil, for the natural man cannot understand the things that be of God, 1 Cor. 2.14.  
III. Therefore against this vacuity, and emptiness, God hath given a remedy: namely.  
First, the word, this is the oil which enlightens us. And  
Secondly, the Holy Spirit opens the heart, 
Act. 16.14.  as he did the heart of Lydia, and makes it capable to receive this oil, and to understand this enlightening word. And  
Thirdly, then infuseth this oil of grace, and spiritual knowledge into our hearts, Rom. 5.5.  
IU. And hence comes the effectual vocation, when we answer to Gods call. For  
First, the word calls us, Rom 10. but we refuse to hear it, Esay 53.1.  
Secondly, the Spirit of God opens the heart, enlightens the eyes, and giveth unto the mouth a taste, and relish of the word of God, and heavenly things: but we are ready to relapse, and fall from all these graces, Heb. 6.4, 5, 6.  
Thirdly, the Spirit doth imprint, stamp, and set on the seal: so sealing us unto the day of our salvation, 
q 1 Cor. 1.21, 22. . And being thus sealed with the Holy Spirit of promise, we then believe, Ephes. 1.13. And thus we see that faith is the work of the Holy Ghost, and how it is wrought by the word.  
Secondly, faith being once wrought in us by the Spirit, we are then confirmed, rooted, grounded, and established in the faith, Coloss. 1.25. and 2.6.7. Whence proceeds,  
I. Internal peace of conscience, Philippians 4.7. And  
II. Spiritual joy, and rejoicing, Rom. 5.1. and 14.17. and 1 Pet. 1.8. And  
III. Externall profession of Christ, Religion, and of our faith in Christ, 2 Cor. 4.13. and 1 Timoth. 6.12.  
Thirdly, faith being wrought, and infused in us, and we established in faith, than we are renewed, and sanctified, both in heart and life: for Faith purgeth the heart (Act. 15.9.) and the heart being purged, the life will be pure: wherefore faith is called a holy unction 
r 2 Cor. 1.21. ; because from hence,  
I. We have victory both over 

Sin, Rom. 6.14. Sin shall no more have dominion over you, because you are under grace. And the  
World, 1 john 5.4. This is the victory that overcommeth the world een your faith. And the Devil, 1 john 2.13. and 1 Pet. 5.9. and Rom. 16.20. Ephes. 6.16.    
II. Hence we have power of fructifying in good works, and the fruits of obedience, and sanctification, john 15.2.3. and Gal. 5.6. And therefore there is little sign of any faith, where either sin reigns, or God is coldly, or remissy served.  
Fourthly, faith being wrought in us, & rooted in us, and we renewed and sanctified thereby, hence we have hope, according to the Apostles prayer. Now the God of hope fill you with all joy, and peace in believing; that you may abound in hope, through the power of the Holy Ghost, Rom. 5.13. and 1 Peter 1.5. And hence from this confident hope, and assurance that we have (in God) of eternal life, we hunger, and desire, and long to be dissolved, and to be with Christ, Philip. 1.23. and 2 Corinth. 5.2. etc. And therefore let us judge our selus, and our faith, by these things.  
Sect. 4 §. 4. Not in Israel.]  
Quest. 1 What is meant here by Israel?  
Answ. 1 First, some understand these words figuratively, of the faith of the Gentiles, and Jews, Hier. s. But that this is not the meaning, will appear by and by.  
Answ. 2 Secondly, some understand this only of the incredulous, and unbelieving Jews: but this cannot be the sense of the place; because greater faith in the Centurion, implieth a less in the rest. I have found faith (saith Christ implicitly) in Israel, but in none so much as in this Centurion: And therefore by Israel cannot be meant the unbelievers.  
Answ. 3 Thirdly, some understand these words only comparatively; as though the Centurion's faith were not greater simply, but only comparatively, in regard of some circumstances; to wit,  
I. In respect of the person Plus est idiotam pauca sapere, quam virum multa 
s Chrys. imperf. s.  It is more for a child to understand a few things, then for a man, many.  
II. In respect of the means, it is more for an illiterate man to understand some few hard, and difficult things, then for a great, and deep learned Scholar to understand many: it is more for a man to be good in bad and ignorant places, where he hath neither good examples, exhortations, nor instructions, then in good places; where he hath many shining lights, and holy means. And therefore, although this Centurion's faith in itself, were but equal to the faith of many Israelites; yet in regard that he was a Roman, and they Jews, he not enjoying those means which they did, his faith may be said to be greater than theirs. Thus some, I say, expound these words, and indeed this hath a fair gloss, and helps something; but there is something more in the words, for his faith was greater, Revera; as follows by and by. Now these three Expositors interpret the word Nimis strictè.  
Answ. 4 Fourthly, some by Israel so understand every Israelite from the beginning: as if our Saviour would say, I never found, or there never was in any time, in all Israel one of greater faith, than this Centurion, neither Abraham, nor any other. True it is, that this phrase is sometimes thus used, as in Matth. 11.11. Among them (saith Christ) that are born of women, there hath not risen a greater Prophet than john the Baptist; that is, not any as yet: But yet it is not thus taken in this place, because here our Saviour speaks of the time present only; that as yet in his preaching and journeying, he had not found one in Israel of greater faith; except those which follow.  
Answ. 5 Fifthly, some understand this of the time, wherein Christ was upon the earth, and of all absolutely in that time; that is, there was none at all, in all Israel of greater faith than this Centurion. As the three former answers expound the words Nimis stricté, so these two latter Nimis latè: for we must neither extend them to all times, nor to all persons of this age, whereof Christ speaks; as though the Centurion's faith were greater than Peter's, john's or the blessed Virgins: for certainly Mary's faith was greater and Peter, for he walked upon the waters: And therefore this is to be understood of the auditors, and hearers of Christ, and not of his family.  
How was the faith of the Centurion greater Quest. 2 then all Israel. or then the faith of any in Israel, except the family of Christ?  
First, Respectu temporis, in regard of the time, Answ. 1 wherein he believed, Quia Deitas Christi nondum mundo agnita, (Calvin. s.) Because the Deity of Christ was not as yet known unto the world; but he acknowledged it.  
Secondly, Respectu personae, in regard of the person Answ. 2 believing; because he was,  
I. A Heathen, not a Jew.  
II. A Soldier, not a Scribe, or Pharisee, or Doctor of the Law.  
III. A man who was a stranger from the means of knowledge; for he was not (that we read of) a Proselyte, or Disciple, or hearer of the Scribes, and Expounders of the Law: And yet he believes.  
Thirdly, his faith was greater, Respectu laboris, Answ. 3 in regard of the practice of his life, and his private meditations and contemplations: he was a stranger unto the outward means, which were proper unto the Jews, at contemplatur (Chrysost. s.) but yet he was no stranger unto internal spiritual, and divine meditations, and contemplations, but therein more frequent than Israel.  
Fourthly, the Centurion's faith was greater, Answ. 4 Respectu humiliationis, in regard of his humiliation; he doth think himself unworthy that Christ should do any thing for him, verse 8.  
Fifthly, and lastly, his faith was greater, Respectu Answ 5 roberis,. in regard of the strength thereof, for he doth not seek a sign (as the Jews elsewhere did) but rests only in the word Speak but the word, and my servant shall be whole, verse 8. he doth not say, Come quickly, as the Ruler did, john 4.49. but only makes his case known, and so leaves it; Lord (saith he) My servant lieth at home sick of the Palsy, grievously tormented, verse. 6. Yea, his faith doth exceed the faith of Martha (who scarcely believed, john 11.21.24.) and of Philip (who knew not the Father, john 14.8.) and of Thomas Didymus (john 20.25. who would not believe without some ocular evidence) but this our Centurion believes in Christ, boldly, confidently, and fully, Speak but the word oh Lord, and it is enough: say but to the Palsy departed, and to health return, and then I know my servant shall be whole.  
If the Centurion's faith were thus great, than Quest. 3 why doth he in the beginning send the Elders of the Jews to fetch Christ, as it appears he did, Luke 73. where it is said, He sent unto jesus the Elders of the jews, beseeching him that he would come, and heal his servant.  
First, it may be, he staggered in faith, & doubted Answ. 1 at first, and afterwards reputes him of his weakness, and doubting.  
Answ. 2 Secondly, but I rather think, that he doubted not at all; but only desired Christ to help him, and to heal his servant; and that the Jews, (without the Centurion's knowledge, or injunction) did desire Christ to come.  
Quest. 4 Why doth he not at first forbidden Christ to come, if he were so confident of his power? for it appears that this prohibition was not sent, until Christ came near unto the house, Luke 7.6.  
Answ. Although he fully believed that Christ was able to heal his servant, yet he little thought, (or at least was altogether ignorant) that Christ would promise more than he durst ask: he desires that Christ would be merciful unto his servant; Christ answers that He will come unto him, and heal his servant: now the promise of Christ's coming was more than the Centurion desired, or more than he thought himself worthy of: And therefore when he perceives Christ's purpose, and hears his promise of coming unto him, than he sends this second message: Lord speak but the word, and my servant shall be healed.  
Observe. We may learn from this Centurion, that those who enjoy the less outward means, have sometimes the greater faith; those who are more remote from the external means, are nearest unto God. As we see in the Wise men, to whom the Nativity of Christ was declared, and not to the Scribes, Mat. 2. And in those Publicans and Harlots, who entered into heaven, when the Pharisees were shut out, Mat. 21.31. etc.  
Quest. 5 How can this stand with the alligation of the promises unto the m●ans? Doth not God promise a blessing unto the use of the means: how then can this be true, that often those who are deprived of these means are the best?  
Answ. 1 First, we must distinguish between an ordinary, and extraordinary thing; that those who are deprived of the ordinary means of grace, and salvation, should be better than those, who enjoy the means, is extraordinary; for ordinarily it is otherwise.  
Answ. 2 Secondly, we are tied unto the means, but God is not; we must not look for miracles, but use the means; yea, if we neglect those means, we can expect no blessing, or favour from God at all; but God is left free, and he can work without means, as well as with them; and as strongly, powerfully, and perfectly: and would have us to see and acknowledge, that the means are made effectual only by him.  
Quest. 6 How is the want of means supplied?  
Answ. 1 First, Ex parte Dei, on God's part, the lack of the means is supplied by internal grace, 2 Corinthians 3.17.  
Answ. 2 Secondly, Ex parte nostra, on our part, the want of the means, is supplied by contemplation, prayer, and the exercises of piety; as we may perceive in the Eunuch, and Cornelius.  
Quest. 7 Wherein is the Centurion to be imitated by us?  
Answ. We must imitate him. 

First, Contemplando, in contemplation; for that supplies the lack of the means, where they can not be had, as rumination doth nourish the means, where they are bad. Mary is commended, because she ponders those things in her heart which she heard; and it is not enough to hear, or read much, except we seriously meditate of those things, which we read and hear.  
Secondly, Humiliando, by thinking basely and contemptibly of ourselves: here observe two times, viz.  
I. In the entrance into the profession of Religion, and then many are lowly, as the Monks, when they first enter into order, or when they aim at some great future preferment.  
II. After they are s●aled with the Spirit of promise: now for men to be truly humbled with a sense of their infirmities, and weakness, after they are effectually called, and truly assured of their election and calling, is both good and pleasing unto God, 
t Phil. 3.13. etc. .  
Thirdly, in the measure, and strength of his faith, we should learn so confidently to believe in God, that we durst commit ourselves unto him wholly, cheerfully, and by and by.     
VERS. 11. And I say unto you, 
Vers. 11.  that many shall come from the East, and West, and shall sit down with Abraham, and Isaac, and jacob in the kingdom of heaven. 
§. 1. Many shall come.] Sect. 1  
They are said to be but few, Mat. 7.14. Object: and 20 16. and 22.14. Yea, experience shows how few they are, for we read but of eight in the old world, in whom the Church was preserved, and yet not all those eight good: we read but of one Abraham, Gen. 12.1. And of two in t●e host of Israel, Caleb and joshua, Numb 14.30. Therefore how doth our Saviour say, that many shall come unto heaven?  
First, they are few comparatively, in regard of Answ. 1 those who perish: according to that of the Apostle S john, We are of God, and the whole world lieth in wickedness. 1 john 5.19.  
Secondly, but absolutely they are many: as Answ. 2 appears in general from these places, Gen. 33.16. and 15.5. and Revel. 7.9. And more particularly thus.  
I. It were opposite to the glory of God, not to have many to glorify him in heaven. And  
II. It were opposite to the death of Christ, not to have many saved thereby. And  
III. It were opposite to the ministry of so many millions of Angels, who are made ministering Spirits, Heb. 1. God made all things for his glory: and therefore certainly he would decree, and ordain many to glorify him in heaven, where he is most truly glorified. Christ's bloodshed, suffering, and death were of infinite value, and himself of infinite price and esteem with God: and therefore undoubtedly the Lord would appoint many to be ransomed, redeemed and saved by him. The number of the Angels which stand about the throne of God, is ten thousand times ten thousand, and thousands of thousands, Rev. 5.11. And therefore certainly God hath many Saints, for whose good these hosts of Angels are employed; and consequently, there are many who shall come into the Kingdom of heaven.  
Sect. 2 §. 2. From the East and West.]  
Quest. 1 Who are these who come from the East and West?  
Answ. The Gentiles; this is confirmed from Esa. 49.6. and Luke 1.32. Acts 9.15. and 13.47. and 22.21. and 26.23. etc. Rom. 3.29. and 9.22. etc. and Chap. 11.  
Quest. 2 Why shall many of the Gentiles be made partakers of the kingdom of God?  
Answ. 1 First, because they harkened unto God; from whence we may learn, that those who harken to the word of God shall be called: Read Act. 10.35. and 13.26. And therefore we should highly esteem the hearing of the word of God, it being the means of our vocation, and of the opening of our heart, Act. 16.14. and of the removal of the vail of ignorance from our eyes, 2 Cor. 3.16.  
Answ. 2 Secondly, the Jews hardening themselves, God therefore doth of stones raise up children unto Abraham, and makes the Gentiles his sons.  
Sect. 3 §. 3. And shall sit down.]  
Quest. 1 What is meant here by sitting?  
Answ. 1 First, sometimes sitting signifies Loco manere, to abide in a place, as Mark 14 34. Sat ye here (that is abide in this place) and watch.  
Answ. 2 Secondly, to, fit, sometimes signifies to be quiet.  
Answ. 3 Thirdly, to fit, sometimes signifies to possess glory: Then shall the Son of man sit upon the throne of his glory, Mat. 25.31.  
Answ. 4 Fourthly, to fit, sometimes signifies to feast and banquet, as Matth. 14.19. Luke 7.36. and 12.37. and thus in this place it is taken for our feasting, and banqueting in heaven, as is plainly expressed, Luke 13.29.  
Observe. Whence we learn, that Christians are not called unto misery, but unto mirth and feasting.  
Quest. 2 What kind of banquet are we called, and invited unto.  
There is a threefold banquet: to wit,  
Answ. First, Symbolical, in the Church; namely, the Sacrament of the Lords Supper, because the children of God are there made partakers of the body of Christ, which is meat indeed, john 6.51.55.  
Secondly, Spiritual, in this life; this banquet is described, Prov. 9 2. etc. and Cantic. 8.2. Luk. 14.16. Psalm 63.5.  
Thirdly, Celestial, hereafter in the kingdom of heaven, Revel. 27, and 7.17. and 19.9.  
Quest. 3 What is required of those, who desire to be made partakers of this heavenly Banquet?  
Answ. They must give themselves to frequent meditations, thereby labouring to prepare themselves for this heavenly Banquet.  
What must we meditate of? Quest. 4  
First, remember that there is a period, and end Answ. 1 of all men: It is appointed unto all men once to die, Heb. 9.27. And,  
Secondly, that we have lived long already; and Answ. 2 therefore it is time now to prepare for death. And  
Thirdly, remember how great horror is prepared Answ. 3 for those, who are not prepared for death, or who die unprepared.  
Fourthly, meditate daily of the sudden approach Answ. 4 of death; how it comes like the pangs of a woman with child, and a thief in the night, 1 Thess. 5.2, 3.  
Fifthly, meditate continually of those things Answ. 5 which are in heaven, that thou may be the more careful to prepare thyself to enjoy them.  
What, and how great things are in heaven? Quest. 5  
First, although what they are we know not Answ. 1 particularly: yet this in general we know, that they are Optima, the best things that ever we enjoyed, or can wish to enjoy, Psalm 36.8.  
Secondly, in heaven we shall enjoy good Answ. 2 things and repletionem, to the replenishing, and satisfying of our souls: for there we shall want nothing that we can wish for, Psalm 22.26. and 17.15.  
Thirdly, we shall enjoy the joys of heaven Answ. 3 with joy of heart; nothing shall disturb our peace, no care shall accompany that Crown, which there shall be set upon our heads, neither shall any sorrow afflict our souls (Psalm 16.11) for there is full, complete, and perfect joy.  
Fourthly, this joy and felicity shall be perpetual, Answ. 4 and eternal, world without end, Psal. 16.11. Ezech. 47.12. Revelat. 22.2. And therefore let us so seriously meditate of these joys, that we may be careful so to live here, that whensoever the Lord shall take us hence, we may be sure to be made partakers of them.  
Are the children of God miserable in this Quest. 6 life, and only happy in the life to come?  
They are blessed even in this life, Answ. as appears by those many, and great blessings here bestowed upon them, viz.  
First, they are endued with knowledge: so long as they are natural, the word is unto them as a strange language which they cannot understand: but when once they are anointed with spiritual grace, than the eyes of their understanding are opened, and they enabled to see, and perceive spiritual things.  
Secondly, they are endued with strength in some measure, to perform what they know to be their duty, Psal. 65.12. and jer. 31.12. and john 7.37. etc.  
Thirdly, hence they have a good conscience, which doth not accuse, but excuse them; for from sincerity of obedience ariseth peace of conscience, Proverb. 15.15.  
Fourthly, even in this life the righteous have internal blasts ᵛ that is, 
u Cant. 4.16.  not only the motions of the spirit, but also the joy of the Holy Ghost, and some sweet, and comfortable taste, of the powers and joys of the world to come.  
Fifthly, the children of God are most happy men even in this life, by reason of their society with the Saints on earth, and their union and communion with Christ by faith, and the fruition & possession of the Holy Ghost in their souls, who remains and abides with them, to direct, instruct, strengthen, counsel, comfort, and enlighten them, all the days of their life.  
Quest. 7 Have the Saints no Banquet on earth; are they only invited to feast it in heaven?  
Answ. The Saints on earth are frequently invited to a heavenly Banquet: to wit, the Lords Supper; and therefore they should prepare themselves, as unto a Banquet, when they come thither: In this feast observe these things: namely,  
First, that the Table, is the Table of God; and therefore called the Lords Table.  
Secondly, at that Table Christ serves; who gives food, and dainties to all his welcome guests.  
Thirdly, the food he gives, and which we there eat, is his body.  
Fourthly, the guests are the Patriarches, Prophets, and Apostles; for they all eaten the same spiritual meat, and all drank the same spiritual drink, 1 Cor. 10.1.2. etc. and Heb. 12.22.  
Fifthly, the fruit of this feast is most weighty; For it is either,  
I. A seal unto life, and salvation: Or,  
II. A testimony against us unto condemnation, 1 Cor. 11.31. And therefore we had need be careful so to prepare ourselves unto this Holy Table, that we may receive the pledges of love, and seals of life from Christ, and not arguments of our condemnation.  
Quest. 8 How must we come unto this heavenly Banquet?  
Answ. 1 First, in general come with reverence, in regard of the presence of God, and Christ there.  
Answ. 2 Secondly, come with conscience of thy sins; and that after serious examination of thyself, ways, and actions by the word of God.  
Answ. 3 Thirdly, come with a purpose of heart to leave thy sins: yea, all sins, and that for ever: And that thou mayst be the better enabled hereunto.  
I. Labour to hate all sins with a perfect hatred, in regard, both of sin itself, and the punishment thereof, looking upon it with horror, hatred, fear, and disdain.  
II. Pray fervently, and hearty unto thy God, that he would enable thee to leave, and forsake all sins, and preserve thee from the love of any, so long as thou livest.  
Answ. 4 Fourthly, come with assurance of pardon; without faith nothing we do, is either pleasing unto God, or profitable unto ourselves; and therefore if we come reverently unto the Lord's Table, with a sight and sorrow for our sins; and a sincere purpose of heart hereafter to leave, and loathe them: we may build, and rely upon the gracious promises of Christ, who hath assured such of mercy and pardon, Matt. 11.28.  
Answ. 5 Fifthly, come with thanksgiving; for that is necessary at a true feast: If we should rise from a feast, or banquet, where we had abundantly satisfied our appetites, and forget, or neglect to give thanks unto God, we should be more like beasts than men, more like Pagans then Christians: How much more needful and requisite, then is it that we should pour forth our souls in thankfulness unto God, for that unparalelled Sect. 4 mercy, in giving Christ unto death for us.  
§. 4. With Abraham, Isaac, and jacob.]  
Whether were the Patriarches in heaven, or in Quest. 1 Limbo before Christ came?  
They were not in Limbo Patrum. Answ. 1  
The Papists to prove the contrary hereunto, that they were, object many things, of which briefly.  
The Prophet David prophesying of Christ, Object. 1 saith, that he shall lead captivity captive; that is, shall bring the Fathers out of their prison, wherein they were detained, and lead them unto heaven, Psalm 68.18.  
First, this cannot be understood of the Saints Answ. 1 or Patriarches, because they were not lead into captivity.  
Secondly, the place is plainly meant of Christ's Answ. 2 Triumph over Satan.  
It is said plainly of Christ, that He brought forth Object. 2 the prisoners out of the Pit, or Lake (Zach. 9.11.) Now out of hell there is no redemption; and therefore the Fathers were in Limbo until Christ came.  
This place is urged by the most of the Papists, Answ. for the proof of Purgatory, and cannot be meant of this Limbus, which they fain for the Fathers; for in Limbo Patrum was nothing but quiet and peace, but in this prison (mentioned by the Prophet Zachary) is sorrow and pain, as the Papists confess: and therefore this place, as unfitly alleged for the confirmation of the present controversy, according to the opinion of their best Writers, I pass by.  
Saint Peter saith, Object: that Christ preached to the Spirits that were in prison, 1 Pet. 3.19. etc. Therefore until Christ's coming the Fathers were in Prison.  
Having elsewhere amply to consider of this place, I here leave it with this answer; Answ. that certainly the Apostle speaks of Christ's triumph over the damned, and of Noah's preaching unto those, who were now in hell.  
But the same Apostle saith, that the Gospel Object. 4 was preached to those who were dead, 1 Pet. 4.6. And therefore the Fathers were in Limbo, for who else can be meant but they?  
The Apostle there means those who were dead in their sins, Answ. as is plainly perceived by the place.  
How doth it appear, that Limbus patrum is but Quest. 2 a Fable?  
By these few and plain Arguments, viz. 

First, because the Spirit, Answ. and soul of a good man, when it departs from the body, goes unto God, who gave it, Eccles. 12.7. And this was affirmed by Solomon before Christ came.  
Secondly, because Christ would have the souls of his children to be where he is. john 17. Now he was in heaven, not in Limbo; yea, he is the God of Abraham, as he saith himself elsewhere; and the Text calleth the place, where Abraham was, the kingdom of heaven (a title never given to their feigned Prison, or Cell:) And therefore the Fathers were not in Limbo.  
Thirdly, because the Scriptures speak only of two places, heaven and hell, Mat. 25. of two sorts of vessels, of anger and mercy, Rom. 9 For both Abraham's bosom, and Paradise signify Heaven, as Augustine most truly affirms.  
Fourthly, because we and the Fathers are saved both one way, and by one and the same faith: hence Christ saith, Abraham saw me. john 7. And the Apostle saith, that we and they were made partakers of the same Sacrament, 1 Cor. 10.1. And therefore why should they be debarred so long out of heaven, more than we?  
Fifthly, because the death of Christ was powerful, and effectual, before he was crucified; he was a Lamb slain from the beginning of the world, Revel. he is one and the same to day, and to morrow, and for ever, Heb. 13. And all things are present with God, he being immovable: And therefore they were saved by faith in Christ to come, as well as we by faith in Christ already come.    
Quest. 3 Why doth our Saviour here only name Abraham, Isaac, and jacob?  
Answ. 1 First, because the Scriptures are wont to prefer these before others; as it is often said, the God of Araham, the God of Isaac, and the God of jacob.  
Answ. 2 Secondly, because thus Christ would avoid the occasion of novelties, by only naming those who they all knew; and thus doth Stephen, Act. 7. from verse 2. begin at Abraham, and so proceed unto the r●st; that they might not say, he preached novelties, and strange things unto them.  
Answ. 3 Thirdly, because these were before the Law of Ceremonies was given: therefore our Saviour names these, that he might establish the doctrine of faith: and hence it is, that Paul also insists so much upon the example of Abraham, Rom. 4. Whence we may learn.  
Observe. That the way unto salvation is by the faith of Abraham, and not the sacrifices, and ceremonies of Moses: Read for the proof hereof the Epistle to the Galathians, and to the Hebrews, and the three first Chapters unto the Romans: and besides, remember that there were never two ways unto salvation: true it is, that the means were divers, for the Lord instructed his servants, sometimes by Apparitions, sometimes by Visions, and sometimes by his word, Heb. 1.1. But there is but one way only of faith unto salvation. Read john 8. how Abraham desired to see Christ; and Heb. 11. how all the faithful were saved by faith in Christ; and how Moses refers them unto the Prophet, Deut. 18. which is Christ, Act. 3. & 7. and Philip. 3.9. etc.  
Sect 5 §. 5. In the Kingdom of heaven.]  
Quest. 1 Whether doth our Saviour here speak of the kingdom of Grace, or of Glory?  
First, certainly it may be extended unto the Answ. 1 kingdom of Glory; because sitting signifies rest.  
Secondly, but it is to begin in the kingdom of Answ. 2 Grace, because it is said here Venient, They shall come.  
From whence we may learn: Observe. That the Church of Christ is the Kingdom of Heaven.   
VERS. 12. Verse. 12 But the children of the Kingdom shall be cast ●ut into utter darkness: there shall be weeping, and gnashing of teeth. 
§. 1. The Children of the Kingdom.] Sect. 1  
What is meant here by the word Kingdom? Quest. 1  
The Church Militant. Answ.  
Why is the Church Militant called a Kingdom? Quest. 2  
First, because it is the only way unto the Answ. 1 Kingdom, as was said before.  
Secondly, because it is the peculiar Kingdom Answ. 2 of Christ:  
For as he is 

God, so he rules over all the world, and is called the King of Kings, and the Lord of Lords, 1 Tim. 6.15.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man, so he reigns over his body, the Church; thus he is said to reign over the house of jacob, Luk. 1.33. And we are said to be translated into this his kingdom, Colos. 1.13. which at the last day he will deliver over to his Father, 1 Corinthians 15.24.27.    
We may from hence learn, Observe. that those who are within the Church, should live as the subjects of Christ, and as subjected unto Christ, Rom. 1.5. Deut. 18, 19  
Why must we be subject to the laws, ordinances, Quest. 3 and behests of Christ, as subjects are to their Sovereigns?  
First, because of that relation which we have Answ. 1 unto him; he is our Lord, and Husband, Ephesians 5. Our Father, Esa. 9.6. Our Head, Ephesians 4. Our God, as is expressed in the Creed: And therefore there is great reason that we should be subject unto him.  
Secondly, because he hath deserved this subjection: Answ. 2 He hath redeemed us from death, by death; and from that spiritual servitude that we were subject unto under Satan, by submitting himself unto the form of a servant, Luk. 1.75. Titus 2.14. Philip 2.7. etc. When King's ransom any it is for their service, and so doth Christ, who redeemed us, that we might henceforth serve him in righteousness, and true holiness, Rom. 6.18.22. all our days.  
Thirdly, we must be subject unto Christ, because Answ. 3 he will avenge himself upon, and destroy those who are disobedient unto him. Read Rom. 2.8. Ephes. ●. 6. and 2 Thessaly. 1.8.  
Why are these who shall be cast out called Quest. 4 Children?  
First, because they were born of Abraham according Answ. 1 to the flesh.  
Answ. 2 Secondly, because they were in the bosom of the Church by the Sacrament of Circumcision: And yet notwithstanding this they are to be cast out: Teaching us,  
Observe. That those who are most dear unto God in outward prerogatives, and privileges, may perish, jerem. 22.5.24. & 44.26. john 8.33.41. and 9.40. Act. 6.14.  
Quest. 5 Why doth, or will God reject those whom he hath chosen to be a people unto him, as he did here the Jews?  
Answ. 1 First, because he is a God of such pure eyes, that he cannot endure to behold sin in any, Habak. 1.13. jeremiah prays for the people, but God answers him, they have sinned grievously, and therefore he will not hear his prayer, neither must he pray any more for them 
a jer. 14.10. etc. : So also the Lord answers Ezechiel, Their sin is very grievous, and therefore my eye shall not pity them 
b Ezech. 9.9. etc. .  
Answ. 2 Secondly, all the promises of God are conditional, as are also his threaten; and therefore no wonder if he turn blessings promised into curses, when the conditions are not fulfilled upon which he offers mercy. Read jerem. 5.25. Esay 59.1. and 38.1. Rom. 11.22. Ezech. 18.26. and 1 Sam. 2.30.  
Many there are among us, who have divers Egyptian Reed's to lean upon, which at length will deceive them: As for example.  
First, some say our Fathers were enlightened, and delivered from the darkness of popish blindness, and made Partakers of the truth: And therefore we may hope that God will still continue to be gracious unto us, and continue the means of grace and salvation among us. But woe be unto us if we have no other stafte to trust unto, but only this; for God did thus unto judah, and yet at last took away the Hedge, and laid waste the Vineyard, Esay 5 27.  
Secondly, others say, our Fathers forsook Popery, and embraced the truth; and we have done so also, still cleaving unto the same Religion, abhorring the Whore of Babylon with all her trash; And therefore we may hope for mercy: But alas this is but a broken Reed, for we may profess the truth o'er tenus, and draw near unto God with our lips, having our hearts far from him, and near unto sin, and then he will not regard us, Mat. 15 9  
Thirdly, some say, oh but we have entered into a Covenant with God, to serve him with all our hearts, and with all our souls, 2 Chron. 15.12. But this is worth nothing, except we perform our promises, and pay our vows, continuing and abiding in the service of God unto the end, for this only hath a promise of blessedness and mercy.  
Sect. 2 §. 2. Shall be cast out.  
Object. 1 It may here be objected, Christ hath promised, that He will not quench the smoking flax: and St. james 2.13. saith, that mercy rejoiceth against judgement: yea, election, which is the foundation of God, is firm and sure, Rom. 11.29. and 2 Tim. 2.19. How then doth our Saviour here say, That the Children shall he cast out?  
First, in general, the foundation of God Answ. 1 stands firm, his Decrees being like the Laws of the Medes and Persians, which cannot be revoked.  
Secondly, true it is, that Christ's mercy is infinite, Answ. 2 but mercy must not evert and overthrow justice: for this is an Attribute as well as that.  
Thirdly, none are threatened here to be cast Answ. 3 out, but only those among the children of the Kingdom, who did apostatise, and fall away.  
But those who are threatened to be cast out, are Object. 2 the people of God, with whom God hath made a Covenant; now will Christ neglect his Covevenant made with them?  
First, he will not, he doth not; as appears Answ. 1 thus.  
I. He confesseth that salvation is of the Jews, and belongs unto them, john 4.22. Hence  
II. He denieth the Canaanitish woman her request at first, because mercy was proper unto the Israelites, Mark 7.27.  
III. He commands his Apostles to go unto the Jews, not unto the Gentiles, Matth. 10.5.6. Yea,  
IU. The Apostles obey, first confessing that the tender of mercy belongs primarily unto the Jews, Rom. 3.2. and 9.4. And then practising their Master's mandate, Act. 3.25. and 10.14. and 11.19.13.46.  
Secondly, the Jews were rejected for their Answ. 2 sins, and not for any breach, or neglect of Covenant in Christ. Read Esay 1. and Amos 1.3. etc. and 2.4. etc. and Rom. 2.28.  
For what sins were these children of the Kingdom, Quest. 1 the Jews, cast out?  
First, for their Incredulity, because they Answ. 1 would not believe, Rom. 11.  
Secondly, for their contempt of the word of Answ. 2 Christ.  
Thirdly, for their obstinacy, hardness of Answ. 3 heart, and perverseness: Read Esay 48.4 Mark. 3.5. Act. 7.5, and 13.45.50. and 14.19. and 17.5. and 18.6.12. and 21.27. and 25.2. From hence we may learn,  
That obstinacy against, Observe. and contempt of the word, brings ruin, and destruction upon the contemners.  
How doth this appear? Quest. 2  
First, plainly by these places, Esa. 5.24. and jer. Answ. 1 13.10. and 19.15. and Ezech. 7.10.  
Secondly, because God hates those who are Answ. 2 obdurate and obstinate, Psalm 95.8. Rom. 2.5. Esay 65.2. and 5.24. jer. 6.10.11. and 28 32.  
Thirdly, God loves those who tremble at his Answ. 3 word (Esay 66.2, 5.) and therefore contemners thereof shall find no mercy.  
Fourthly, God doth ordinarily convert men Answ. 4 by the word (2 King. 22.19. Ezech. 11.19. and 2 Cor 3.3.) and therefore there is small hope of the conversion (but great fear of the confusion) of those who despise this ordinary means of salvation.  
Fifthly the word is powerful and sharp, like Answ. 5 a two edged sword, which is able to divide betwixt the marrow and the bones (Heb. 4.12.) And therefore when it doth not mollify, and humble, it is a sign of a heart come to an exquisite hardness. Wherefore we should (when the word works not upon us) complain of the hardness of our hearts, and labour for the redress thereof.  
Quest. 3 How many fold is hardness of heart?  
Answ. Twofold. 

First, obstinate, and perverse, as jer. 44.16. The word that thou speakest unto us in the name of the Lord, we will not do; but we will do whatsoever proceedeth out of our own lips.  
Secondly, blind, and ignorant; hence it is said, that our Saviour was angry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the hardness, or blindness (for the word bears both) of their heart, Mark 3.5. And hence also he taxeth their dulness, and slowness of heart, Mark 16.14.    
Sect. 3 §. 3. Into outer darkness.  
Quest. What is the meaning of these words?  
Answ. 1 First, They shall be cast into outer darkness; that is, into the corporal, and palpable darkness of the infernal prison, presently after their death, in regard of the soul; and at the day of judgement, both in regard of soul and body.  
Answ. 2 Secondly, Darkness is no other thing then a privation of light; now light is twofold: namely,  
I. Spiritual, as wisdom, grace, and truth: Now the privation of this light is internal darkness, and ignorance, in the spirit, and inward man.  
II. There is a sensible, and corporal light, whose privation is outer darkness: and this is the darkness spoken of in this place: For although there be fire in hell, yet it is a dark, and smoky fire, and not clear; except only so, as the damned may see one another, for the greater increase of their misery 
d Carthus. s. .   
Verse. 13 VERS. 13. And jesus said unto the Centurion, go thy way, and as thou hast believed, so be it done unto thee: And his servant was healed in the self same hour. 
Sect. 1 §. 1. Go thy way.  
Quest. 1 What is the sense, and meaning of this phrase of speech?  
Answ. It signifies a dismissing of one in peace, and is an argument of love and mercy. Read 2 Sam. 14.8. Mark 5.34. Luke 17.19. Whence we learn,  
Observe. That the Lord at last doth dismiss, and send away in peace all his Petitioners.  
Quest. 2 How doth this appear?  
Answ. It appears thus, vix. 

First, from these places, Esay 57.19 and john 14.27. and 2 King. 5.19. Mat. 15.28. john 4.50.  
Secondly▪ because he is the God of peace, 1 Thessaly. 5.23. Philip. 4.7.  
Thirdly, because peace is the effect of justification, Rom. 5.1. Whence the Angels sing peace on earth, because they who are justified by him, have true peace, Luke 2.14.  
Fourthly, because this peace is our armour, and weapons against affliction, john 16.33. And therefore certainly the Lord will give peace at length to all that sue, and seek for it at his hands.    
How must we wait, and expect for this peace Quest. 3 until we obtain it?  
First, patiently, I waited patiently (saith David) Answ. 1 for the Lord, and he inclined unto me, Psal. 40.1.  
Secondly, industriously; we must not expect Answ. 2 and await the Lord in our beds, Cantic. 3.1. but in his ways and ordinances.  
Thirdly perseverantly, knowing that our Answ. 3 times are in God's hands.   
VERS. 14. Verse. 14 And when jesus was come into Peter's house, he saw his wife's mother laid, and sick of a Fever. 
§. 1 He saw his Wife's Mother. Sect. 1  
What may we say, or think of the Popish Quest. 1 prohibition of Priests marriages?  
First, that it is opposite to Scripture, which saith Answ 1 It is better to marry th●n to burn, 1 Cor. 7.9. Yea, and that when marriage is less convenient, verse 26.32. And therefore even then they may marry, verse 2. But now with the Papists fornication is better than marriage, for the former violates not the vow, but the latter doth, as they say 
g Bellar. de Monach. 2.30. f. 1265. A. : though Saint Paul say, It is honourable, and Whoremongers God will judge, Heb. 13.4.  
Secondly, it is opposite to Antiquity to forbid Answ 2 marriage, as they now do; for the proof hereof observe these two things: namely,  
I. The authority of this Prohibition, from whence it was: here observe,  
First, the Apostles did only approve of single life and commend it unto us by their example.  
Secondly, they did not positively herein ordain, or establish any thing: Pope Siricius being the first that did directly command it. See 82. Dist. §. plurimos, et gloss. Litera i.  
II. Observe the degrees of this Prohibition, how far it differs from the Prohibition of those of former times: For  
First, the Ancients did enjoin a separation of the Minister from his wife; but this separation was not total, that they should never come together again, as appears by Ephes. 5.32. and Canon. Apost. 5. and 28. Dist. §. Si quis doceat, et §. Si quis disceruit.  
Secondly, the Ancients did prohibit the Minister the knowledge of his wife; but this prohibition was not perpetual, that he should never know her (as appears 28. Dist. §. de Syracusan, and 31. Dist. §. Quoniam) but that he should not know her, Tempore of ficij diebus ministerij, when he was to undertake, and discharge his ministerial function: And this the Fathers thought decent, 28. Dist. §. de Syracusan.  
Thirdly, the Ancients did prohibit the contracts of the Ministers; but this prohibition was not universal (28. Dist. de Syracusan. & §. Diaconi) as though they might not be contracted at all to any; but only that they might not be contracted a second time (that is, might not marry twice) neither to a widow, nor to an infamous person.  
But the Papists now adays, do not only forbid Bigamy, or marrying with widows, or infamous women, but all contracts and marriage; yea all carnal knowledge of their wives, if perhaps they have been married before they entered into orders; yea a total separation, for they cast the wives out of their husband's house, and habitation, directly contrary to the Canons, and all antiquity.  
Answ 3 Thirdly, the doctrine of the Papists is opposite to Antiquity in punishing offenders in this kind: For,  
I. Adulterous, and unclean Ministers were to be cast out of the Ministry, 28. Dist. §. Presbyter si. But the Papists now adays observe not this; for if all unclean Priests were cast out, they would have but few left in their Cloisters.  
II. Episcopus fornicationem pretio permittens suspendendus, (83. Dist. §. Si Episcopus) If any Bishop shall by any licence, or for any bribe, tolerate, or permit fornication, or whoredom, he shall be suspended, this was the ancient Law: But now it is other wise, as appears by the hundred grievances of the Germans.  
Sect. 2 §. 2. And sick of a fever.]  
Hilary allegorizeth this verse very acutely, Peter's house signifies the body, his wife's mother signifies Infidelity, whose daughter () the soul marries, but the presence of Christ cures it (Hilar. s.) But me thinks the Mother in law should rather signify the Will, and the Fever signify Infidelity, which are cured by Christ: But passing by this, I will instance but only upon one thing in general: Before we showed how sin, and the sickness of the soul was like unto Leprosy, and the Palsy; we will now show, how sin in the soul may be resembled to a Fever in the body.  
Quest. 1 How, and wherein is sin like unto a Fever?  
Answ. 1 First, sin may be likened unto a Fever, Respectu originis, in regard of the original thereof: For  
I. The Fever ariseth within, in the bowels, and entrails; and although the Symptoms be without, yet the cause lurks within. So the cause of all actual transgressions, which appear in the life, is that original corruption, which is within in the heart, Rom. 7.23, 24.  
II. The Fever ariseth from a threefold cause; namely, either  
First, from some pestilential, and obnoxious air without: Or  
Secondly, from the society of those who are infected, or sick of a Fever. Or  
Thirdly, from some internal corruption in the body, or humours; and this is the cause for the most part. Thus sin either comes,  
I. From the infection of Satan, (1 john 3.8.) and the allurements of the world 
g 1 ●o●● 2.16. : Or  
II. From the society of wicked men, 2 Cor. 6.14. Ephes. 5 11. Or,  
II. From the internal corruption, and concupiscence of the heart, Rom. 7.5. jam. 1.14.  
Secondly, sin may be resembled to a Fever, Answ 2 Respectu naturae,. in regard of the nature thereof. For  
I, The substance of the Fever is a heat besides nature, which extinguisheth the natural heat: So the fire of concupiscence, and lust of sin, doth extinguish the fire and heat of zeal: For where sin is hot, there zeal is cold.  
II. The Fever ariseth diversely, from divers humours; to wit, sometimes from choler, sometimes from melancholy, sometimes from blood; and yet it is one, and the same Fever. So sin sometimes ariseth from the lust of the fl●sh, sometimes from the lust of the eyes, sometimes from the pride of life (1 john 2.16.) And whatsoever the root is, the fruit is sin.  
III. There are two kinds of Fever; a continual Fever, and a Fever with some intermission: now this hath his seat in a more ignoble place, but that in the vessels themselves, and veins, and blood. This is diversely expounded: to wit,  
First, some expound it of the divers degrees of sinning; Some sin with some intermission of repentance, some sin perpetually.  
Secondly, some expound it of Adam, and us who are now corrupted by Adam: H●e at first was pure, and therefore sin in him was with some intermission, but in us it is continual, because in sin we were conceived, and brought forth in iniquity.  
Thirdly, some expound this of the sins of natural, and regenerate men: The unregenerate sin continually, the regenerate but sometimes: Sin in the natural man hath his seat in the vessels, in the whole nature, à capite ad calcem. from the head to the heel; but in the spiritual, and regenerate man, sin hath his seat only in the ignoble part (the fl●sh) In me, that is, in my flesh dwells no manner of thing that is good, Rom. 7. And therefore natural men must labour to be renewed in the Spirit of their minds, Rom. 12.2. Ephes. 4.23. Now this intermissive Fever again is twofold: namely,  
First, Ephemera, which lasts but for one fit, or one day, and comes no more: Thus the best sometimes fall into some one grievous sin or other once, but are never after overtaken therewith; as Noah, who was once drunk, and Let once incestuous, and David once adulterous; and as Peter who once denied his Master. And  
Secondly, Putrida, when the humours being partly corrupted, upon every distemper, the Fever is ready to return: And thus both the regenerate, and the unregenerate are often overcome by some one sin or other; we carry a body of sin about us, and we have the relics of sin in us, which oftentimes prevail against us.  
Thirdly, sin may be resembled to a Fever, Respectu modi procedendi, in regard of the manner of Answ. 3 the proceeding thereof. For  
I. The Fever gins with the heat, and warmth of the body, that being the first thing that sensibly it seizeth upon, and infrigidates, and makes cold the whole body: So sin first seizeth upon zeal, making that first lukewarm, then by and by stone cold.  
II. At the first the Fever makes us cold, but by and by we burn. So at first we are afraid of sin, by and by fearless thereof; at first our affections freeze, afterwards fry in the love of sin; at first we abstain from sin, and are hardly drawn to the committing of sin, but by and by custom makes it habitual, and natural unto us, and us insensible of it.  
III. In a Fe●er, when we are cold, yet even then we are hot within, though we are not so sensible of that heat: So even then, when the natural man fears, and trembles to commit sin, there is the fire of evil concupiscence, which in time sets on fire the whole course of nature, & shows itself outwardly in the practice of sin.  
iv The Fever inflames the whole body, even to the very toes of the feet: So sin wounds and enfeebles us, from the crown of the head, to the sol● of the foot, Esay 1.6.  
Answ. 4 Fourthly, si●ne may be resembled to a Fever, Respectu effectuum, in regard of the effects: For  
I. The Fever, (in membris) in the parts of the body works this effect, it debilitates and weakens the whole man, so that he cannot walk forth of doors; nay, be cannot walk within his own house, neither is able to stand, but forced to sit or lie, and keep his bed: So by sin we are so weakened, that we are neither able to walk in the ways of God, nor run the race that he hath set before us, nor work out the work of our salvation, with fear and trembling.  
II. The Fever (in intellectu) in the understanding works this effect, it disturbs & takes away the use of reason; making a man not know what he saith, or doth: And this is for the most part (or at least very often) mortal and deadly. So when men grow obstinate, and bold in sinning, and are neither sensible of sin, nor punishment, but will do whatsoever they will (jer. 44.16.) it is an argument of a soul not distant from death.  
III. The Fever (In appetitu) in the appetite produceth these effects: namely,  
First, it loathes the most wholesome things: So sin makes us to loath both,  
I. Good works, and duties, and exercises of religion; like the jews, who cried, when will the new Moons, and the Sabbaths be done, that we may return unto our sins? Malach. 1.13.  
II. Good Counsel, for that we think to be a hard saying, and we cannot endure it, joh. 6.60.  
Secondly, as the Fever loathes that which is wholesome, so it longs for that which is unwholesome: So we loathe the heavenly Manna of the word, and spiritual graces, and love the vain pleasures of sin, although they be but for a season, and the end thereof destruction, and death, Rom. 6.23.  
Thirdly, In a Fever there is a thirst not to be quenched, or satisfied, but insatiable, having no moderation in drinking, if it can come unto liquor: So many are furious in sinning, and cannot cease to sin, 
h 2 Pet. 2.14.  although they see oftentimes, that  
I. The thing is childish, and of that nature, that it is a shame for a man to be besotted therewith. Yea,  
II. That the event is perilous, and dangerous. And,  
III. That both the estate is lessened, and impaired, and the body enfeebled, and enervated thereby. Thus no feverish man is more mad after drink, then wicked men are after their sins.  
Fourthly, Potus factitij, made drinks quench not the thirst (in a Fever) but now pleaseth the , and by and by displeaseth it, it being only cool things which allaieth, and assuageth the heat thereof, although often they kill, because the stomach is not able to bear them. So it is not ordinary comforts that appease the soul (because they cannot fill the soul) neither can they allay the heat of a wounded spirit; but it is the word, and the comminations, and promises thereof, which afford ease and peace to the troubled heart: And yet sometimes this cooling Cordial doth kill, and drives accidentally to desperation, as we see in Cain, Gen. 4. and judas, Mat. 27.  
Fifthly, sin may be resembled to a Fever, Respectu finis, in regard of the end thereof. For  
I. Sometimes it ends in health, and life of itself; that is, a man recovers sometimes out of a Fever, without the use of any means, or help of any man.  
II. Sometimes the Fever ends in health, and life, by the use of good means, and the help of the Physician.  
III. Sometimes the Fever ends in a sickly, and weakly estate; that is, when the Fever leaves a man, oftentimes he falls into deafness, and swell, and boils, and the like.  
iv Sometimes it ends in death: Fevers often bring men to the period of their life; now this is twofold, viz.  
First, sometimes a Fever brings a man to a speedy death, when he dies thereof.  
Secondly, sometimes it brings a man unto a lingering death; and that either,  
I. By an Hectic Fever, which inflames the heart, or lungs: Or,  
II. By bringing a man into a Dropsy. Now to apply this.  
First, sin herein differs from a Fever; this (as was said) sometimes ends in health, and life, without the use of physic, or help of the Physician; but never that, for sin cannot be cured, or healed of itself.  
Secondly, sin is cured and healed by Christ, who is the only Physician of the soul.  
Thirdly, if sin end not thus, in health and life by Christ, than it ends either  
I. In a dry Hectic Fever, and a barrenness of all good fruits: Or  
II. In a cold Dropsy, or lukewarmness in Religion. Or  
III. In a deafness, and unwillingness to hear the word of God. Or,  
iv In filthy Ulcers, and putrified Boils of actual transgressions.  
V The safest Crisis, or conflict of nature in this sickness, is evacuation, and that either by vomiting, purging, sweeting, or bleeding: So we must labour, either to vomit up our sins by Confession, or sweat them out by Contrition, or purge them out by alienation, and separation, or else (if the Lord love us) he will bleed us, and make us forsake sin by affliction: as he did by David and Manasses.  
Quest. 2 How may we know, whether we are sick of the Fever of sin, or not?  
By these plain signs: namely, 

Answ. First, if without thou be inflamed with the lust of sin, or if it show itself in in thy life, and actions.  
Secondly, if the fire of concupiscence kindle thy affections unto evil, although as yet it doth not appear by thy actions, and outward man.  
Thirdly, by examining what drink pleaseth us best; whether is the word of God unpleasing to our taste, or not? certainly if we be refreshed, and comforted with the pleasures of sin, and that the word of God relisheth not with us, we are feverish.  
Fourthly, by examining whether Christ hath cured us or not: whether we be freed from the Fever of sin, or not? For this Fever of the soul differs from the bodily Fever: there being many in health of body, and free in body from the corporal Fever, but none at all from the Fever of sin; for therewith all the sons of Adam and children of men are infected: And therefore two things are to be enquired after: to wit,  
I. Whether hast thou sought unto Christ, the Physician of thy soul, or not? hast thou made thy case, and grief known unto him; and desired him to heal thee?  
II. Whether hath Christ answered thee in thy request, or not? whether hath he healed all thy sins, and cured all thy infirmities: so weakening the relics of corruption in thee, that now it cannot prevail against thee?  
Fifthly, examine whether thou be changed or not, from sickness to health? canst thou say with Paul, I was given to such and such sins, but I found mercy 
i 1 Tim. 1.13. ; the Lord plucking me as a brand out of the fire? dost thou find a change, both in thy affections and actions, from evil unto good?  
Sixthly, examine whether art thou sound, well, and healthful in thy limbs and members? canst thou walk in the ways of God cheerfully, canst thou run the race that is set before thee swiftly, and constantly; canst thou work out the work of thy salvation thoroughly?  
Seventhly, art thou not inclining to a Hectic Fever, or a Dropsy, or deafness of ears: that is, art thou not barren of grace and all goodness? or at least Lukewarm, in the service of God; or of deaf and dull ears to hear the word of God? Certainly by a serious examination of these things; we may know, whether with Peter's wives Mother, (before Christ came) we are sick of a Fever, or by Christ cured and freed from our Fever, as she was.     
VERS. 16. And when the Even was come, Verse. 16 they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick. 
We may learn hence: Observe. That it is Christ only who frees from Satan, he only being stronger than him, Luke 11.21.  
By what means are we freed from the Devil, Quest. 1 or the Devil dispossessed?  
First, the Heathens used charms and enchantments, Answ. 1 hoping thereby to be preserved from him, and to dispossess him; their charms were,  
I. Either by magical words: Fernel. abd. cause. Or,  
II. By the Picture of Solomon in a Ring. josephus. Or,  
III. By the herb Cynocephalia, which is very effectual against poison. Appion. Gram. Plin. 30.2. Or,  
iv By Annulets hung about their necks, Plin. ib. Or  
V By the art of Nicromancy; and conjuring. But all these are too weak to produce such an effect as this is, to deliver, or preserve from the Devil.  
Secondly, the Papists persuade themselves, Answ. 2 that they can dispossess men, and drive away devils by troops (and that) by Ceremonies; as by holy water, and the sign of the Cross, and the seven penitential Psalms, and a lighted Taper, and a Censer, and a holy Friar's Hood. jacobus de Chusa, and Wyerus.  
Thirdly, God doth deliver, preserve, and free Answ. 3 us from Satan miraculously; and that sometimes by the ●ame of Christ (as in the Acts of the Apostles) and sometimes by prayer and fasting.  
How doth Christ cure those who are possessed Quest. 2 with devils; or those in whole heart sin and Satan remains?  
By these means, viz. 

First, Answ. by overcoming Satan himself for us.  
Secondly, by disarming, and weakening the power of Satan.  
Thirdly, by casting of sin, and Satan out of our hearts.  
Fourthly, by arming us, both with off nsive, and defensive weapons against Satan, Ephes. 6.12. Enabling us so to resist him, that he is forced to flee, or to be foiled, Rom. 16.20.     
VERS. 17. 
Verse. 17  That it might be fulfilled which was spoken by Esaias the Prophet, saying, himself took our infirmities, and bore our sicknesses. 
It may here be objected, Object. Christ did not heal the sick, and dispossess those who were possessed; for this end, that the Prophecy might be fulfilled: for than if the Prophet had not foretold it, he would not have done it, Muscul. & Gualt. s  
Answ. 1 First, God doth dispose it unto this end; as he did his flight into E ypt (Mat. 2.15.) and his return into Nazareth (Mat. 2 23.) and the Soldiers casting lots about his garments (Mat. 27.35.) and that a bone of him should not be broken (john 19.33.) and divers other passages. From whence we may learn,  
Observe. That our voluntary actions, are indeed governed, ordered, and disposed by the providence of God. Reade Act. 2.23. and 3.18. and 4.28. and 13.27. And besides, remember that it is the will of God, not the will of men, which is the rule of the world, Daniel 4.32. Hence it is said, Man purposeth, but God disposeth. For  
I. If the purpose and in●ention of man be according to the will of God, than God ●il direct it; Thus Assur was God's rod, Esay ●0 But  
II. If man's purposes and intentions descent from the purpose, and will of God, than God corrects it: Balaam at first had a desire to go to Balak, but God forbids him: afterwards he had a desire to curse the Israelites for Balak, but God Quest. 1 will not permit it, Num. 23. It may here be demanded, whether we desire to establish and maintain Stoical fa●e, and a necessary series of causes? For this is heathenish, and unbeseeming Christians to avouch; Absit a fidelium cordibus, fatum aliquid dicere, Greg. hom. 10. Vide Thom. 1. qu. 116. etc.  
Answ. Certainly, we go not about to establish Stoical Fate, but Christian Providence  
Quest. 2 Wherein doth Stoical Fate, and Christian Providence differ?  
Answ. 1 First, Respectu originis, in regard of the original thereof, because Stoical Fate doth depend upon the influence of the stars: And therefore Thom. denies it, ibid.  
Answ. 2 Secondly, they differ, Respectu ascensûs, in regard of the ascent; because Stoical Fate doth tie the gods themselves, and subject them thereunto.  
Answ. 3 Thirdly, they differ, Respectu descesnûs, in regard of the descent, because the Stoical Fate binds all second causes. And therefore we should avoid the name of Fate: Si quis Dei voluntatem vel potestatem Fati nomine vocet, sententam teneat, et linguam e●rrigat 
i August. civet. Dei 51. : If any shall call the will, or power of God, by the name of Fate, let him hold still the opinion, but amend the phrase.  
Quest. 3 Is nothing casual, contingent, or mutable?  
Answ. There are two things certain: to wit,  
First, that there are many things mutable in regard of us, and many things casual, which fall out contrary to our expectation; as Inachus said of Io, Tu non inventa reperta es, he could not find her, when he sought for her; and when he thought not of her, than he found her: So a man digging a grave may find a treasure.  
Secondly, nothing is contingent, in regard of God, but all things are certainly ordained.  
Quest. 4 Must we not use the means?  
Answ. 1 First, certainly we must, and that for these causes: namely,  
I Because God hath ordained, that by the use of the means we should attain unto the end.  
II. Because God hath commanded the use of the means, if we desire to obtain the end.  
III. Because we tempt God's providence, if we neglect the means, Matth. 4.  
Secondly, but we must not use the means 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 therefore the use, both of evil, and doubtful means is altogether inexcusable.  
And thus much for the first general answer unto the Objection.  
Secondly, it was necessary that Christ should Answ. 2 fulfil the Prophecies, for the confirmation of his sending from God: he hereby proves himself to be the Messiah, who is sent from God for the redemption of mankind, because whatsoever was foretold by the Prophets, concerning the Messiah, is fulfilled by him. Read for this purpose these places, Matth. 11.5 and 26.54. Mark. 14.49. Luke 22.27. and 24.44. john 18.9.  
Thirdly, our Saviour by his miracles, and healing Answ. 3 the sick, and dispossessing of the possessed, doth show that the Prophecies are fulfilled, not only in the souls, but also in the bodies: For there is herein a reciprocation, as appears thus.  
As in the Gospel, corporal things denote spiritual; as for example;  
I. Leprosy denotes the corruption of our nature, and Christ by healing Lepers, doth show that it is he, and he only that takes away, and heals the leprosy of sin.  
II. Christ gives unto the blind their sight, to show that he is the light of the world, Mal. 4.2.  
III. Christ by making the deaf to hear, doth show, that he is the Doctor of the soul.  
iv Christ by curing Fevers, doth show, that it is he only that allays 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 only teacheth us to cry Abba Father, Gal 4.6.  
VI Christ by healing those who were sick of the Palsy, and restoring the Lame unto their limbs, would have us know, that he is the only Physician which corroborates, and enables us, to work the work, and walk in the ways of God.  
VII. When Christ dispossesseth, and driveth away devils, he would have us know, that first he is that seed of the woman, who was of old foretold, should break the Serpent's head, Gen. 3. And Secondly, that it is only he, 
Rom. 16.20.  that enables us to trample Satan under our feet.  
VIII. Christ by raising the dead unto life, doth teach us, that it is he who gives the spiritual life of grace unto us, and who for us purchased life everlasting.  
So in the Prophet's spiritual things are applied unto the body; as in this verse: When●e we might learn: That it belongs unto the Messiah, not only to cure souls, but bodies also, Psalm 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 careful of both.  
Answ. 3 Thirdly, corporal evils are the punishments of sin; and therefore it belongs to him, to take away both the evil of sin, and the evil of punishment, both the cause and the effect.   
Verse. 18 Vers. 18. Now when jesus saw great multitudes about him, he gave commandment to departed unto the other side. 
Sect. 1 §. 1. When jesus saw great multitudes.  
Observe. It appears here, that many were present, but Christ's departure shows, 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 temporal gain, to wit, either that they might be healed, or fed by him, joh. 6.26.  
II. Because many heard him for novelties sake; as the stony ground, who rejoiceth at the first, and falleth away, and relapseth at the last, Mat. 13.20. and joh. 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 external 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 ourselves 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 mayst there worship, and serve God, by prayer.  
II. That thou mayst feed thy soul, by hearing.  
III. That thou mayst 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 departed unto the other side.  
Quest. 1 Why doth Christ command them (that is, those which were in the ship with him) to departed? Did Christ desire to hid, 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 goodness of our Saviour, to departed 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 departed from the Child, 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 find him, thinking no pains too much.  
Secondly, perhaps Christ was weary, and Answ. 2 therefore desires to departed, 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 vainglory, Observe. (thus thinks Chrysostom s.) Teaching us hereby, to avoid and shun all vainglory, 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 Heretics and hypocrites, Matthew 6.2, 5, 16.  
Secondly, because this would argue us to be Answ. 2 blind, and ignorant of ourselves 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 blind, 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) dwells no manner of thing which is good; for they have no good thing in them, but what they have received from God: and therefore it were great pride to be proud of it, and insolent arrogancy to boast of it, as though they had not received it.  
Fourthly, he departs, because he would not be Answ. 4 hindered from praying: teaching us thereby, that prayer is not to be neglected, but frequently to be performed, Ephes. 6.18. Mat. 7.7. Col. 4.2.  
Fiftly, Christ leaves this multitude, and departs, Answ. 5 because it was necessary that he should preach to others, as well as to these.  
Sixthly, he departs from this multitude, lest Answ. 6 they should go about to make him a King, joh. 6.15.  
Seventhly, he commands his Apostles to put Answ. 7 off from these, because he knew they were wicked, and he judged them unworthy of his presence, or of his preaching.  
Eightly, Gualther (sup.) gives another reason of Answ. 8 Christ's departure, and that is this, because his Disciples (who were hitherto accustomed, and acquainted with nothing but pleasant things) might be accustomed unto afflictions, and dangers; for afterwards, verse 24. we find, that they were in peril, by reason of a great tempest upon the Sea.   
Vers. 20. And jesus saith unto him, Verse. 20 The Foxes have holes, and the birds of the air have nests: but the Son of man hath not where to lay his head. 
§. 1. But the Son of man hath not where to lay his Sect. 1 head.  
Christ here calleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Object. the Son of man, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of a woman, and therefore he was born, and begotten of man's seed.  
Answ. 1 First, this phrase, the Son of man is an Hebraisme; for [Ben Adam] the Son of man, signifieth no more than [Adam] Man, as evidently appears thus, because Adam himself is called [Ben Adam] The son of man, although he was neither begotten by a man, nor born of a woman.  
Answ. 2 Secondly, Nazianzen answers, Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Son of man, in the singular number, because he came from man only, ex unâ parte, in regard of his humane nature, which he took from his mother Mary, and not from man: But others are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sons of men, in the plural number, because they have their bodies both from Father and Mother.  
Answ. 3 Thirdly, Augustine answers, Christ is called the son of man, that he might manifest, and show unto us, the great benefit which man hath received, by his taking man's nature upon him.  
Answ. 4 Fourthly, he is called the son of man, that so his Humanity may be distinguished from his Deity.  
Answ. 5 Fiftly, Tertullian answers, he is called the son of man, that so we might acknowledge him to be true man, as well as true God. But the true sense of the words is gathered from the Hebrew phrase [Ben Adam, i. e. Adam] the son of man, that is, Man.  
We see here how Christ calleth himself, the son of man, although the phrase be elsewhere a phrase of contempt, as job 25.6 and Psa 8.5. to teach us,  
Observe. 1 That Humility becomes the best. Read for the proof hereof, Prov. 11.2. and 16.19. and Mat. 11.29. Gen. 28.17. Phil. 2.7.)  
Quest. 1 Why must the children of God be humble?  
Answ. 1 First, because it is a laudable and praiseworthy virtue, Prov. 25.7. and Luke 14.10.  
Answ. 2 Secondly, because God will avenge himself upon those who injure or wrong the humble, Psal. 18 27. and 34.18. Prov. 22.22.  
Answ. 3 Thirdly, because God will teach the humble to wait, and expect for him with patience, Psalm 33.20.  
Answ. 4 Fourthly, because Humility is a sign of a good spirit; for the spirit of the world doth exalt and puff up, but the spirit of God doth humble, as we see in jacob, joseph, and David, Psalm 131.1.  
Answ. 5 Fifthly, because God will in his due time exalt those who are humble; for Humility goes before Honour, Prov. 18.12. and 29.23.  
Answ. 6 Sixthly, because God will hear the prayers of the humble, Psalm. 10.17, etc. and 102.17. and 138.6.  
Our Saviour by these words, The Son of man hath not where to lay his head, doth show the poor Observe. 2 estate wherein he was; thereby teaching us, That the best, and most holy, are sometimes brought to great poverty and want.  
Quest. 2 How doth it appear, that the pious are often poor; for they have promises in the Word to the contrary, and that whatsoever they do, shall prosper, and they shall have no lack?  
Answ. It is evident, by the examples of Christ and his children:  
First, if we look upon Christ, we shall find him in his Nativity born in a stable, and laid in a manger, (Luke 2.17.) afterwards nourished and maintained by others, (Luke 8.3.) not having money to pay Tribute withal, (Mat. 17.27.) yea rob of his garments, (Mark 15.24.) and destitute (when he was dead) of a sheet to be wrapped in, of a Sepulchre to be laid in, of sweet odours to embalm him 
d joh. 19.38. .  
Secondly, if we look upon the Patriarches 
e Heb. 11.36, etc.  or Apostles, we shall see them to be as poor as their Lord and Master 
f Acts 2. and 4. and 3.6. .  
Why doth the Lord permit Christ, or the Saints, to be poor, seeing he hath promised his Quest. 3 delight shall be in them, and his care for them?  
First, Christ was made poor, that he might Answ. 1 make us rich, 2 Cor. 8 9 And.  
Secondly, the Saints are often poor, that they Answ. 2 may learn Contentation in outward things, 1 Tim. 6.6, 8. And  
Thirdly, the Lord permits Christ and his children Answ. 3 to be poor, that so he might sanctify Poverty, which otherwise is a punishment of sin. And  
Fourthly, the Lord lets the righteous fall into Answ. 4 poverty, that so he might commend the poor unto us, as companions of our afflictions. And  
Fifthly, Christ was poor, that so the prophesies Answ. 5 concerning him, might be fulfilled; David saith, He was poor, and in misery: and herein he was a Type of Christ, or (as some think) speaks it prophetically of Christ 
g Carthus. su●. . And  
Sixthly, Christ was poor, that so he might Answ. 6 show to the people, that he did as he said, and practised what he preached: He came to preach, and teach men the contempt of riches, and of the world, and therefore it was not suitable for him to abound in riches. Carthus. s.  
Seventhly, Christ was poor, that not only by Answ. 7 words, but also in deed he might show the truth of the life to come: for by a contempt of all temporal things, is fully declared a sure and certain hope of another life after this.  
Eighthly, Christ was poor, left it should have Answ. 8 been thought, that he drew Disciples after him for covetousness sake.  
Ninthly, Christ was poor, to teach us, that his Answ. 9 kingdom was not of this world.  
§. 2. jesus saith unto him. Sect. 2  
In this verse is contained Christ's answer to the Scribe, who offered to follow him; and in the answer two things are observable; viz.  
First, the sum of it; wherein is showed 

First, what the creatures have; 

The Foxes have holes.  
The Birds have nests.    
Secondly, what Christ hath not, The Son of man hath not where, etc.    
Secondly, the Application of it, in these words, jesus saith unto him. And therefore, although they be first in show, yet they are last in the order of nature, which order I here now observe.  
Our Saviour's answer to the Scribe, seems to be not pertinent; and indeed, it doth not handsomely square with the words of the Scribe, but with his mind, meaning and understanding most properly, which Christ shows is not hid from him; but as he hears the words of the mouth, so he sees and knows the thoughts of the heart; whence we may learn:  
Observe. That Christ knows the secrets of the heart, Psalm 7.9. Zach. 4.10. Heb. 4.12, 13.  
Quest. How doth it appear, that Christ sees the secrets of the hidden man of the heart.  
Answ. 1 First, because he made the heart, Psal 33.15.  
Answ. 2 Secondly, because he is true God, and this is God's Royal Prerogative, jer. 17.9, 10.  
Answ. 3 Thirdly, it is clear that he sees the heart, because he is angry, and threatens to punish for the sins of the heart, and inward man, jer. 16.16.17. and 17, 10. and 32.19.   
Verse. 21.22. VERS. 21, 22. And another of his Disciples said unto him, Lord suffer me first to go, and bury my Father: But jesus said unto him, follow me, and let the dead bury their dead. 
Sect. 1 §. 1. And another of his Disciples said unto him.  
Quest. 1 What is meant by this word Disciple?  
Answ. 1 First, commonly this name Disciple is attributed to the twelve selected Apostles.  
Answ. 2 Secondly, sometimes it is given to the seventy Disciples.  
Answ. 3 Thirdly, sometimes for all those who purposely followed him: I dare here determine nothing positively, but only say with Beza, that this was none of the twelve; but whether he was one of the seventy, or not, I know not.  
Quest. 2 Why doth not Christ reject him, and let him go, as well as the Scribe?  
Answ. 1 First, some answer, because he was his Disciple, one of his servants, and family.  
Answ. 2 Secondly, but I conceive that this Scribe which Christ suffers to departed, was one of his Disciples also (at least outwardly) because it is said here; Another of his Disciples said unto him, etc. which seems to imply, that this Scribe whom Christ answered, was one of his Disciples also.  
Quest. 3 If both these were Disciples, then why doth Christ detain the one, and dismiss the other?  
Answ. Observe. Because he would: whence we may learn,  
That salvation depends upon the mere mercy, and free grace, and dispensation of God. Read james 1.18. and Titus 3.5. and Rom. 9.18. and verse 15. and Exod. 33.19. Luke 17.34. Yea, our disposition unto good, is not the cause of God's love towards us, but the effect.  
Sect. 2 §. 2. Suffer me first to go and bury my Father.  
Quest. 1 What doth this Disciple desire of Christ?  
Answ. Leave to departed; he seems to be of a good, and honest heart (because Christ recals him, and retains him) and yet he begs temporal things before spiritual: From whence we may observe,  
Observe. 1 That there are Relics of sin, remaining in the Regenerate, Rom. 7.23, 25. and 2 Corinthians, 12.8, 9  
Quest. 2 Why hath God left the remainders of sin in his children?  
Answ. 1 First, sometimes to prove, and try us, whether we will strive to hate them, and expel them, or not, Exod. 20.20. judg. 2.22.  
Secondly, sometimes to humble us; that having Answ. 2 such strong enemies, and relics within us, we might never be puffed up, but stand in awe, and fear, 2 Chron 32.25.  
Thirdly, always to exercise us; God would Answ. 3 not have Adam idle in Paradise, but he must dress the Garden, Gen. 2.15. Much less must we be idle in this wicked world; and therefore that we may be always employed, the Lord hath left us enemies, that we might be the more watchful, and careful over ourselves, and more courageous against our enemies. Read job 7.1. and Ephes. 6.12. etc. 2 Tim. 4.7. etc. Heb. 12.14. and 1 Pet. 2.11. And therefore the best, and all the Saints have their duties required of them, as long as they live: namely,  
I. To weed, and root sin and vice out of their hearts. And  
II. To hold fast what they have, whether grace, or strength against sin, Revel. 2.11. And  
III. To labour daily, to grow, and increase in grace, and strength more and more.  
For how long time did this Disciple ask Quest. 3 leave to be gone?  
Only for a small time, Answ. but until he could bury his Father: and yet Christ would not permit it.  
To teach us, that we must not absent ourselves Observe. 2 from Christ, not for a small time; but must labour to be present with the Lord continually; either in our words, by speaking of him, or in our hearts, by thinking of him, or in our works, by serving of him.  
Why must we never departed from our Lord Quest. 4 Christ?  
First, because in Negative Precepts we are obliged, Answ. 1 Semper, & ad semper, we must never do any thing which is forbidden us, as long as we live.  
Secondly, because we are always in danger of Answ. 2 sinning, and can be fr●e no longer than we stick close unto him: the occasions of sin occur daily, and we shall daily fall into sin, except Christ protect us: And therefore we must be careful never to forsake him.  
Must we never sin at all? this is too strict. May Quest. 5 we not take liberty sometimes unto evil?  
First, sin is poison, and therefore as a man Answ. 1 must not once take a draught thereof, no more must he sinne once; for one Cup of poison is mortal to the body, and one sin to the soul.  
Secondly, sin is a Serpent; and therefore if Answ. 2 it can but get entrance with the tip of his tail, he will wind in his whole body: Suggestion unto evil being harboured, brings a man often times at length to final impenitency.  
Why did this Disciple desire to departed? Quest. 6  
To bury his Father. Answ.  
Whether was his Father dead (as Chrysostome Quest. 7 thinks) or only aged, and decrepit, as Gualther imagines, and also Calvin? Whether was he Mortu●s, or Moribundus?  
It matters not much whether, Answ. seeing the Scripture herein is silent; although I rather think the latter.  
If his Father were dead, was it not a good work to bury him? and if he were old, was it Quest. 8 not well done to attend upon him, and to comfort him? why then is it not granted?  
Answ. 1 First, certainly children are to honour, and tender their aged Parents, Levit. 19.3. Prov. 23.21.22. and it is an unchristian thing not to bury the dead.  
Answ. 2 Secondly, but the comparison is here, whether we must forsake Christ, or Parents; and from our Saviour we are taught to contemn Parents, in respect of Christ.  
Answ. 3 Thirdly, Christ forbids him to go to his Father, by reason of the danger which was in it: namely,  
I. His natural affection unto his Father, might estrange his affection from his Master. Or  
II. With Demas, the world might draw him away; that is, the inheritance, or riches which he should enjoy by his Father's death, might bewitch and ensnare him, Chrys. s.  
Answ. 4 Fourthly, our Saviour doth not prohibit him, because Parents are to be despised, but because heavenly doctrine, and spiritual, and saving knowledge is more necessary, Chrys. s. Whence we may learn,  
Observe. 3 That no excuse is to be admitted, which distracts from Christ, or Religion, Luke 14.18.  
Why must nothing withhold, or withdraw us from Christ?  
Answ. 1 First, because we are wholly, and peculiarly his, being redeemed by him, 1 Cor. 6.20.  
Answ. 2 Secondly, because we have but a small time to serve him in, much time being spent wherein we served him not at all, 1 Cor. 9.27. etc.  
Answ. 3 Thirdly, because all things are nothing in regard of Christ, and his service; there being nothing which can afford us so much profit, pleasure, hearts ease, and true content, or make us so truly happy, as Christ can.  
Sect. 3 §. 3. Fellow thou me.  
This Disciple desires leave to departed, but Christ will not permit it: Teaching us,  
Observe. 1 That Christ recalleth those, who are about to departed from him. For as he calls some (Prov. 1.20. etc. and 8.1. and 9.3. Esay 55.1. Matth. 11.28. john 7.37. Revel. 22.17.) so he recals others, jer. 3.1.12.  
Quest. 1 How doth God recall those who stray from him?  
Answ. 1 First, sometimes by himself; thus he called the woman of Samaria, john 4.9. and Paul, Act. 9  
Answ. 2 Secondly, sometimes by his Prophets; thus he recalled the Israelites, 1 Sam. 7.5.  
Answ. 3 Thirdly, sometimes by good, & godly Kings, 2 Chron. 30.  
Answ. 4 Fourthly, sometimes by neighbours, or servants; thus he called back Naaman, 2 King. 5.13.  
Answ. 5 Fifthly, sometimes God reclaims by Angels; thus he did the Israelites, judg. 2.2.  
Quest. 2 Why doth Christ call back those who would departed?  
Answ. 1 First because he would not have them to perish, Ezech. 18.23.32. and 2 Pet. 3.9.  
Secondly, because he doth not destroy the Answ. 2 wicked by and by, but spares them long, giving them a large time of repentance, to see if they will turn unto him, Ezech. 34.6.7. and 2 Chron. 36, 16. Rom. 2.5.  
Thirdly, Christ will not suffer his to departed Answ. 3 from him, because he hath promised to direct them: Our Saviour doth not only receive those who come unto him, or begin to work the work of grace in the Elect, or to prepare them, or to give power unto them, to obey if they will (as he did unto Adam;) But he hath promised to refrain them, and curb them from sin, and keep them: Yea, to be a Physician unto them, Matth. 9 and by his Spirit to direct them in the ways of grace, john 14.  
How doth God refrain, and keep back, or call Quest. 3 back his children from sin?  
First, sometimes by a preventing grace: My Answ. 1 grace shall be sufficient for thee, 2 Cor. 12.9.  
Secondly, sometimes by affliction, as he did Answ. 2 jehoshaphat, 2 Chron. 19.2. and Manasses, 33.12, 13.  
But many are corrected, Object: who are not converted, many afflicted, who are not reclaimed from sin, Proverb. 1.24. etc.  
First, certainly it is most true, as we see in the Answ. 1 Israelites (jer. 44.16. and 51.9.) and in Pharaoh, who were hardened under the rod, Exod. 9  
Secondly, but there are in correction two Answ. 2 things to be observed: namely,  
I. It is an excellent sign when affliction doth curb, and call us back; and with Peter, makes us weep bitterly, Mat. 26. and with Paul, be obedient to God's voice, Act. 26 19 and Gal. 1.16. and with David to humble ourselves, 2 Sam. 12. And on the contrary, it is an ill sign, not to be reclaimed by correction, but more hardened.  
II. For a wicked man not to be corrected, but be permitted to sin willingly, without any bridle of restraint, is a most miserable sign of a man in a most deplorable estate, and condition: yea, of a Bastard, and not a Son, Heb. 12.8.  
How must we follow Christ? Quest. 4  
First, some follow to prosecute, and slay, thus Answ. 1 Asahel followed Abner, 2 Sam. 2.19. but we must not thus follow Christ.  
Secondly, some follow to imitate; thus we Answ. 2 are forbidden to follow a multitude unto evil, Exod. 23.1 but are commanded to follow Christ; for we must strive and labour to imitate him, 1 Pet. 2.21. But yet this following is not meant in this place.  
Thirdly, some follow that they may be protected, Answ. 3 and fed: Thus the Lord promiseth, that if his people will fear, serve, and obey him, than they shall continue following the Lord their G●d (1 Sam. 12.14.) that is, than God will still continue to protect, and provide for them. Thus many followed Christ, that they might be fed by him; but this following is not spoken of in this place.  
Fourthly, some follow Christ, as Disciples, and Answ. 4 servants; and this is that which is here commanded.  
From whence we may learn, that we ought to Observe. 2 follow Christ, as servants follow their Masters, giving ourselves wholly up unto him, both in bodies, and souls Read Num. 14.24. and 32.15. and Deut. 13.4. an● 1 Cor. 6.20.  
Quest. 5 What is required of servants towards their Masters?  
Answ. 1 First, a servant must forsake all other men, and adhere only unto his Master; because a man can not serve two Masters, Mat. 6.24. and 19.27. and john 10.5. and 1 King. 18.21.  
Answ. 2 Secondly, a servant must acknowledge him whom he serves to be his Lord, and Master, Mal. 1.6. john 14.4 27.  
Answ. 3 Thirdly, a servant must diligently, and industriously apply himself to his Master's business, Deut. 28.14. and jer. 48 10.  
Quest. 6 Why must we serve Christ?  
Answ. 1 First, because he redeemed us for this end, that we might be a peculiar people unto himself, serving him in righteousness, and true holiness, Luke 1.75. Titus 2.14.  
Answ. 2 Secondly, because it is a great honour to serve the Lord; and therefore we should not be ambitious in other things, and here negligent. It is held no small honour, nor privilege to be the King's servant; and therefore much more to be Christ's.  
Answ. 3 Thirdly, it is our duty to serve Christ; and therefore there is great reason to serve him.  
I. Soldiers will follow their Captain; and therefore we should follow Christ, who is our Chieftain, and Leader.  
II. Orphans should follow their Guardians; and therefore we ought to follow Christ, our only Defender, and Protector.  
III. Children should follow their Parents; and therefore we ought to follow Christ, our everlasting Father, Esay 9.6.  
FOUR Scholars should follow their Masters, and Pupils their Tutors: wherefore it is our duty to follow Christ, our Doctor and Teacher.  
Quest. 7 How may we know, whether we serve Christ or not?  
Answ. By what was said before, Question 5. That is, let us examine ourselves, by these signs; namely,  
First, whether do we forsake all things for Christ? that is,  
I. All our sins: because we know that sin is contrary to the service of Christ: yea, directly opposite unto Christ; therefore for Christ's sake we desire to abstain from sin, and whatsoever is evil, Deut. 8.19. Hos. 2.7. Rom. 6.2.18.22. This is a good sign of a good servant.  
II. Do we for Christ's sake deny our own wills, submitting ourselves wholly to be guided, and directed by him? (Numbers 15.39. and job 31.7.) Certainly it is a hopeful sign, of a happy servant: Thus we must examine ourselves, whether we acknowledge Christ only to be our Master, or whether Satan, the world, sin, or our own wills, be our Master.  
Secondly, examine whether thou carriest thyself as becometh a servant: for it is not enough for a servant to acknowledge such an one to be his Master, but he must behave himself also like a servant, both in mind, humbling himself unto his Master, and in life, doing the work, and service of his Master, and that not with eye service, but in singleness of heart. So the servants of the Lord must serve him with their minds, and hearts, and inward man (1 King. 14.8. Mat. 8.19. and 15.9 Deut. 30.10. Rom. 7.15, 19) and also in their lives, working the Lords work, and not their own, Mat 5.16. Psalm 38.20. Ephes. 4.1. Philip. 2.15. and 1 Tim 6.18. and 1 Pet. 2.19.  
Thirdly, examine we, whether we work the work of the Lord industriously, or negligently; servants must be both painful, and careful, and constant, in their Master's service: And so must we.  
I. Be diligent in the service of the Lord, and the exercises of Religion; not performing them remissly, superficially, or slightly, ●ut diligently, and industriously, Phil. 2.12: an● 3.12. Heb. 12.4.  
II. We must be careful, as w●ll as painful, lest through carelessness, heedlessness, or forgetfulness, we do something, which we should not, or leave undone something, which we should do, Ephesians 5.16.  
III. We must be constant, and perseverant in the service of Christ, as well as industrious, and careful. We must not take the Blow of God in our hands, and lo●k back; we must not begin in the spirit, and end in the flesh; we must not begin the Lords work, and give over: But we must continue running till our race be finished; we must continue fight, until the last enemy Satan b● overcome; we must continue working, until the Evening, and Sunset of our life, Num. 14.24. and 32.11. Deut. 1.36. Iosh. 14.14.  
How must we follow Christ? Quest. 8  
First, in faith; walking by faith, not by sight, Answ. 1 (2 Cor. 5.7.) placing our whole confidence, and affiance in him 
l 1 S●m. 12.14. : Bu● this is Christ's work, (john 6.29. Philip. 3.14.) he only enabling us hereunto.  
Secondly, as we must follow Christ by faith, Answ. 2 (believing in him) so we must follow him by obedience, obeying of him, in whatsoever he requires of us, Deut. 13.4. john 14, 15.  
Thirdly, we must follow Christ in profession, Answ professing him before men, and ourselves to be his servants, Romans 10.10.  
Fourthly, we must follow Christ in imitation, Answ. 4 Philippians 2.5. and Ephes. 5.1. Hebr. 12.2. and 1 Pet. 2.21. and 1 john 2.6. and 1 Cor. 4.16. and 1 Thessaly. 1.6.  
Wherein must we imitate Christ? Quest. 9  
First, in humility, for he was humble, Mat. Answ. 1 11.28.  
Secondly, in patience; for he was as a Lamb Answ. 2 dumb before the Shearer, 1 Thess. 2.14.  
Thirdly, in love towards our brethren; for he Answ. 3 loved all his, 1 john 3.16.  
Fourthly, in love unto our enemies; for he Answ. 4 doth good unto the evil, Mat. 5.44.  
Fifthly, in freedom from fraud, and deceit; Answ. 5 for no guile was found in his mouth, 1 Pet. 2.22.  
Sixthly, in the love of goodness, and good Answ. 6 duties; for he was given unto prayer, and holiness, Luke 22.39.  
§. 4. Let the dead, bury their dead. Sect. 4  
Is the burying of the dead to be neglected, and omitted as evil, Quest. that our Saviour will not permit this Disciple to bury his Father?  
Answ. 1 To bury the dead is a Christian work; and therefore Christ doth not simply prohibit it. R●ade Gen. 25.9. and 35.29. and 47.29. Iosh. 24.30. Amos 2.1.  
Quest. 2 Why doth humanity, and Christianity require that the dead should be buried?  
Answ. 1 First, because it was given as a curse, not to be buried, but to be cast out like a dead Dog; an● hence I conceive it was, that the Fathers, and Patriarches were so careful to provide for their Funerals, Genesis 49.29. 
m Gen. 50.25. .  
Answ. 2 Secondly, because to lay up the bodies of those who are deceas d, doth testify our hope of the Resurrection. Our Saviour to this Disciple, who desired leave to go bury his Father r, answers, Let the dead hury their dead, but follow thou me: As if he would say, thou art n●w called from amongst the dead, and therefore let them alone, and meddle no more with them, but follow m●e. In these words then our Saviour Christ would have us to observe,  
Observe. That we are all dead, until we be called, and quickened by Christ.  
Quest. 3 What death doth our Saviour h●re mean?  
Answ. The●e is a threefold death; namely, temporal of the b●dy, spiritual of the soul, eternal, both of body and soul: Now the Text speaks of the second; the meaning therefore thereof, is: That all men by nature are spiritually dead in sin.  
Quest. 4 How doth this appear?  
Answ. 1 First, from these places of Scripture Luke 15.24.32. john 5 25. Romans 6.13. and 2 Cor. 5.14. Ephes. 2.1. and 5.14. and Colos. 2.13.  
Answ. 2 Secondly, because sin hath slain all, Rom. 3.23. and 5.12. Here two things are to be observe, viz.  
I. God created us pure, good, and living creatures, both in soul, and body; giving unto man a double perfection; to wit,  
First, Natural; and thus in his body he had strength, agility, nimbleness, soundness, health, beauty, and the like; and in his soul, reason, will, memory, judgement; yea all the faculties thereof perfect.  
Secondly, Spiritual, which consisted in these two things: namely,  
I. An immunity from sin, man in his first creation being without spot, or wrinkle.  
II. In strength unto good, man in his first forming, being able to perform whatsoever God required of him: Now this spiritual perfection is called in Scripture, sometimes Uprightness, as Eccles 7.29 sometimes Glory, Rom. 3.23. & sometimes Honour, Psalm 8.5.  
II. The sin of Adam hath corrupted all the sons of Adam both in soul and bo●y: Vulnera tur in na●●●tibus, & expoliatur in gratuitis 
u Beda Gloss. ord s. Luk. 10. : Mankind by the sin of the first man, is wounded in his natural faculties, but killed outright in his spiritual; as appears thus.  
First, although our natural faculties remain, yet they are wounded with a deep, and double wound, viz.  
I. H●betantur in tanto, they are dull, senseless, blockish and brutish in regard of what they were at first before the fall.  
II. Divertuntur a vero objecto: All the members of our bodies, and faculties of our souls, are now as so many instruments of the service of sin and satan; man by nature rebelling against God, both in soul and body.  
Secondly, our spiritual faculties, and graces (whereof the present Text speaks) are wholly, and altogether killed, and that in this order.  
I. Adam by sinning, forsook and left God: 
a August. civet. Dei. 13.13.  ●ence Thomas calls original sin, Ablationem men●s à Deo; & aversionem voluntatis (Aq. 1.2.82.2.) An alienation of the soul, and aversion of the will from God.  
II. Adam having forsaken and left God, loseth original righteousness: Hence Aquinas 
o Thom. 1.2.82.1. ex Ansel.  saith, Originale peccatum est carentia justitiae originalis; Original sin is a deprivation of original righteousness.  
III. Adam having lost his original righteousness, is then forsaken of God, Desertus ab eo prius 
p Aug. civ. Dei. 13.14 , whom first he forsook; for as God was primus in Amore, so he was ultimus in desertione: that is, God loved us before we loved him 
q 1 joh. 4.10. , but God left us not until we had left him. Deseruit Adamum Deus, id est, abstulit gratiam, quâ stare potuit 
r Aug. de corr. & gratia. ; God forsook Adam, that is, withdrew from him his grace, whereby he might stand. And this was true death. Illud (Gen. 2.17.) intellige, cum anima deseritur a suâ vitâ, viz. Deo 
s Aug. de civet. Dei. 13.15. . That death which is threatened, Gen. 2.17. is a spiritual death, when the soul is separated from her life, that is, God 
t Ephes. 4.18. .  
IV God having left and forsaken man, hence followeth these two things; to wit,  
First, corruptio impacta, sin and uncleanness doth seize upon man radically and hereditarily; insomuch as the Father now doth derive sin, as well as life, unto his child; as Gehazi did leprosy to his posterity 
u 2 Kings 5.27. : yea every man is contaminated and corrupted from the crown of the head, to the sole of the foot, (Esa. 1.6.) the very imaginations and cogitations of man being evil, Gen. 6.5. and 8.21. Omnes animae partes inficit, Sin hath now tainted and polluted all the parts of the soul, saith 
w Thom. 1.2.82.8.3. & 3.3.  Thomas: yea four deadly wounds did man receive by sin, said Beda, (Glos. ordin. s. Luc. 10) In ratione ignorantia, In voluntate infirmitas, In irascibili malitia, In concupiscibili concupiscentia.  

I. In his reason  
II. In his will  
III. In his irascible faculty.  
iv In his concupiscible 

He was wounded with 

Ignorance.  
Weakness.  
Malice.  
Lust and concupiscence.       
Secondly, Potestas boni ablata; God having lef● man, he left grace, and the power of doing good: so that now, though he would do good, he cannot; and though he would not do evil, yet he doth it daily, Rom. 7.18, 19 Postquam anima Deum deseruerat, samulam (carnem) subditam omninò non habebat 
x Aug. ●iv. Dei. 13.13 : After the soul ran away from the Lord her God, her servant (the flesh) would be no longer subject, or obedient unto her; but as she rebels against her Master, God, so the flesh rebels against her Mistress, the Soul. So that now Man by his own strength can neither  
I. Do any thing that is good, Rom. 7.14, 19 Neither  
II. Have any good desires; for God gives the will, as well as the deed, Phil. 2.13. Neither  
III. Think a good thought, 2 Cor. 5.3.  
Answ. 3 Thirdly, that which hath been said, that all men naturally are spiritually dead in sin, will most evidently appear, by a plain observation of the Degrees of Adam's fall, which were these;  
I. Satan (under the form of a Serpent) tempts man, Gen. 3.1, etc. Heb. 2.14.  
II. Adam is overcome by the Tempter, and sins against God, Gen. 3. and Rom 5.12, 14.  
III. Adam by eating of the forbidden fruit, violates and tramples the Law of God under his feet, Gen. 2.17.  
iv From the violation of the Law, springs up corruption; that is, the Law being broken, man became to be corrupted, job 15.14. and 25.4. Psalm 51.7.  
V Man's nature being corrupted, sin presently shows itself in the life and actions, growing and increasing in strength daily more and more.  
VI Hence we were detained in the chains of death, and sat in the shadow of death, (Luke 1.79.) as condemned persons are reserved unto the day of execution.  
Object: Against that which hath been said, that naturally men are dead unto all good, it will be objected, The Moral man performs many good works, yea doth many duties which the Law of God enjoins: And therefore we are not killed outright in our spiritual faculties.  
Answ. In every good action there are two things to be considered; namely, Instrumentum operans, & Anima movens: First, the work wrought; then secondly, the first mover of the work: The action performed, must be good, and such as the Law commands; and the intention must be good also, in the performance of the work, for otherwise the action is not accepted. Simon Magus made a dead body to stir the eyes, head, and body, but it was far from true life: so, a Moral man may perform a Moral good work, but yet it is but a dead work, because it proceeds not from the life of Grace, Heb. 9.14.  
Quest. 5 How, or wherein are natural men dead?  
Answ. 1 First, they are dead in regard of Grace, and that in a double respect, viz.  
I. They can do nothing that good is, (Rom. 7.14, 18.) All their works being either foolish, or proud, or counterfeit, or hypocritical, or pharisaical, or weak, or performed for fear of God, or man.  
II. They cannot cease to sin, 2 Pet. 2.14. Rom. 7.5.  
Answ. 2 Secondly, they are dead in regard of life eternal; for so long as they are natural, there is no hope of heaven, or salvation, john 8.21. and Rom. 6.16, 21, 23.  
Answ. 3 Thirdly, they are dead in regard of joy and comfort; for to the natural man there can be no true peace: indeed a man may sleep in a wilderness amongst wild beasts, or in the ships Mast 
y Prov. 2● 34. , and neither perceive, nor conceive, nor fear danger: but when he awakes, he will with terror and amazement, consider of his peril: so, Natural men may lull themselves in a carnal security, and cry peace, peace, unto themselves, but if ever they awake, they will have an horrible expectation of wrath to come 
z Heb. 10. ●7. .  
Fourthly, they are dead in regard of sense: for Answ. 4  
I. They are not sensible of their evil condition, nor perilous estate, Esa. 28.14. Revel. 3.17. Nor  
II. Are sensible of their wants, or of those good things which they are deprived, and disinherited of: and therefore, not being sensible of the lack of them, do not earnestly endeavour for them, or seriously desire them, Psalm 42.1. and 63.1. and john 3.19.  
What things must not the natural man trust Quest. 6 in, or adhere unto?  
First, not to his natural strength, in performing Answ. 1 of what is good, for that is but weakness, job 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 temporal estate, and be very crafty in outward things; yet spiritual things he is not able truly to take up, 1 Cor. 2.14.  
Thirdly, not to his wisdom, in avoiding of Answ. 3 evil; for Satan is more crafty to tempt and assault, than any natural man can be to resist and withstand temptation: because naturally our judgement errs, 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 goodness within, nor any true change of his affections.  
Fifthly, the natural 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 only 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 natural man condemns another man's sins, but not his own. And  
II. Often erects a false repentance; as the Drunkard after his Cups, and the Swearer after his Oaths, will cry God mercy, and beat their hands upon their breasts; and think this their repentance will serve the Lords turn, and procure from him pardon. Yea  
III. Oftentimes, the natural man seems to express 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 natural man trust to his confidence's or faith, in believing; for Answ. 7 the faith of such, is but blind presumption, Esa. 28.18. Thus I say, the natural 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 believing; for in all these he may be deceived.  
Quest. 7 What things or works may a spiritually dead natural man do?  
The natural 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 battle.  
Secondly, he may perform natural works; as eat, drink, sleep, and the like.  
Thirdly, he may perform politic and civil works; as buying, selling, trading, purchasing, etc.  
Fourthly, he may perform Moral works, or the acts of virtue; 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 liveless 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. Read Heb. ●. 4 5, 6. But  
Sixthly, he can do nothing well, quoad formam form lly, or in regard of the manner of d●ing: This form of goo works, is faith, and without this nothing we do can be plea●●●g unto God 
. ▪ Deus r●●u●e ●ator Adverbiorum 
. . God rewards Benè, only that which is w●ll done, in regard of the manner. And therefore natural men being without faith, all their works are but like Sodoms' fruit, or deaf Nuts, or (as Bellarmine saith) a carcase which hath strong, and well set members, but wants life.    
Quest. 8 Is there no hope of life then to the natural 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 read 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 natural men, they are dead in sin, and it is not i● their power to quicken themselves, or to infuse the l●fe of grace into themselves; but it is the work of another, namely, of Christ, and that not by any natural, but by a supernatural work, who regenerates us by his Spirit, joh. 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 be raised up to life: that is,  
First, they must fetch Christ unto the dead soul: Then  
Secondly, they must pray, that the stone of insensibility may be removed; that is, that their hard hearts may be mollified, and softened, and made sensible of sin.  
Thirdly, pray that he may hear 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 Christ's voice, he may come out from the grave of sin, forsaking it, and leaving it for ever.  
Fifthly, pray that his face being unbound, he may see Christ, john 11.44.  
Sixthly, when he is raised up by Christ, and seethe him, then let him sup with him, and stay with him, and never departed from him, Revelations 3.20.  
Seventhly, by how much longer he hath laid in the grave of sin, or death, or by how much the worse he stinks, in regard of his wicked life; by so much the more fervently, and constantly pray, until 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 weariness, calling that a hard saying 
b john. 6.60. ? Then certainly thou art but a dead man.  
Secondly, art thou glued unto the world, and thy wealth, and profit? james 4.4. 1 john 2.15. Undoubtedly then thou art yet dead in sin.  
Thirdly, art thou puffed up with worldly wisdom, which is contrary to the wisdom of the Spirit? then it is a sign that thou art not as yet quicked, Rom. 8.6. etc.  
These three hold men diversely: to wit, 

First, pleasure lulls men asleep.  
Secondly, the world compels men (as in chains) to obey, and serve her.  
Thirdly, wisdom deludes, and deceives men, with false shows.    
Fourthly, art thou not as yet regenerated, and changed? then certainly the life of grace is not as yet infused, john 3.5.  
Fifthly, dost thou not as yet believe? then it is to be feared that thou art yet alive in nature, but dead in grace.    
Wherein must natural men labour to acquire Quest. 11 life?  
First, in general, in the whole man; that is, Answ. 1 both in the body and soul, 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 enlightened, and that the scales of ignorance may fall off from our eyes, because sense is the outer gate of the soul, Ephes. 1.18. Rom. 11.8. and 1 john 2.11. In a word, he that desires the light of grace, must labour first to be sensible of the blindness of nature; and he who longs for spiritual life, must strive to be sensible of that spiritual death, wherein he lies buried, Luke 11.34.  
II. In fide, in our faith, and confidence; faith is the eye whereby we see God, Mat. 5.8 faith brings us to saving knowledge, john 17.3. and works in us true experience of the love of God: 
c Philip. 3.10.  And therefore let us not content ourselves with dead dreams, or carnal conjectures, but labour for a true, lively, working, and applicative faith.  
III. In robore, in our strength, and power; that is, labour that we may be strengthened with might, and power, in the inward man 
d Ephes. 3.16. , not contenting ourselves with the power of nature, which is but impotency itself. Now this living, or lively power which we must labour for, is threefold: namely,  
First, Potestas pugnandi, power to fight against sin, and Satan manfully, until 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, gaud●ndi, power to love God, and good duties, and to rejoice in the performance thereof, Esay 58.13.  
Quest. 12 From whom is this life to be acquired?  
Answ. 1 First, we must seek it of God the Father, Esay 25.8. Hos. 13.14. Rom. 4.17.  
Answ. 2 Secondly, we must seek it of God the Son, Luke 1.78.79. john 1.4. and 2 Cor. 5.15. and 2 Tim. 1.10.  
Answ. 3 Thirdly, we must seek it of God the Holy Ghost, john 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 Son, to infuse this spiritual life of grace into us, by the operation of his blessed Spirit.  
Quest. 13 What means must we use for the obtaining of this spiritual life?  
Answ. 1 First, we must be watchful, and circumspect over our ways (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, john 5.24, 25. and 2 Tim. 1.10. Now there are two things to be heard: namely,  
I. The Law; this we must hear that we may be humbled thereby, Rom. 7.9.  
II. The Gospel; this we must hear, that we may be counselled and comfort thereby, 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 sin and lust (Colos. 3.5.) for all sins, evil affections, and lusts, are to be mortified.  
Secondly, Confidentiae, of hope and confidence; for we must deny ourselves, & not trust at all in any thing we do.    
Fourthly, we must labour to believe, john 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 watchfulness, and hearing, and mortifying of sin, and believing with a faith approved by works, Revelat. 2.11. Ephes. 6.13.  
What shall we gain by this spiritual life, Quest. 14 that we must take so much pains for the procuring of it?  
First, if we be made partakers of this life Answ. 1 of grace, than we shall be made fellow Citizens of the Saints; yea the Heirs of God, Rom. 8.17. Ephes. 2.6.19.  
Second by this spiritual 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 spiritual rejoicing, Esay 9.2. Luke 1.80. and 1 Pet. 1.8. And therefore it is worth all the pains.   
VERS. 25. And his Disciples came to him, Verse. 25 and awoke him, saying, Lord save us, we perish. 
§. 1. His Disciples came to him. Sect. 1  
This action of the Disciples, in coming to Christ, may teach us the degrees of our coming unto Christ.  
How do we come unto Christ? Quest. or by what steps?  
First, the carnal 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 prodigal poverty, and to the Jews misery, Psalm 107.  
Thirdly, and then we come to him (Psal. 119.67.71.) Answ. 3 One of these two ways, either  
I. By prayer, as the Disciples here did, crying, Lord save us. Or  
II. By repentance, as the Prodigal 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 himself from Peter, and David, for a time.  
Secondly, sometimes he is absent from them, Answ. 2: in comfort; when he permits them to fall into grievous afflictions; thus he absented himself from job for a time, and from David, Psal 22.  
Sect. 3 §. 3. Save us, or we perish.  
The Disciples here in their distress pray unto Christ, and are preserved: whence we may learn:  
Observe. That the prayers of the righteous shall certainly be heard.  
Object. But many pray, whom God answers not.  
Answ. 1 First, God is always able to hear, and help us if he please, Daniel 3.17.  
Answ. 2 Secondly, if he do not help us when we pray, yet he will turn his denial, and our distress unto our good: for all things work together for the best unto the righteous, Rom. 8.28.  
Answ. 3 Thirdly, and although he do not help us at the first, yet he can afterwards; as we see in Israel's fight against Benjamin, who was overcome once & again (judg. 20.21.25.) although God bade them fight (verse 18.23.) but at length they wholly overcome them, verse 35. etc.   
Verse. 26 VERSE 26. And he saith unto them, why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds, and the sea, and there was a great calm. 
Sect. 1 §. 1. Why are ye fearful?  
Quest. 1 Why doth our Saviour here reprove, and upbraid them? is not prayer unto Christ in distress a sign of faith?  
Answ. Our Saviour doth not upbraid them for praying; but for these things, namely,  
First because they were fearful, & cowardly; for the righteous should be as bold as Lions, Prov. 28.1.  
Secondly, because they doubted; and that,  
I. Of safety, save us, or we perish. And  
II. Of Christ's care of them: Carest thou not that we perish, Mark 4.57.  
Quest. 2 How doth it appear, that they doubted of Christ's care of them?  
Answ. 1 First, by their running unto him; as though Christ could not do, what Paul did: The Apostle saith, though he was absent in body, yet he was present in care, Colos. 2.5. and 1 Cor. 5.3. And therefore certainly much more is Christ: yea, in regard of his Deity he is every where present: And therefore there was no need of their running unto Christ, to put him in mind of their danger.  
Answ. 2 Secondly, it is evident that they doubted of Christ's care of them, by their awakening of him; And they awoke him, saying, Master save us: as though with the body, and humanity, the Deity had slept: when as indeed, He that keepeth Israel, doth neither slumber nor sleep, Psalm 121.4.  
Quest. 3 Is it not good to fear, that our Saviour thus upbraids them, Why are ye fearful? Yea, if it be not good to fear, then why doth Christ sleep, and by sleeping thus terrify them?  
Answ. Christ slept, not that he might affright them, but that he might exercise them, and learn them by danger, not to fear danger. Whence we may observe,  
That disturbing, and disquieting fear, Observe. is to be expelled out of the heart of the faithful, Luke 12.32.  
How many sorts of fear are there, that we Quest. 4 may learn which is good, and which is bad?  
There is a twofold fear, to wit, 

First, of God, which is a godly fear.  
Secondly, of men, which is a worldly fear: herein observe these two things; 

First, Answ. dangers are to be feared providently, Genesis 32.9. etc.  
Secondly, dangers are not to be feared with a Distracting fear; for that is here forbidden, and Matthew 10.28. and Luke 1.74. Esay 8.12.      
Why is this distracting, and disturbing fear Quest. 5 to be expulsed, and driven away?  
First, because this fear ariseth from sin, Genesis Answ. 1 3.7.10.  
Secondly, because this fear is threatened as a Answ. 2 punishment of sin, Deuter. 32.25. job 18.14. Prov. 3.24.  
Thirdly, because it is a sign of diffidency, and Answ. 3 distrust: for the faithful (for the most part) are free from it, 2 King. 6.14, 15. Daniel 3. and 6. Psal. 3.7. and 23.4. and 27.1. and 46.3. Wherefore this fear argues either, I. No faith. Or II. a false faith; or III. A sleepy faith, or iv A weak faith.  
Fourthly, because this terrifying fear shall be Answ. 4 punished, Revel. 21.8.  
Fifthly, this fear is to be expelled, because Answ. 5 we have promises of protection, and preservation, and help, Esay 41.14.  
Sixthly, this fear deters us from the profession Answ. 6 of Christ, and the Gospel: and therefore there is great reason that it should be cast out of the heart. Read john 9.22. and 12.42.  
What must we fear? Quest. 6  
First, we must fear God: and that Answ. 1  
I. Lest we offend him, and provoke him unto anger by our sins. And  
II. Lest we neglect to glorify him in our lives, and conversations. And  
III. Lest we should forget him, and not have him always before our eyes.  
Secondly, we must fear our salvation. And Answ. 2 that I. Lest through carelessness, or fearlessness we should fall into sin, Ephesians 5.15. And II. Lest we should be temporally punished for our sin, as jer. 36.16. and 1 Corinthians 11.32. And III. Lest we should be eternally tormented for our iniquities, Deut. 28.66. Heb. 4.1.3.  
§. 2. O ye of little faith. Sect. 2  
Our Saviour by this phrase, would have us Observe. 1 take notice: That faith may be true, although it be small: as appears by Matth. 6.30. and 16.8. and Luke 12.28. and Mat. 14: 29. Mark 9.24. Cum fides in Objecto, non errat, sed illud in medijs trepid ●tionibus cum fiducia quantumvis languida apprehendere expetit, & conatur, debilis fides est, vera tamen. Chemnit. 1.185. a.  
Quest. 1 Why is true faith sometimes small?  
Answ. Because although faith be given from above, (Ephes. 2.8) yet it is not given miraculously, but by the means of the word, Rom. 10.15. etc. Hence it is said, the sour sowed seed, Mat. 13.1. and the kingdom of God is like unto a grain of mustardseed, Mat. 13.31. which groweth up by little and little, Mark 4.26. etc. And hence it is sometimes greater, and sometimes lesser. For the better understanding of this observe,  
First, the Schoolmen say, that faith is less, in a double regard: namely,  
I. Quoad objectum, in regard of the object; because expressly some believe fewer things than others do, Them 2.2.5 4.  
TWO Quoad participationem, in regard of the participation; and that either  
First, Ex parte intellectûs, because some have lesser understanding, than others. Or  
Secondly, Ex parte voluntatis; because some have,  
I. Lesser promptitude and readiness in believing than others; some being more dull, lazy, and sluggish than others are. Or  
II. Lesser devotion; some being less zealous, then are others. Or,  
III. Lesser confidence, and trust; some being more fearful than are others.  
Secondly, our Divines affirm faith to be lesser in a double regard also: to wit,  
I. Fructibus, in regard of the fruits thereof; as holiness, strength, zeal, constancy, joy, and the like.  
II. Gradibus, in regard of the degrees, or nature of faith; as in apprehension, and application. Perkins. And therefore Chemnuius observes, that  
First, sometimes faith is great, as Mat. 8.10. and 15.28. And  
Secondly, sometimes faith is small, as Matth. 14.31. And  
Thirdly, sometimes faith is weak, and that either in 

Acknowledging, Rom. 14.1. Or  
Trusting, Mark. 9.24.    
Thirdly, observe, faith is lesser sometimes, in regard of 

Others; that is, one man's faith is greater than another's, as one star differs from another in glory, 1 Cor. 15. and Rom. 14.1. and 15.1.  
A man's self; that is, sometimes faith in one & the same man is greater, and sometimes less, and that either, 

Ordinarily; and thus a man's faith is less, when he is newly regenerated, then afterwards, Heb. 5.12.  
Extraordinarily, in the hour of temptation; which is occasioned, either 

First, by reason of some sin committed 
l 2 Sam. 12. Psal. 22. & 32. : Or  
Secondly, because the Holy Spirit of God is grieved 
u Ephes. 4.31. : and that either, 1. By the love of sin: or 2. By the neglect of the exercises of Religion: or 3. By the extinguishing of the good motions of the Holy Spirit. Or  
Thirdly, because God withdraws his grace, and spiritual light for a time 
o 2 Chro. 32.31. Psal. 51.11. .        
Observe. 2 We may observe again from these words, Oh ye of little faith, that faith is accepted, but weakness is reproved: whereby our Saviour would teach us: That the children of God should labour that their faith may grow ripe, and increase unto perfection. Read Ephes 4.13.15. and 2 Pet 1.10. and 1 Pet. 2. ●, 3. and Mark. 4.40.  
Quest. 2 Why may we not content ourselves with a weak faith (which is true) but we must thus endeavour after a strong faith?  
Answ. 1 First, faith, and the increase of faith is the principal work of a Christian; This is the work of God, that ye believe on him whom be hath sent, john 6.29. Yea this is the function of a Christian; for we are called F●●●les, faithful; because our work is to strive to be rich, and perfect in faith: yea we are called Christiani, Christians, because we depend wholly upon Christ by faith: And therefore there is great reason, that we should labour, and endeavour to grow up, and increase therein.  
Answ. 2 Secondly we are commanded to believe [This i● his Commandment, that we should believe on the name of his Son jesus Christ, 1 john 3.23.] And therefore it behoves us to labour to be perfect in faith.  
Thirdly, faith is our chiefest armour against Answ. 3 Satan; it is the shield wherewith we quench all the fiery darts of the Devil (Ephes 6.16.) yea a Breastplate (1 Thess. 5 8.) and therefore we must resist this our enemy with faith, 1 Pet. 5.8. Great reason is there then, that all those who desire to be free from Satan, should labour for faith, and the increase thereof.  
Who are blame-worthy in this particular? Quest. 3  
Those who neglect faith: Answ. For if the children of God must labour, that their faith may increase, and grow ripe unto perfection; then much are they too blame, who neglect the acquiring, or augmentation of faith: For  
I. Those who have not faith, should neither give sleep to their eyes, nor slumber to their eyelids, until they be made partakers thereof, we being without God in the world, so long as we are without faith in our souls.  
Here those who have not as yet attained unto Quest 4 this excellent, and singular grace of faith, may demand first, how they may be incited, or induced to labour thus earnestly for it? I answer, let them seriously remember these two short particulars to wit, I. By faith they shall have true, spiritual, internal, and solid joy; according to that of the Apostle, Answ. Although we have not seen God, yet we love him, and loving him, believe in him, and believing in him rejoice with a joy unspeakable, and glorious, 1 Pet. 1.8. He that believes in God, hath the witness in himself, and is not beguiled with presumptuous persuasions; and therefore hath true cause of rejoicing: but he that believes not can have no true hope, and consequently no solid joy, Rom. 5.3, 4 TWO Let those who are as yet destitute of faith, remember, that they cannot more profitably bestow their pains any where, then here: they cannot labour for any thing of more worth than faith is; because that is the hand, whereby we apprehend Christ, and apply him unto ourselves, that is the eye whereby we behold Christ; that is the foot, by which we walk unto Christ: yea, that is the seal, whereby all the promises of the Gospel are confirmed unto us: And therefore nothing is more profitable for us, nothing can make us more happy, than faith in Christ can.  
Quest. 5 Secondly, those who are not as yet made partakers of faith, and by the two former particulars are incited, and moved to desire it, will yet again demand.  
What means must they use for the acquiring of it?  
Answ. 1 First, a man cannot believe of himself, or obtain faith by any natural, or physical power, it being wrought in us by the blessed Spirit of God, Rom. 8.14.  
Answ. 2 Secondly, but we must labour to confirm our faith, by our good works, 2 Pet. 1.10. That is, he that persuades himself that he believes, must show his faith to be true and lively, by the fruits of sanctification.  
Answ. 3 Thirdly, we must use those means for the acquiring of faith, which God requires: that is, we must be careful, and diligent hearers of the word (for faith comes by hearing, Rom. 10.17.) and we must be servant, and frequent in prayer unto God, that he would infuse this grace of faith in us by his Holy Spirit. II. Those who have faith should not rest, nor content themselves with a weak, or small measure thereof: But remember, that graces are not given to be misspent (as the Prodigal did his portion) nor to be kept without any augmentation, or increase (as the servant did his Talon, which he hide in a Napkin) but to multiply and increase: For the manifestation of the Spirit is given to every man to profit withal 
q 1 Cor. 12 7. : and therefore the servant is condemned, because he did not put out his Master's money to the Bank, Luke 19.23.  
Quest. 6 How is this grace of faith to be nourished, and increased?  
Answ. By these means: namely, 

First, by the word of God, Ex ijsdem nutrimur ex quibus generamur; as the word is a seed to beget those, who are not begotten; so bread to feed those who are begotten; yea, milk whereby babes become young men, 1 Pet. 2.12. And therefore we must be frequent in hearing, reading, meditating, and conferring of the word of God.  
Secondly, by fight, and striving against sin, Satan, the world, and our own corrupt lusts, Heb. 12.4. and 1 Pet. 2.11. and 5 8, 9 Ephes. 6.13. etc.  
Thirdly, by faithful, and fervent prayer unto God; crying daily unto God, as the Apostles did unto Christ, Oh Lord increase our faith, Luke 17.5. Ephes. 6.18.    
What is faith? Quest. 7  
First, Grammatically, Answ. 1 Fides à fio; Dicitur fides quia fit; it is called faith, because it is made: And therefore faith is twofold, viz. 

Activa, first active (faciens veritatem) and is called Fidelity.  
Passiva, secondly, passive (credens veritati) and is called persuasion. 

Hinc  
fides 

sacta  
habita.        
Secondly, according to the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are either taken  
I. Actively, and thus God is said to be faithful, 1 Cor. 1.9. and his word to be faithful, 1 Tim. 3.1. and 4.9: and his Ministers to be faithful, 1 Cor. 4.2. Because God works faith in his children, by the word, and Ministers thereof. Or,  
II. Passively; and thus they of the Circumcision, and Timothy's Mother, and divers believe in God. Act. 10.45. and 16.1. and 2 Cor. 6.15. Now the question here is concerning the passive, not active faith.   
VERS. 28. 
Verse. 28  And when he was come to the other side, into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 
§. 1. There met him two possessed with devils. Sect. 1  
What is meant here by being possessed? Quest. 1  
For answer hereunto, Answ. the Reader may remember, that there is  
First, Obsessio quae est duplex; 

Primò, Corporalis, visu, auditu, tactu.  
Secundò, Spiritualis, tentationibus, terroribus.    
Secondly, Possessio quae est duplex 

Primò, Corporalis, cum Sathan residet.  
Secundò, Spiritualis, in D●minio peccati, 2 Tim. 2.26.    
How doth Obsession, and Possession differ? Quest. 2  
First, Obsession is common unto all, for the Answ. 1 Devil can besiege any.  
Secondly, but none can be possessed by Satan, Answ. 2 without a special leave given by God.  
How doth the Devil impugn, and assail Quest. 3 man?  
First, Tentando, he impugns him by temptation Answ. 1 unto evil; and this he doth of himself.  
Answ. 2 Secondly, laedendo, puniendo, by harming, and punishing of him; and this he doth from God, T'him. Aq. 1.1 14.1.1.  
Quest. 4 Whether is Obsession, or Possession worse? and if Possession, than what kind of it?  
Answ. 1 First, in general, those persons are most miserable, that are possessed within.  
Answ. 2 Secondly, more particularly, there are three things, or three sorts of miserable men to be distinguished.  
I. Some are afflicted by Satan in their senses; that is, molested, terrified, or affrighted with some Diabolical sights, or noise, or touching, or the like. And this we greatly abhor, and fear.  
II. Some are possessed by Satan in their bodies: And although this be fare worse, than the former, yet we do not so much abhor, and fear it; and that  
First, partly because we are not sensible of it. And,  
Secondly, partly because the mind is estranged.  
III. Some are possessed by Satan in heart; and this is most perilous, but most of all slighted, and neglected.  
Quest. 5 What may we observe in the Allegorical sense of this History?  
Allegorically it shows us our estate, and condition without Christ: Or, Answ. that we are under the captivity of Satan, until Christ free us, john 8.44. Ephes 2.2. john 12.31. and 14.30. 
a 2 Cor. 4.4. .  
How doth it appear, that naturally we are Quest. 6 the Devils slaves?  
Because sin hath captivated, Answ. and enthralled us, Rom. 3.23. and 5.12. and 7.14. Sin is  
First, the Devil's Ensign, or Flag; as in a ship, or Castle overcome the Ensign of the Conqueror is hung out, so the Devil having conquered us, hath hung out his Flag; that is, imprinted sin in our nature.  
Secondly, sin is the law of Satan, john 8.44. Ephes. 4.27. and 1 john 3.8. etc. But Christ freeth us both from Satan, and sin, Luke 11.22. john 8.36. Rom. 16.20. Colos. 2.14. and 1 john 5.20. and Revel. 13.4.  
How doth Satan possess natural men, or Quest. 7 all men before they be freed by Christ?  
First, in general, as the peace of God abides Answ. 1 in the heart of the faithful (Colos. 3.17.) so Satan sits within, and remains in the heart of the natural man, wholly possessing, wholly directing him.  
Secondly, more particularly. Answ. 2  
Until we be freed by Christ, Satan possesseth us 

Answ. First, In intellectu, in the understanding: and that in three regards, viz. 

First, the natural man cannot take up, or comprehend God, or spiritual things 
b 1 Cor. 2.14. : Indeed he may have some outward knowledge after his corrupt manner 
c Rom. 1.20. , but he can know nothing spiritually, or profitably.  
Secondly, the natural man is wise unto evil, & very crafty; Adam can cover his nakedness with Fig-leaus; & josephs' brethren subtly hid their selling of him; & David craftily plot the murder of Vriah. Thus by nature we are wise unto wickedness.  
Thirdly, the natural man cannot believe the truth of God, 2 Thess. 2.9.10.11.    
Secondly, In affectu, in the affection, as appears thus. 

First, the natural man doth not love spiritual things: he regards not the word of God 
d Esa. 53.1. , but thinks it a hard saying 
e john 6.60. .  
Secondly, the natural man is mad upon sin; selling himself to work wickedness, and that with greediness 
f Ephes. 4.18. ; and not ceasing to do evil 
g 2 Pet. 2.14. .  
Thirdly, the will of the natural man is violent, and obstinate, and headstrong, and will not endure to be kerbed, jer. 44.16.    
Thirdly, In memoria, in the memory, as appears thus. 

First, good things are very hardly imprinted in the memory of the naturallman, Psalm 50.22. and 2 Pet. 1.9.  
Secondly, evil things are greedily received into the memory, and strongly retained by it: yea hence comes a custom of sinning, because the memory doth frequently suggest some evil.    
Fourthly, In sensibus, in the senses, as is thus most evident. 

First, they are easily carried unto outward objects; the eye is easily persuaded to behold beauty, or to look upon the sparkling of the wine in the Glass: and so of the rest of the senses.  
Secondly, the senses being transported by alluring objects, do draw the judgement also along with them: reason being once captivated, is easily drawn away from God, and led aside.    
Fifthly, In vitâ, in the life; we are naturally taken captive of the Devil at his will, 2 Tim. 2.26. for he hurries the natural man sometimes unto drunkenness, sometimes unto murder, yea unto every kind of evil.  
Sixthly, In Ore, in the mouth. For 

First, the Devil filleth the natural man's mouth with blasphemous swearing, lying, lascivious, and opprobrious speeches. And  
Secondly, the Devil doth exasperate the tongue of the natural man against Religion, making him sometimes dispute against religion, and sometimes slander, detract, mock, and deride the religious.    
Seventhly, In imaginationibus, in the cogitations, and thoughts; they being evil, and that continually, Gen. 6.5. and 8.21.    
What must we do to be freed from Satan, who doth thus possess us?  
Que. 18 Pray unto Christ, who is stronger than Satan, Answ. that he would be pleased  
First, to enlighten our understandings, that we may perceive those things which are good. And  
Secondly, to change our affections, that we may love those things which are good. And  
Thirdly, to help our memories, that we may retain those things which are good. And  
Fourthly, to set a watch over our senses, that we may delight in nothing, but what is good. And  
Fifthly, to sanctify our whole life, words, and thoughts, that all we do, speak, or think, may be good. And  
Sixthly, that he would be pleased to give us a true sight, and knowledge of ourselves, and wants; and to make us partakers of himself by a lively faith.  
Sect. 2 §. 2. They were exceeding fierce.  
Quest. 1 Whence was it that these two possessed men were so fierce?  
Answ. Not from themselves, but from Satan in them; from whence we may observe,  
Observe. 1 That Satan naturally is very cruel, and bloody. Read Esay 5.29. and 14.16, 17. Revel. 9.7.8, 9, 10. and 12.12.  
Object. 1 The Devil is somewhat crafty, but not so cruel: yea he is easily found out.  
Answ. So is a Lion or Bear easily found by his prey; yea as they seek their prey, so doth Satan, 1 Pet. 5.8.  
Object 2 But the Devil for the most part appears in some vile, base, and contemptible shape; sometimes in the likeness of a Frog, sometimes of a Mouse, sometimes of a Spider, sometimes of a Bee, or Fly; And therefore he is not so bloody, or cruel, as was affirmed.  
Answ. The Devil doth sometimes hid his malice, and his sting, and the instruments of his cruelty, transforming himself into an Angel of light, 2 Cor. 11.14. that so he may the more speedily, and unexpectedly destroy: The Fowler hides the net, and shows only the shrap; the Panther hides his fangs, and holds forth only his sweet, and beautiful skin; the Crocodile cries like a child, that cruelly he may slay men: And thus bloody cruelty is covered with the veil of crafty simplicity.  
Object. 3 The Devil is ruled, governed, over-swayed, and commanded by an old woman; yea often by an Idiot, which shows that he is not thus cruel, as was affirmed.  
Answ. They seem to govern, and rule him, but he in truth, and very deed rules, and commands them.  
Object. 4 The Devil gives riches, and good things, and pleasures unto his servants; and therefore he is not fierce, bloody, and cruel.  
Answ. Certainly, the Devil will give a man two Talents of silver for his destruction, as he did unto Gehazi; yea set men up in slippery places, that he may destroy them 
h Psalm 73.6.18 , being willingly contented, that they should spend their days in good things, that thus in a moment he may bring them down into the pit, job 21.13.  
Satan delivers many from pains, and evils, Object. 5 and that by good prayers; and therefore it is clear, that he is not bloody, and cruel.  
First, he freeth sometimes from those evils, Answ. 1 which are inflicted by himself; Non sanando, sed cessando, he doth not properly heal, and cure evils, but only cease from inflicting of evils, Abdias in S. Bartholomaeo.  
Secondly, he freeth men from evils, after they Answ. 2 have sacrificed prayed, sued, and sought unto him; for until then he hath no power over their souls. Id. Ibid. And when men are content to bequeath their souls unto him, for the health of their bodies, than he is content to cure, and heal their bodies.  
But the Schoolmen deny fury, or concupiscence Object. 6 to be in the Devils, Quia nil in ijs irascibile, vel concupiscibile, (Thom. 1.59.5.) Quia pertinent haecad appetitum sensitivum, non intellectivum, Ibid. Yea, sense, memory, and fantasy are not properly in devils, but only understanding, mind, or will, Aquinas.  
Certainly, as these are perturbations, Answ. arising from sense, they are not in devils; but are said to be in them Allegorically, because they have a cruel, and deadly hatred against mankind, out of an implacable envy.  
But the sacred Scriptures witness, that the Object. 8 Devil is fearful, and will fly away if he be resisted, james 4.7. for otherwise it were in vain to resist him, Ephes. 4.27.  
First, the Devil is not such a Coward, as many Answ. 1 make him to be; the Drunkard, Swearer, and cruel person will say, I defy the Devil, and I fear him not: But these are lamentably deceived; for whilst openly they defy the Devil, secretly they are possessed by the Devil.  
Secondly, the Devil flies only from the faithful, Answ. 2 when he is resisted by them, 1 Pet. 5.9. Now this power comes from heaven, not from themselves; for the Devil is too strong to be overcome by any arm of flesh, as we may see by those dangerous falls, and direful foils he hath given to the best of the Saints, when God (but for a while) hath withheld his grace.  
If Satan be thus fierce, cruel, strong, and Quest. 2 powerful, then how comes it to pass, that he doth no more harm than he doth.  
Oftentimes he would do harm, and cannot, Answ. because his power is not absolute, but subordinate. Si posset quantum vult, nemo justorum remaneret 
i Aug. s. Psalm. ; If he were able to do what he desires, he would not leave a righteous man in the world; Sathanae voluntas semper iniqua, potestas nunquam injusta; quia habet voluntatem à se, potestatem à Deo, Greg. moral. The will of Satan is always wicked, but his power is always just, because he hath his power from the good God, but his will from his wicked self. And therefore as fare as his sleeve, or chain, or power will reach, he is most cruel.  
How doth it appear, that naturally the Devil Quest. 3 is fierce, cruel, and bloody?  
Answ. It appears three manner of ways, viz. 

First, from the nature of Satan, or the nature of an Angel: For as the spiritual Image of God in man was lost by the fall of man, but the natural Image remained: So in Satan, the natural power of the Angels remaineth still, but their spiritual love is changed into hatred: Now the power of the Angels we know is great, as appears by the slaughter of those 185000. which were slain by one Angel in one night: And therefore if the natural power of an Angel remain in Satan, and his spiritual love be changed into implacable hatred; then without doubt by nature he is fierce, and cruel.  
Secondly, from the names given unto him; he is called a Lion (1 Peter 5.8.) a Dragon, a Serpent (Revelat. 12.3.9. and 20.2. Psalm 91.13.) Leviathan, (Esay 27.1.) Behemoth, a strong man armed (Luke 11.21.) a Murderer from the beginning (john 8.44.) Lightning, (Luke 10.18.) An Enemy, Matthew 13.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Adversary (1 Tim. 5.14.) Abaddon, and Apollyon, Revel. 9.11.  
Thirdly, from his works, consider but how grievously he afflicted job, in his estate, children, body, mind, wife, friends, and dreams, leaving no means unsought, to make him miserable, as fare as the Lord would permit him: And in the New Testament we read how he sifted Peter (Luke 22.31.) and buffeted Paul, 2 Cor. 12.9.    
Quest. 4 How is Satan this fierce, and cruel enemy to be expelled, and cast out?  
Answ. 1 First, Negatively, because he is strong, and fierce; therefore he cannot easily, or with sluggish endeavours be expelled, or cast out.  
Answ. 2 Secondly, jacobus de Valentia, (in Psalm. 6.) prescribeth unto us three excellent rules, for the driving him way.  
I. He must be cast out, Cum pudore, with shame, and blushing; that is, we must learn, and labour to be ashamed, and confounded for our sins, whereby we became the captives of Satan. Read these places, and strive to imitate the practice of these Precedents, Ezra 9.6. Daniel 9.7, 8 Rom. 6.21. and 2 Cor. 7.11. jer. 31.19. and 3.3. and 6.15. and 8.12.  
II. He must be cast out, Cum violentiâ, with force, and violence; that is, we must resist sin and Satan manfully, striving against them, even unto blood (Heb. 12.4.) like jacob, who wrestled all the night with the Angel (Gen. 32.24.) that so we may become strong in faith, 1 Pet. 5.9. Nam quo magis videt rebell●nes, eo acrius expugnare contendit 
k Greg. moral. 29. . The more earnestly we strive to overcome Satan, the more earnestly he strives to overcome us: and therefore we must either contend with him, with manful wrestlings, or we can never prevail against him: yea we must labour wholly to expel sin and Satan: Perfecti vincitur, cum mens nequè trahitur ad consensunt, nequè delectationem tentationunt. Gregor. Satan is then perfectly foiled, when the mind is neither drawn to consent to sin, nor to delight in the temptations unto evil. This is a hard work, but it is a necessary work, and therefore the more earnestly, and industriously to be undertaken.  
III. He must be cast out, Cum velocitate, speedily, while it is said, to day (Psalm 95.8.) not sleeping in sin, nor with Satan, Proverb. 6.4 Psal. 132. De manu Sathanae non evaditur, nisi ocyus per poenitentiam recurratur, Gregor. There is no way to make an escape out of Satan's clutches, but by serious, and speedy repentance. And therefore all those, who desire to be dispossessed of Satan, and to possess, and enjoy God by a true, and lively faith in the soul, they must labour to be ashamed of their bypast sins; to fight courageously, and constantly against sin, for the time to come; and while it is said to day, turn from all sin, and turn wholly unto God, both with body, soul, and spirit, 1 Thessaly. 5.23.  
What is the sense, and meaning of these Quest. 5 words; They were exceeding fierce?  
First, some understand them particularly of Answ. 1 Cruelty; the Devil being cruel, himself makes his servants cruel also: From whence we may learn:  
That the Devil makes men cruel, but the Lord Observe. 2 leads men unto meekness, and gentleness, Esay 11.6, 7. and 35 9 and 65.25.  
Why doth the Devil ma●e men cruel? Quest. 6  
First, because he hates mankind; and therefore Answ. 1 he instigates, and incites, men to by't, and devour one another, and to be cruel among themselves.  
Secondly, because the Devil knows, that cruel Answ. 2 men shall be punished by God; therefore he provokes, and leads men unto cruelty: He shall have judgement without mercy, that showeth no mercy, james 2.13.  
Thirdly, the Devil leads men unto cruelty, Answ. 3 because he hates love, and charity; that being  
I. The seamlesse coat of Christ; and therefore it is defaced by rents, and ruptures: yea  
II. The bond which toeth both 

First, us amongst ourselves And  
Secondly, us with Christ.   Now this christian bond of charity, Satan earnestly desires to separate and dissolve.  
What may we (without breaking this bond Quest. 7 of love) think of fierce, and cruel men?  
We may think that 

First, they are of Satan, Answ. not of God: see before, Observation II.  
Secondly, they are no Christians; for the Holy Ghost never appeared, (that we read of) in the shape of a Tiger, or Bear, but of a Dove, Gualt. s. Matth. 2.  
Thirdly, they are odious unto God, and such as he will not spare in judgement.    
In what things hath Cruelty place? Quest.  
In divers things; namely, 

First, in oppression, Esa. 47.6. Zachary 1.15.  
Secondly, in revenge.  
Thirdly, in pride, Prov. 16.5.  
Fourthly, in debts; as we see in him who cruelly handled his fellow servant for the hundred pence.  
Fifthly, in punishments; therefore offenders must be beaten with stripes by a certain number, lest through cruelty they should have been excessive; like the Turks, who sometimes give two hundred lashes for one offence.  
Sixthly, in household affairs; therefore we are advised not to be like Lions in our houses, nor frantic amongst our servants, Eccles. 4.30.  
Seventhly, over brute beasts; a righteous man regardeth the life of his beast, but the tender mercies of the wicked are cruel, Proverb. 12.10.    
Thus much for the first general Answer to the fift Question.  
Answ. 2 Secondly, some understand this of a general fierceness, and violence after sin; as though these two possessed men were Images of a natural man in sin, who is furiously carried after it.  
Observe. 3 We may learn, That sinners are swiftly and vehemently carried by satan whither he pleaseth, as though they were possessed by him: He saith unto one man, come, and he cometh; unto another, go, and he goeth; unto a third, do this, and he doth it. Read 2 Tim. 2.26. and 1 john 3.8, 18. Ephes. 4.27.  
Quest. 9 How doth it appear that the Devil hath this Lordlike power over sinners?  
Answ. Because sin is the Devil's seed, issue, and offspring, john 8.44. And therefore sinners cannot but obey him in what he commands?  
Quest. 10 How is sin the Devil's seed?  
Three manner of ways; namely, 

Answ. First, Inchoatione, by inchoation, because it was he that brought sin first into the world, by sinning himself, and tempting Adam unto disobedience.  
Secondly, Tentatione, by temptation, because it is he that yet allures the sons of Adam.  
Thirdly, Punitione, by correction, because it is he that obligeth the sinner unto his service, and that in eternal pains.    
Quest. 11 What analogy or resemblance is there between sinners, and those who are possessed by Satan.  
Answ. 1 First, the possessed were naked, having torn off their garments, and cast them away: so sinners  
I. Do cast off the garments of Innocence. Gualt. s. And  
II. Of Decency and Christian glory. Chrys. s. And  
III. Of Modesty and Shamefastness, sinning without shame.  
Answ. 2 Secondly, the possessed dwelled not in houses, but among the Sepulchers, Luke 8.27. So sinners do not dwell with the Saints and righteous. But  
I. Are conversant with dead works. Gualt. s. And  
II. With the works of darkness, as theft, murder, treason, fraud, and the like, Ephes. 5.11.  
Thirdly, the possessed were never quiet, but Answ. 3 cried continually, Mark 5.5. So sinners  
I. Are furious in the pursuit of sin, night and day. Gualt. s. And  
II. Are still blaspheming and dishonouring of God. Gualt. s. And  
III. Perhaps cry by reason of some internal horror of conscience; as follows.  
Fourthly, the possessed cut themselves with Answ. 4 stones, Mark 5.5. so sinners  
I. Wound themselves with sins. Chrys. s. And  
II. Waste and consume their estates with following after their sins. And  
III. Bring infirmities, and sicknesses upon their bodies by sin. And  
iv Bring infamy upon themselves amongst men. And  
V Wound and pierce through their consciences with sin, 1 Tim. 6.10. And  
VI Stab, and kill outright their poor souls.  
Fifthly, the possessed could not be held, but Answ. 5 broke their chains, Mark 5.4. So sinners  
I. Will not be compelled to abstain from sin, by the fear of God. Nor  
II. Will be kerbed by the sword of the Magistrate. Nor  
III Will be made orderly, by Ecclesiastical Discipline. Nor  
iv Will be restrained by the shame of men. Nor  
V. Will be kept back from sin, by the respect of their own profit, or danger, or the good of their children or families.  
Sixthly, the possessed are troublesome and Answ. 6 hurtful unto others; as in this verse, None durst come near that way wherein they were. So sinners are obnoxious unto others, and that  
I. By their lewd and wicked examples, which are hurtful in a double regard; namely,  
First, because the good are offended thereby, through a zeal unto God's glory. And  
Secondly, because the bad are encouraged and emboldened thereby to do the like.  
II. Some are hurtful unto others, by their persuasion unto sin. Thus many entice and persuade others unto drunkenness, adultery, theft, perjury, lying, and the like.  
III. Some are obnoxious unto others by their scoffs and taunts, whereby they deride the professors, and profession of Religion. And thus we see what resemblance there is between sinners, who are possessed by Satan in their hearts, and those who were corporally possessed.  
Unto what sin may this fierceness and cruelty Quest. 12 (which was in these two possessed persons) be most aptly resembled or applied?  
First, Chrysostom applieth it unto luxury and Answ. 1 uncleanness; because that is of unbridled rage, and leads men unto Tomb●, that is, Stews, and all manner of wickedness and impudency.  
Secondly, but this corporal possession may Answ. 2 most pregnantly be applied unto Covetousness, which is like a Cage of unclean birds, and a very sink of wickedness: Chrysostom s. gives us a character of a Covetous man, thus elegantly painting him out unto us.  
We must suppose we saw a man,  
I. Whose face is like the face of a greedy dog, or ravening Wolf. And  
II. Who had fiery eyes, sparkling through rage. And  
III. Who had teeth as sharp as a swords edge. And  
IV. Whose mouth is a deep devouring gulf. And  
V Whose tongue is a venomous flood, that sendeth forth streams of deadly poison. And  
VI Whose voice is some horrid and dismal note. And  
VII. Whose arms are two deadly dragons. And  
VIII. In whose hands are burning faggots. And  
IX. Whose belly is like a burning furnace. And  
X. Whose feet have wings upon them. Now the Father having made this man or monster, doth further fain or suppose, that  
First, he kills, tears, and devours all that ever he meets withal. And  
Secondly, that the fear of no Law will restrain him, but fearlessly he assails all. Yea  
Thirdly, we may truly conceive the truly Covetous man, to be more horrible than Chrysostom can paint or imprint (by any description) in our minds: And therefore beware of Covetousness, which is the root of all evil; for some seeking after riches, have fallen into temptations and snares, and pierced their hearts thorough with many sorrows.  
Sect. 3 §. 3. And no man durst pass that way.  
Observe. We may learn from hence, That it is a dangerous thing to associate, or keep company with those who are possessed with Satan: for none durst come near unto these two men, for fear of being harmed.  
Quest. How many sorts of perilous societies are there?  
Answ. Three; namely,  
First, society with Satan; as Witches, Magicians, Sorcerers, and the like have: this is desperate. And  
Secondly, society with sinners, in sinning: This is sinful, and prohibited, Psal. 1.1. Diabolus tentat non solum per se, sed per eos qui nobiscum 
l Greg. . The Devil doth not only tempt us by himself, but also by those who inhabit amongst us. And  
Thirdly, society with wicked men, in regard of our habitation; that is, when we live amongst sinners: this is dangerous, because evil examples corrupt good manners.   
Verse. 29 VER. 29. And behold they cried out saying, What have we to do with thee, jesus, thou Son of God? art thou come hither to torment us before our time? 
Sect. 1 §. 1. Art thou come hither to torment us?  
What torments did the Devils fear?  
First, some say they feared to be cast out of that Region: certainly Saint Mark saith, They Quest. 1 besought him, not to send them out of that Country, Mark Answ. 1 5.10. And they desire not to be hindered from doing mischief.  
Secondly, some say they feared that Christ Answ. 2 would send them into hell: indeed Saint Luke saith, that They besought him, that be would not command them to go out into the d●ep, Luke 8.31. And without doubt they would not be captivated and incarcerated in Hell, if they could help it: for although they carry fire about them, yet in Hell it is much worse with them.  
Thirdly, some say that they feared eternal torments; Answ. 3 and this undoubtedly is true, because they say, Why art thou come to torment us before our time? As though they would say, We know that at the last day we shall be bound over to eternal and perpetual torments, but why comest thou to torment us before that time?  
Fourthly, some say they feared some extraordinary Answ. 4 torment to be inflicted upon them in the presence of Christ. Indeed (in my judgement) we may conceive all these, for they fear, and tremble, and are struck with terror and horror, and expect torments as soon as ever they behold Christ. Hence than we may learn,  
That the wicked have no other hope or expectation, but of punishment and torment, Observe. at the coming of Christ, Heb. 10.27.  
What torments do wicked men expect or fear? Quest. 2 or what torments are prepared for wicked men?  
First, for the wicked are prepared Corporal Answ. 1 pains, and punishment; because they have sinned with the body. Now this Corporal punishment is called by Saint jude, (verse 7.) Eternal fire. It is much disputed and controverted among the Schoolmen, how the Devils can be tormented with this Corporeal fire, seeing they are Spirits; and it is well concluded of them thus:  
I. That in Hell there is a Corporeal fire, as appears thus:  
First, because the Scriptures affirm it, Mat. 3.10. and 5.22. and 25.41.  
Secondly, because the bodies sinning against God, are to be vexed and tormented by God, with corporal pains.  
II. They conclude, that the Devils are tormented in that fire, because Christ saith so: Go ye wicked into eternal fire, prepared for the Devil and his Angels, Mat. 25.41.  
III. It being demanded how the Devils are tormented in that fire? they answer, They are tormented, not only  
First, with the sight thereof. Or  
Secondly, with an imaginary apprehension thereof. But  
Thirdly, as an instrument ordained of God, for that end. And  
Fourthly, ut locus, locatum continens, & cogens. Tho. supplem. 70.3. corp. Hell is a fiery Region, or a Region of fire; and therefore the Devils being contained and included therein, must needs be tormented thereby. Cum Dives ab igne patiatur, quis neget, animo● ignibus puniri? Greg. dial. 4. cap. 28.29.  
None must question this truth, that souls and spirits are punished by fire, seeing our Saviour himself telleth us, that Dives (who was in hell but in soul●) was tormented in the flame.  
Answ. 2 Secondly, for the wicked are prepared spiritual torments, or vexations in mind: for in hell there is anger, fury, madness, sorrow, fear, clamour, out-cries, and the like: As virtues and graces are most perfect in heaven; so are perturbations most perfect in hell. There shall be,  
I. The conscience of sin: here wicked men persuade themselves, that their sins are small, but there they shall flatter themselves no longer, but be horribly sensible, both of the quantity, and quality of their offences, committed on earth against the King of heaven.  
II. In hell the wicked shall be sensible of the felicity, and happiness they have lost; for there they are deprived,  
First, of the society of the Saints (Heb. 12.22.) And,  
Secondly, of light, and the sight of heaven. And,  
Thirdly, of God himself, which by much is the greatest loss, Chrysost. s. And therefore herein the Devil, and reprobate Angels are worse (I conceive) than men are; because they have more knowledge of the sweetness of God, and his gracious, and blessed presence, than men have; they being once partakers thereof in heaven, which man was never. Indeed, if any should say, that at the day of judgement it shall be revealed unto the wicked, how glorious the Lord is, and how unspeakably hap●y all they are, who enjoy that beatifical vision of his face in heaven; that the remembrance of that loss, may add to their spiritual torment: I could not tell how to gain say it, but should be forced to subscribe unto it; both because the evil Angel's enjoyment of heaven was but short; and also because there shall be nothing wanting, to make wicked men perfectly miserable. Hence  
III. In hell ariseth an envying of the happiness of the Saints in heaven: And here I conceive, that the Devil doth exceed, and excel all reprobate souls in envy; because the righteous are perfectly, and perpetually happy, and can be harmed, and molested by him no more 
m joh. 16.11. .  
iv In hell there is a desperation of help, and mercy: for all hope of favour, or compassion from God there fails them. Hence  
V The mind is dejected, and cast down, being destitute of all courage to support it, under so insupportable a burden. And thus we may conceive what the torments are, which are prepared in hell for the disobedient, both in body, and soul.  
Quest. 3 What things hinder us from preventing these torments by repentance?  
Answ. We are prevented principally by four things, namely 

First, by insensibility; as a man asleep, not being sensible of the danger wherein he is cannot be so careful, as he ought, to avoid it: So those who sleep in sin, and are neither sensible of the evil of sin, or of punishment, cannot be careful to break off their sins, or to avert these torments by repentance.  
Secondly, by presumption: as they who are fully persuaded that they go right, are careless to inquire after the right way; so those who presume they are good enough, are negligent in the preventing of this insufferable evil, john 9.40.  
Thirdly, by Procrastination, and delay: Modò, Modò non habet modum (August) many cry by and by, and put off God with delays, until he cuts them off with death: Many promise to repent to morrow, and the next day to become new men; but the new day brings new delays, and they still remain the old men.  
Fourthly, by coldness in the perfecting of the work: many are content to repent, and to turn from their sins, and to turn unto God, but they are too lukewarm, remiss, and negligent in the performance thereof; not striving against sin, even unto blood. 
Heb. 12.4  And therefore if we desire to be free from these insufferable torments, let us labour  
I. To be sensible of our sins, and the miserable condition we are brought into, and the punishments we are liable unto, for our sins. And  
II. Let us not presume of mercy, and remission, without faith, and true conversion: Yea,  
III. Let us not delay our conversion, but go about it out of hand, Esay 55.6. And  
iv Let us not undertake this difficult work of repentance, negligently, remissly, or slightly, but diligently, and industriously; remembering that the curse is not taken off, but more surely set on upon such: For cursed are they that do this work of the Lord negligently 
u jer. 48.10. . And  
V Let us seek unto the Lord by prayer, and powerful supplication (joel. 1.15. and 2.17.) that he who alone is able, would be graciously pleased to pluck us as brands out of the fire, to convert us unto himself, to avert from us those temporal judgements, that we have deserved, and to preserve us from those eternal torments, which we have just cause to fear.    
How may we know, whether we shall be free Quest. 4 from these torments, or not?  
For answer hereunto observe, Answ. that there are four sorts of men; to wit,  
First, some are affected with horrors, and desperate fears; as was Cain, and judas, Matth. 27.5. These are infinitely miserable.  
Secondly, some are insensible, sottish, and blockish; fearing nothing, though they run on in their sins: these are equally, and alike miserable with the former.  
Thirdly, some presume with their mouths, but they lie with their lips; they say they fear not the flames of hell, they being assured of a part and interest in heaven: but the Spirit of God doth not witness this unto their spirits it being only the suggestion of Satan, and a false persuasion; And therefore these also are miserable, because although they deceive themselves, yet they cannot deceive God, Gal. 6.7.  
Fourthly, some have a true, and living hope to be freed from painful misery, and to be filled with perpetual mercies, 2 Tim. 4.8. And these are truly, and of all these sorts only blessed, and happy; wherefore betwixt God and our own consciencs, we should seriously examine, of which of these sorts we are.  
Sect. 2 §. 2. Before our time.  
The Devil seems here most falsely to tax Christ of injustice, in these two phrases, viz.  
First, What have we to do with thee, jesus thou Son of God? As though  
I. Christ had had no power over Satan. Or, as though,  
II. Christ had divided his Empire with Satan. Divisum imperium cum jove Caesar habet. Or  
III. Because Satan had not invaded the parts of Christ, but only the Gergasenes, who were strangers from him; and there fore he saith, Quid mihi tecum, what have I to do with thee? as if he would say, I harm none of thine.  
Secondly, why art thou come to torment us before our time? As though  
I. There were a time of punishing prescribed unto God; and that he could not justly punish when he would. Or as though,  
II. It were not now time to subdue, and bring under Satan, Luke 10.18. or to cast him out, either of the bodies of those, who were corporally possessed: or out of the mind of those, who were spiritually possessed, Act. 26.18. or out of the Kingdom of the Gentiles.  
Quest. How did the devils know, that the time of their punishment was not yet come?  
Answ. 1 First, negatively, it was not revealed unto them: for our Saviour saith, that of that day and hour, knoweth no man, no not the Angels of heaven; and therefore much less the Angels of the bottomless Pit, Mat. 24.  
Answ. 2 Secondly, they say their time of torment was not yet come, because they did not expect it, nor look for it, nor think of it. Whence we might learn;  
Observe. That unexpected evils aggravate the punishment; or a great aggravation of torment, is for it to come unlooked for, Matth. 24.50. and job 21.13. and Psalm 73.18. and job 34.20. and Proverb. 6.15. Esay 30.13. and 47.9. jer. 51.8. and 1 Thess. 5.3.  
Answ. 3 Thirdly, they say their time of torment was not yet come, because they would not yet be punished, Nondum maturum tempus ad poenam, Calvin. s. They desire that they may be suffered yet a little longer to tempt the wicked, and to try to hurt the righteous, and not so quickly to be hurried unto judgement, and eternal punishment.   
Verse. 30 VERS. 30. And there was a good way off from them, an herd of many Swine feeding. 
Gordonus objects this verse, to prove that the vulgar translation (vulgarly called Hieromes) is Authentical, and only to be adhered unto; Object. and not the Greek Text: In the Greek it is said, And a good way off from them, there was a herd of Swine; but in the Latin more truly (saith Gordonus) it is said, Non longè, and not fare off from them, etc. Nec dubito latinam lectionem incorruptiorem esse, Neither do I make question (saith Maldonat) but the Latin Text is most true; because both Saint Mark, and St. Luke saith, Erant autem ibi; And there were there: that is, in that place: and Saint Luke saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the Mountain, Luke 8.32. and Saint Mark saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nigh unto the Mountain, Mark 5.11. which was certainly near unto the Sea, because the Swine run into it presently upon their possession, as also because Christ permitted, and consented, that the devils should go into the Swine; for this end, that those who were present with him, by the destruction of the hogs, might know how many, and how cruel the devils were; which they could neither have known, if the Swine had not been there, not have seen, if they had not been near: And therefore the Latin Bible, which saith; And not fare off from them there was a Herd of Swine feeding, is to be preferred before the Greek Testament, which here saith: And a good way off from them, etc.  
First, all Greek Copies, (saith Beza) run thus; Answ. 1 and therefore one latin translation from a lame, and uncertain Translator, is not to be preferred before them all.  
Secondly, there is no incongruity, or absurdity, Answ. 2 or inconvenience in the Greek text, and reading; and therefore no necessity of changing it. If the Swine (saith Maldonat) had been fare off, than those who were present with Christ could not have seen what was done: let him here define 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, longè, and see what space of ground it contains, whether one mile, or twenty? for until this be determined, nothing can be concluded. Are nothing longè, a good way off, but only those who are further than can be perceived by the eye? I think the contrary; and that that may be said to be longè, which is within sight: It is said, Luke 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And when he was yet afar off, his Father saw him. So Mat 26. Peter also followed Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Procul, a fare off, but (I hope) the Papists will not say, out of sight. And therefore I hold the Greek text to be most authentical, and sincere.  
Thirdly, the several words used by these three Answ. 3 Evangelists signify one, and the same thing; namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Matthew useth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Luke useth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Saint Mark hath; for it is not likely, that the hogs were mixed amongst the men; that is, that the Swine were feeding in the same place, where Christ, and the rest were; but some space distant from them; to wit, not feeding in the very shore, where Christ was, or at least near unto the Tombs, but in the skirts of the mountains.   
Verse. 31.32. VERS. 31, 32. So the devils be sought him, saying, If thou cast us out, suffer us to go into the Herd of Swine: and he said unto them, go. 
We have here the Devil's petition, and Christ's concession; omitting the former, I will propound only two questions briefly of the latter.  
Quest. 1 Is Satan's prayer heard? doth not the blind man say, God bears not sinners? john 9.31.  
Answ. 1 First, the Lord may do what he please, and render no reason of his actions unto us.  
Answ. 2 Secondly, Christ doth this, to teach us, that many things are given to many men not in love; thus God in anger gave the Israelites Quails in the wilderness, and the Benjamites victory.  
Quest. 2 How could it stand, or suit with the mercy of Christ, to grant this request of the devils? or why doth he it? seeing it tended to the destruction of so many creatures, and to the loss, and hindrance of so many men, as had interest in the Swine?  
Answ. Christ did it for these reasons; namely 

First, because it was just, and that both, in regard of 

The Gergesenes, and that in a double regard, viz. 

I. For their trial, whether they would patiently endure temporal losses, for the gaining of Christ. And  
II. For the justifying of their rejection, who preferred their hogs before Christ.    
Christ, who destroyed nothing but his own, for the Father had given all things into his hands, Psal. 8.6. And therefore he may do what he will with his own, Mat. 20.15.    
Secondly, because it was honourable unto Christ (or tended unto his honour) and that in these three regards, viz. 

First, because hereby his power was showed forth: he being able to rule, oversway, and command such cruel, and fierce devils, and so suddenly destroy so many Swine.  
Secondly, to prove the truth of the Miracle; for the departure of the devils show, that the men were truly possessed.  
Thirdly, because hereby the Miracle was more divulged, and made known: For if the devils being dispossessed, had not thus entered into the Swine, there had but a few known of it; but now the Swineherds run into the City, & the Citizens come forth unto Christ; and the greatness of the loss makes it take the deeper impression in their minds.    
Thirdly, because it was profitable unto the Gergesenes; for they hereby might learn the malice of Satan, who next unto man hates the creatures, and by the destruction of these bruit beasts, shows his malice unto mankind: and knowing this they might learn to run unto Christ (who had this commanding power over Satan) for help & secure against him hereafter, both in regard of their temporal, and spiritual estates.  
Fifthly, because it was profitable unto the Demoniacs, or men who were now dispossessed; for they hereby might see what would have happened unto them at the last, if they had not been helped by Christ: yea, hereby learn to fear Satan's power, to rejoice, and be thankful for their deliverance from him, and to serve Christ faithfully, who had freed them, all the days of their life.  
Sixthly, because it was profitable for us, and all that shall hear, or read of it, in the Allegorical scope; for two things in the Allegory may be observed; to wit,  
I. That the end of hogs (that is, brutish, and wicked men) is at length to be destroyed by Satan.  
II. That two men are more dear unto God, than two thousand hogs.     
VERS. 33. And they that kept them, fled, Verse. 33 and went their ways into the City, and told every thing, and what was befallen to the possessed of the devils. 
§. 1. And told every thing. Sect. 1  
That which includes all things, excludes nothing: now our Evangelist by saying; They told every thing; means, they related and declared the whole History to the Gergesenes, both of the drowning of the Swine, and of the casting of the devils out of the two men: This certainly Satan had rather should have been concealed, then divulged; whence we learn.  
That God directs the actions, Observe. and endeavours of the wicked unto his ends, Esay 46.10. Prov. 19.21. Esa. 48.14. & 14.24. etc. Daniel 4.32.  
How doth it appear, that God directs the endeavours, Quest. 1 and actions of the wicked, unto the fulfilling of his own will, and accomplishing of his own decree?  
First, it appears thus, because nothing fal● Answ. 1 out without the providence of God.  
Secondly, it is plain, because God is wiser Answ. 2 then men or Satan; as appears thu●.  
1. God doth not only consider the means, but also the end; and thus also doth Satan, and wicked men.  
II. But God also can fit, and make able the means unto the end; he ordains physic for the recovering of health, and he can give power unto physic to work this effect: This neither Satan, nor man can do. For God only is Omnipotent.  
III. And he knows what will come to pass hereafter. This neither man, nor Satan knows: And therefore he suffers Satan, and wicked men to do much, but converts, and turns it to his own ends.  
Quest. 2 Who are here blame-worthy?  
Answ. All those who seem to strive against God, as though they could resist his will, or make void his Decree.  
Whether it be, 

First, for the helping of themselves, as Pharaoh thought to work wisely for the preventing of a mischief, Exod. 1.10. Certainly, this is a reluctancy, & struggling against God, who will never suffer himself to be overreached by the wisdom of men, Rom. 1.21. But such as thus strive against him, or his will, shall either▪  
I. Be overcome by their enemies, jer. 19.7. Or,  
II. Undone, and weakened by domestical, or intestine broils, and jars, Esay 19.3.  
Secondly, for the ruin and destruction of others: These that thus strive against God, shall not prevail, but their plots shall either,  
I. Be turned unto the destruction of themselves; as Pope Alexander 6. was poisoned with that s●m● draught which he intended for others, Or,  
II. Their plots shall be revealed, as was the treason of the Aquilij and Vitellij against the Consuls 
u Theatr. 24 11. a , and of those who were suborned to slay Tim●l●onies. Theatr. hum. vitae, 3465. b. Or,  
III. It shall be hindered by some other way, or means. Or,  
iv It shall be punished by their enemies: Thus Alexander the Great punished Bessus for his treason: and Soliman flayed N●dastus alive, for betraying the City unto him, upon promise or one of his daughters. Or,  
V Their plots, and treasons shall be punished by God; as we see in Rodulphus.      

CHAPTER IX.  
VERSE 1. And he entered into a Ship, and passed over, Verse. 1 and came into his own City. 
§. 1. And he entered into a Ship.  
We may see here how mildly Christ's bears himself: the Gergesenes desire him to departed out of their coasts; and what doth he? not call for fire and brimstone from heaven upon them for it 
a Luke 9.54. , but quietly enters into a Ship, and departs: to teach us,  
That we ought to be meek, and gentle in suffering of injuries. Observe. Read for the proof hereof these places, Mat. 11.29. Rom. 12.12. Mat. 5.39. and 1 Thessaly. 5.14. and consider how patiented God is towards us, though we provoke him daily, Amos 2.13. jer. 3.1. yea, how meek, and patiented Christ was, Luke 23.34. that prayed for his Murderers 
b 1 Pet. 3.23. , as did also his first Martyr, Saint Stephen, Act. 7. and his holy Apostles, 1 Cor. 4.12.  
Why must we be meek, and patiented in suffering Quest. 1 of injuries, and wrongs?  
First, because revenge belongs unto God, not Answ. 1 unto us, Rom. 12.19. And therefore he who goes about to revenge himself, is  
I. Injurious unto God, taking the Sword out of his hands, to whom properly it belongs. And  
II. Shall not be revenged of him, by whom he hath been injured; for by meekness and patience only, we heap coals of fire upon our enemy's heads, Rom. 12. and are sure that God will take our cause in hand, and revenge us, Luke 18.7. yea, free us from their rage 
c Revel. 3.10. .  
Secondly, we must be meek and patiented in suffering Answ. 2 of injuries, because this is the nature of charity, to suffer all things, 1 Cor. 13.4. And  
Thirdly, because God hath promised a reward Answ. 3 unto such: thus meek Moses endured patiently his tribulations, and wrongs, having an eye to the recompense of reward 
d Heb. 11.26. : and so also did our meek, and Lamblike Saviour, Heb. 12.2. Rom. 15.3. etc. and 2 Cor. 4.16.  
How many sorts of patience are there in the Quest. 2 bearing of injuries, and wrongs?  
Patience is fire-fold: namely, either 

First, Coacta, constrained, Answ. which is called patience perfor●e: Vana sine viribus ira, many not being able to revenge injuries, do patiently brook injuries: This is not Christian patience.  
Secondly, Vulpina, Foxlike, when a man seems patiented, that so he may the more subtly, and suddenly be revenged.  
Thirdly, Asinina, Asslike, when a man is so timorous, fearful, and cowardly, that he dare not so much as mutter against those that have injured him.  
Fourthly, Columbina, Dovelike; when a man brooks all injuries, and wrongs with a cheerful mind: This a moral man may do.  
Fifthly, a Christian ascends a little higher, that is, rejoiceth in injuries, wrongs, tribulation, and persecution, Acts 5.41. Romans 5.3. For  
I. He acknowledgeth this to be his crown and glory, to be made partaker of the afflictions of Christ. And  
II. He expects a reward from God, according to his gracious promises 
e Luke 21 19 and jam. 5.7. . And  
III. He seethe (by faith) Christ present, prepared to help and assist him in all things, as far as may stand with God's glory and his good, Philip. 4.10.    
Sect. 2 §. 2. And passed over.  
Quest. 1 Why doth Christ pass here by water, seeing he was lately in so great danger upon the sea, chap. 8.23, 24?  
Answ. 1 First, because experience worketh confidence; the experience that he had of God's gracious protection and preservation then, makes him not fear peril now.  
Answ. 2 Secondly, because the danger was not in the sea, but in the weakness of faith, chap. 8.26. And therefore his faith not being weak, he fears not the dangers of the sea. Whence we learn,  
Observe. That dangers are not to be feared, in the discharging and executing of our callings: or we must not give over our lawful callings, for fear of any danger that is like to accrue. Although the Jews went about to stone Christ 
f joh. 11.8 , and the Nazarens to cast him down a high rock; yet he doth not give over preaching: They of Lystra stone Paul, and yet he returns again.  
Quest. 2 Why must no fear of danger deter us from our Vocations?  
Answ. 1 First, because Functions are commanded, and enjoined by God: and therefore it is a sin for a man to give over his Vocation.  
Answ. 2 Secondly, because protection is promised in our lawful callings: and therefore we may boldly hope for, and expect it: yea to leave that place wherein God hath put us, for fear of danger likely to ensue, is direct diffidency, and distrust.  
Quest. 3 Is it lawful then to tempt the providence of God? for this seems no other, than to foresee danger, and not to prevent it.  
Answ. We must distinguish of tempting the providence of God, thus:  
Into the 

Greatest dangers we may boldly intrude ourselves, if we have a calling thereunto from God.  
Lest dangers we may not intrude ourselves, without a calling.    
For 

First, some sin by too much boldness and presumption, without a calling. And  
Secondly, others offend by too much fear in their calling; as Moses did, Exo. 4.    
Quest. 4 What need had Christ of a ship to pass over? he brought Israel through the red Sea, Exod. 14. and made Peter walk upon the water, Matth. 14. and therefore could he not have done so now himself?  
Answ. Christ hereby shows, that he undertook both our infirmities, and the remedies against them; that so he might be united unto us every way. Non●geb●● navi, sed navis illo (Chrys. hom. 12. de variis locis) The ship stood in need of him, and not he of the ship.  
§. 3. And came into his own City. Sect. 3  
What City was this whereunto Christ came? Quest. 1  
First, some say it was Nazareth, (Hier. s.) but Answ. 1 S. Mark contradicts this, chap. 2.1.  
Secondly, some say it was Capernaum, (Calvin, Answ. 2 Beza) and this is the truth, as appears Mat. 4.13.  
Why is it called his City? Quest. 2  
First, some think, because he was born there: Answ. 1 but this is false.  
Secondly, some think, because he was free of Answ. 2 this City, and was not herein as a stranger. But as the former is certainly false, so this is uncertainly true.  
Thirdly, the reason of the phrase is, because Answ. 3 he dwelled there, Mat. 4.13. Christum Bethlehem tulit, Nazareth educavit, Capernaum erat perpetuum habitaculum (Chrys. s.) Christ was born in Bethlehem, brought up in Nazareth, and dwelled in Capernaum.  
Why did Christ make choice of Capernaum to Quest. 3 dwell in; or now to come unto?  
First, because the Nazarites had cast him out Answ. 1 from amongst them, Luke 4.29. Muscul. s.  
Secondly, because many of his Disciples dwelled Answ. 2 there; Peter and Andrew, Math. 4.18. james and john, verse 21. to teach us, That Christ will dwell with those who are his, (joh. 17.21, 26. and 14.23. Rev. 3.20. and 1 joh. 1.3, etc. and 2 Cor. 6.16. joh. 12.26. and 14.3. Rev. 14.14.) And by his communion and fellowship, make them happy and blessed.  
Wherein doth the happiness of the Saints Quest. 4 (with whom Christ dwells) consist?  
First, If Christ be with them, he will enlighten Answ. 1 their understandings. And  
Secondly, restrain and keep them from sin. Answ. 2 And  
Thirdly, reduce them from sin by Repentance. Answ. 3 And  
Fourthly, excite them unto cheerfulness, in Answ. 4 the performance of that which is good. And  
Fifthly, corroborate and strengthen them, Answ. 5 both unto the perfecting of, and persevering in good works. And  
Sixthly, will fill them with ineffable joy and Answ. 6 comfort, 1 Pet. 1.8.   
VERS. 2. 
Verse. 2  And behold they brought unto him a man sick of the Palsy, lying on a bed: And jesus seeing their faith, saith unto the sick of the Palsy, Son, be of good cheer, thy sins be forgiven thee. 
In our Saviour's speech unto this sick man, are expressed three great and singular benefits and prerogatives of the Faithful; namely,  
First, their filiation, expressed in this word, Son, §. 1. And  
Secondly, their joy, employed in these words, be of good cheer, §. 2. And  
Thirdly, their remission and reconciliation, laid down in these words, Thy sins be forgiven thee, §. 3.  
Sect. 1 §. 1. Son.  
Quest. 1 Is God, or Christ the father of sinners? is he not rather their enemy and judge? yea doth not Christ himself say that he is the father only of the Faithful and righteous? Luke 12.30.  
Answ. 1 First, we must distinguish between sinners; for of them there be two sorts; to wit,  
I. Averse and obstinate sinners, which will not repent, jer. 3.12. And  
II. Penitent sinners, who turn from their sins, Zach. 1.3. Those are not sons, but These are: as 2 Cor. 3.17, 18. Thus a Physician is the Father of those sick persons whom he takes care of. Now we see that this sick man comes by faith unto Christ; the Text saying plainly, jesus seeing their faith, that is, both of the persons bringing, and of the person brought.  
Answ. 2 Secondly, this sick man was not now a sinner, because he was cured and healed. For  
I. He had Faith, as aforesaid. And  
II. Christ had pardoned and forgiven his sins, as here.  
Quest. 2 How are the Faithful and true penitent sinners, the children of Christ; for he is their Brother, not Father, Psalm. 22.22. Matthew 25.40. and 28.10. Romans 8.29. and Hebrews 2.11?  
Answ. Christ is our Brother, as he is Man; and our Father, as he is God: for although there be three persons, yet there is but one Deity: whence the Son is said to adopt sons; Thom. 3.23.4. yea we pray unto Christ and the holy Ghost, Our Father. Thom. ibid. for whatsoever God the Father doth unto us, God the Son doth also, that is, in all things cooperates, and co-works with the Son. Besides, Christ himself saith, Behold me, and the children which thou hast given me: where implicitly he calleth himself a child, or Son, and that for a double cause; namely,  
First, to show that he is God with the Father, My Father and I are one. And  
Secondly, Observe. to show the prerogative of all those who come unto Christ by Faith; namely, that they shall be made his sons, as joh. 1.12.  
Are those that come unto Christ only then Quest. 3 made his sons after they come? are they not already his sons when they come?  
This phrase, or title of Son, is used diversely; Answ. namely,  
First, sometimes Son signifies, the son of God, by nature and generation: and thus Christ is the alone and only begotten Son of God.  
Secondly, Son signifies sometimes those who are the sons of God by a particular ordination, and thus Magistrates, Judges, Rulers, and Princes are called sons, I have said ye are the children of the most high, Psal. 82.6.  
Thirdly, sometimes by this title Son, are meant those who are the children of God by Grace.  
And that either by the grace of 

Creation; and thus 

First, all men, Deuteronomy 32.6. And  
Secondly, the Angels, job 1.6 
e job 38.7 and Psal. 89 6. . And  
Thirdly, all creatures, job 38.28. 

Are the children of GOD.      
Covenant; and that either 

First, external; and thus the children, and members of the visible Church (although they be rebellious and disobedient) are called the Sons of God 
f Gen. 6.2. and Esa. 1.2. & Mal. 1.6. . Or  
Secondly, internal; when by the grace of adoption we are brought unto God; as Esa. 43.6. Psal. 73.15. and Hos. 1.10. Or  
Thirdly, eternal; when we are received into everlasting glory 
g Rom. 8.19, 21. . Thus thinks Thom. 1.33.3.    
Sanctification; by a particular imitation of God and Christ, Matthew 5.9, 45. Hebrews 12. and 1 Peter 1.14, 17.    
Now the faithful and penitent sinners, are called children by the grace of the Internal Covenant, that is, by Adoption, Rom. 8.14, 17. Gal. 3.26. and 4.6. and 1 Peter 1.17. and 1 john 3.1, 2, 9, 10.  
Quest. 4 How doth it appear, that those who come by faith unto Christ, are made his sons?  
Answ. 1 First, because such are adopted into the inheritance of sons, (Rom. 8.17.) and admitted into a fraternity with Christ.  
Answ. 2 Secondly, because they are begotten by God, Titus 3.5. james 1.8. and 1 john 3.9. And hence are said to be regenerated according to the Image of God, Ephes 4.24.  
Quest. 5 What are the prerogatives of the faithful, and truly penitent sinners?  
Answ. 1 First, in general, they are great.  
Answ. 2 Secondly, more particularly, they are many; to wit,  
I. They are brought from darkness into light, Acts 26.18.  
II. They are brought from Satan unto God, Acts 26.18.  
III. From strangers unto God, they are made acquainted, familiar, and his household servants, Ephes. 2.12. Hence  
IU. They may have access unto God by prayer in all their necessities. And  
V They shall be protected by God, from all evil; for the faithful are as the apple of his eye.  
VI They shall be provided for; God will not see nor suffer his servants and children to want any thing, which they stand truly in need of, and which he sees is good for them 
h Esa. 65.13. and Luke 12.30. .  
VII. They shall have fraternity with Christ: whence proceeds the communion of love, good things, yea all things; All things are yours, because ye are Christ's, 1 Cor. 3.21.  
VIII. They shall be made partakers of that eternal inheritance in the heavens, when others are sent to hell; they shall be received, when the rest shall be rejected, Matth. 25. Revelat. 21.8. and 22.15.  
Quest. 6 How may we know, whether we be adopted into the fellowship of Sons, or not?  
Answ. 1 First, there are five things required, to the adopting of a Son; to wit,  
I. The Person adopted must be a stranger: for a natural son cannot be adopted, Ephes. 2.13.  
II. There must be love and favour in the person adopting: for none will adopt a stranger to be his heir, except he love, like, and respect him.  
III. There must be an inheritance, unto which the person is adopted, and which he is to enjoy.  
iv This inheritance must be confirmed, and made sure unto the party adopted by some writ, and seal, from the person adopting.  
V There must be a change of the name of the adopted person, into the name of him that adopts him.  
Answ. 2 Secondly, we must try ourselves by these particulars: namely, examine  
I. Whether do we conceive ourselves naturally to be strangers unto God, or not? do we labour to go out of ourselves, confessing that by nature we have no right unto any of the good blessings of God? Many are not sensible of this, and those who are not, have small hope of their filiation, and adoption.  
II. Whether do we before all things seek the love of God, and grace and favour of Christ? Many care not much for this, and those who prefer other things before it, cannot be sure of their filiation, and adoption.  
III. Whether do we rejoice in this inheritance, whereunto by the love, and grace of God we are adopted? and daily long, desire, and wish for the fruition, and possession of it? 
i Rom. 12.12. and 2 Cor. 5.2. etc. .  
iv Whether is our adoption sealed unto us, or not? doth the Spirit of God witness unto our spirits, that we are the sons of God? Rom 8.15. If we be not assured of this seal, then let us seek it, expect it, and implore it instantly, and uncessantly at God's hands.  
V Whether do we now live as domestics of the Lords, or not? do we change our names, and natures? do we forget our former kindred, and our Father's house? do we labour to be made Partakers of that divine nature, and live as becomes new men? do we associate ourselves with the Lord, and depend wholly upon him? for thus it becomes the Lords adopted sons, 1 Pet. 1.17.  
Sect. 2 §. 2. Be of good cheer.  
Quest. 1 What is the meaning of these words?  
Answ. Musculus renders the text, Bono animo esto. Gualt. Confide. Hilary. Consta●s esto: Now I conceive that the text bears both, first and second; as if our Saviour would say, be confident, and cheerful; For he hath a double scope in these words: to wit,  
First, to require confidence, and a sure hope, in the party to be cured. And,  
Secondly, to afford joy, and comfort unto this sick man: Whence we may learn two things, viz.  
I. In general; That Christ is not only a Observe. 1 profitable Physician, but a pleasant: Hypocrates gives three short notes of a good Physician, he must cure Citò, Tutò, Suaviter.  
First, he must cure quickly, and not let the party long languish under his hands; thus Christ here, doth speedily recover this sick man.  
Secondly, he must cure safely, and thoroughly, because relapses are dangerous; he must not skin a sore quickly over, and leave it unhealed at the bottom, for so the party is made worse than at first: Thus Christ he heals thoroughly, and perfectly, where he takes the cure in hand.  
Thirdly, he must cure with the most gentle plasters, and pleasing physic that may be; and be cheerful himself, comforting his Patient, as much as he can. Thus Christ cures not by cutting, or lancing, or the like; but with a word, and by that word affords both health unto the body, and comfort unto the soul.  
II. Particularly, we may learn hence, Observe. 2  
That great is the joy, and comfort, which they feel, which are brought unto Christ, and made Partakers of him, Rom. 5.1, 2. and 14.17. and 1 Pet. 1.8. and Esay 30.26. and 61.7.  
What joy do they feel, that are brought unto Quest. 2 Christ?  
They are made Partakers of a threefold joy; Answ. to wit,  
First, Initial; this is a hope of obtaining help, and secure from him: So when the babes of Christ do not as yet see him within, yet they have some hope, expecting, praying, and preparing themselves to meet the Lord, that they shall enjoy him, and see him at the last, which hope begets joy within.  
Secondly, those who are brought unto Christ, are made Partakers of a final joy, which is a hope of glory, Rom. 12.12.  
Thirdly, those who are brought unto Christ, are made Partakers of a spiritual, and mystical joy; that is, internal peace of conscience, (Phil: 4.7. and Ephes. 3.19. and 1 Cor. 2.11.) and joy of the Holy Ghost: and this indeed is that Manna, and white stone, which is promised to all those that overcome sin, Satan, and their own corruptions. Revel. 2.17.  
§. 3. Thy sins be forgiven thee. Sect. 3  
Why doth Christ here answer to that which Quest. 1 they do not desire? they bring a sick man, and pray that Christ would cure him; and he answers, Thy sins be forgiven thee.  
First, Gualther answers, that this sick man was Answ. 1 troubled within in his conscience, as well as without with sickness; but this appears not by any particle of the History.  
Secondly, Chrysostome answers, that Christ thus Answ. 2 replies, because hereby he shows that he is God, and not a mere man; and this is probable.  
Thirdly, I conceive that Christ thus answers, Answ. 3 for this cause, that hereby he might show himself to be the Physician of souls, as well as bodies. Whence we learn,  
Observe. 1 That Christ in the curing, and healing of bodies, hath an eye, and aim unto souls.  
Quest. 2 How doth it appear that Christ hath an aim at spiritual cures in corporal?  
It appears thus: namely, 

Answ. First, by the conversion of those whom he healed: Thus he commands the man, whom he had dispossessed to follow him. And,  
Secondly, by blaming those who being corporally cured, were negligent of their spiritual duties; where (saith he) are those nine Lepers?  
Thirdly, because the cure of the soul is Christ's principal end, and last scope, and the cure of the body is but a means hereunto. Read Mat. 4.16. Luke 1.79. john 9.39. Esay 9.2. and 29.18. and 42.7.16.    
Thy sins be forgiven thee: we see here that Christ doth not reproach him for his sins, neither altogether silence them: whence I might observe;  
Observe. 2 That sinners are to be admonished of their sins in love. Read 1 Sam. 12.24. and Esay 59.1. and Ezech. 3.17. and 33.7.  
Quest. 3 Who is the faithful Minister of the word of God?  
Answ. 1 First, not he who bitterly reproves, and reproacheth his people out of some private hatred, or jar. Nor,  
Answ. 2 Secondly, he who is silent, and although he see much amiss, yet will reprove nothing, for fear of offending; th●se are guilty of the destruction and condemnation of their people, Heb. 13.17.  
Answ. 3 Thirdly, but he who reproves in love, and after a loving manner; that is, who  
I. Observes the errors, and straying of their flocks, with sighs, tears, and heaviness. And  
II. Admonisheth them of their errors, and sins with gentleness, and in the Spirit of meekness.  
Observe. 3 Thy sins be forgiven thee: Our blessed Saviour shows here the root of this, and all evil; thereby teaching us: That the cause of all affliction, and sickness, is sin, Esay 59.2. jer. 5.25.  
Object: Against this it may be objected, that Christ himself denies this; for being asked, whether the Blindman's sin, or his Parent's iniquity, were the occasion of his blindness? he answers, Neither hath this man sinned, nor his Parents, but that the works of God should be made manifest in him. job. 9.3. yea, experience shows, that the best, and most holy are often under the scourge; as we see in Abel, joseph, David, joh, Paul, and the rest, Heb. 12.8. and 2 Tim. 3.12. And therefore sin is not always the cause of affliction, but sometimes we are afflicted for our trial, and sometimes for the terror, and example of others: Non p●●●●vit hic paralyticus (Hilar. s.) sin was not the cause of this man's Pulsie.  
Answ. 1 First, our Saviour doth no where deny, that those who are afflicted are sinners; but that they are not greater sinners than the rest (Luke 13.2.3. etc.) Neither that God doth inflict some remarkable, or extraordinary, or particular punishment always, for some heinous, or particular offence.  
Secondly, there may be, and are, other causes of affliction besides this; but this is always one: yea, Causa sine qua non: sin is one cause, though Answ. 2 not the alone cause of all affliction; and if there had been no sin, there had been no affliction; For this comes from God, who doth nothing casually, nor unjustly; now to punish the innocent, were a point of injustice.  
Who are blame-worthy here? Quest. 4  
They who do not in every evil repair unto God, reconciling themselves unto him, Answ. and acknowledging their punishment, and affliction to be just, by reason of their sins: as for example.  
First, some being injured, are enraged against their brethren, who do them wrong; like the Dog, who bites at the stone, which is thrown at him.  
Secondly, some fly in the face of those who reprove them, although for the sins reproved, God's hand be upon them.  
Thirdly, some repair unto wicked, and unlawful means; as poor men do to stealing, and sick men often to charming, enchanting, and the like.  
Fourthly, some have access to lawful means, but without God; as Asah sought to the Physicians, but not unto God for a blessing, upon those lawful means, which were administered unto him by them, 2 Chron. 16.  
What is required here of us? Quest. 5  
We must in all afflictions generally, Answ. but particularly, in our sicknesses, see our sins to be the causes of them, 1 King. 8.38. Deuter. 28.22. john 5.14. and 1 Cor. 11.30.  
What are the fruits, and effects of sin? Quest. 6  
First, sin separates us from God, jer. 5.25. Answ. 1  
Secondly, sin subjects us unto Satan, Romans Answ. 2 6.16.  
Thirdly, sin subjects us unto punishment, Answ. 3 and sorrow.  
Fourthly, sin wounds the conscience, and Answ. 4 hinders us from comfort, and peace, which is of all burdens the heaviest to a circumcised heart. Quest. 7  
What doth Christ require of us, to the pardon of our sins?  
These things, viz. 

First, that we should hear his word, Answ. Esa. 55.3.  
Secondly, that we should go out of our sins, Esay 52.11. and leave them, Ezech. 18.21.  
Thirdly, that we should go unto God; that is, repent, Act. 2.38. and 3.19. Mark 1.4.  
Fourthly, that we should believe in him, who justifieth the ungodly, Rom. 4.3. etc.    
Although our Saviour did not require of this Quest. 8 sick man a confession of his sins, before he absolved him, yet is not auricular confession lawful?  
First, certainly confession is very excellent, Answ. 1 and profitable, when it is aright performed; but this word Confession is an equivocal word: For,  
I. Sometimes it signifies a praising of God, as Psalm 44.8. and 99.3. and 107.8.15.21. etc.  
II. Sometimes it signifies a profession of Christ, or Religion: and that either,  
First, religious, as Rom. 10.10. Or,  
Secondly, hypocritical, 'tis 1.16. Or,  
Thirdly, a bare protestation: Thus it is said of john, He confessed, and dented not, that he was not the Christ 
a joh. 1.20. : Now none of these belong any thing to the confession of sins.  
Answ. 2 Secondly, these words, Confession of sin, are ambiguous, and equivocal also. For  
I. Sometimes they signify the confession of our sins unto God alone, Psal. 32.5. etc. And  
II. Sometimes they signify the confession of our sins unto our brethren; and that either  
First, who are offended with us, that so we may be reconciled unto them, and forgiven by them: As Num. 5, 6. Mat. 5.24. and 18.18. Or,  
Secondly, unto our brethren in mutual, friendly, and private conference, james 5.16. But these belong not unto the Priesthood.  
III. Sometimes they signify the confession of our sins unto the Church, and Ministers thereof: and this is either,  
First, general, namely, when men confess themselves to be sinners in general, but name no sins in particular; as Levit. 16.21. and 1 Samuel 7.6. Or,  
Secondly, particular; which is either,  
I. Public, in the Assembly, and Congregation; and is called Omologefis; and belongs not to the present question. Or is  
II. Private, in the ears of the Priest, and of this is the question in hand.  
Answ. 3 Thirdly, of this auricular confession of sin unto the Ministers, there may be a good, and holy use; and therefore it is enjoined in our Church, upon some occasions, as was showed before, Chap. 3.6.  
Answ. 4 Fourthly, Popish auricular Confession, we justly tax, and reject for two things: namely,  
I. Ob Coactionem; because they compel men to confess their sins: whereas it should be left free unto the will, and conscience of the Confitent, or person confessing.  
II. Ob Enumerationem; because they enjoin a particular enumeration of all sins, affirming that it is sin to omit any; whereas the Confitent should only confess those sins, which trouble and burden the conscience.  
Here observe diligently; that our Church enjoins, or rather persuades the confession of sin unto the Minister.  
I. When the conscience is troubled in, or with any thing. And,  
II. That their solicitude, fear, and doubting might be established in faith, and they better assured of their spiritual estate, and condition. Or  
III. That those who confess, may be the better directed in the work of repentance: For a knowing Minister seeing their sin, can better particularly direct them how to come out of it.  
Quest. 9 Although Christ neither reserve, nor require any satisfaction at this sick man's hand, yet is it not lawful for us by some penal satisfactions to satisfy the justice of God?  
Answ. 1 First, certainly we must satisfy our brethren, whom we have offended, and wronged.  
Secondly, and we ought by some penance to Answ. 2 satisfy the Congregation, and Church of God, when we have by some public scandal offended it.  
Thirdly, we must cut off our sins by repentance. Answ. 3  
Fourthly, but no satisfaction that we make, Answ. 4 either to our brethren, or the Church, or unto God, by abstaining from sin for the time to come, can merit either any remission of the guilt, or punishment at God's hands.  
Fifthly, neither doth God reserve any satisfactory Answ. 5 punishment, in regard of the bypast sin, as is proved by Saint Augustine (s. Psal. 32.) and Saint Chrysostome (s. Philem. hom. 1.) and Chemnit. 4.63. b.   
VERS. 3. And behold, Verse. 3 certain of the Scribes said within themselves; This man blasphemeth. 
Some observe this distinction betwixt the Scribes, & Pharisees; the Pharisees in their preaching pressed Traditions; but the Scribes clavae to the written word, whence they were termed Text-men, or Masters of the Text 
b Drusiu● de trib. sectis. l. 2. Cap. 13. : To this purpose it is worth our observing; that whereas both the Scribes, and the Pharisees sought to fasten accusations upon Christ in this Chapter, yet they did not both accuse him for one, and the same thing, but for divers: for the Scribes accused him of Blasphemy in this verse, and this accusation was a breach of the Law; the Pharisees accused him of eating with Publicans, and sinners, vers. 11. and this accusation was a breach of traditions.   
VERS. 4. And jesus knowing their thoughts, said, 
Vers. 4.  wherefore think ye evil in your hearts? 
Wherefore think ye evil?  
We may observe hence, Observe. that the evil of our thoughts separate us from God.  
How doth this appear, for the Proverb is, Quest. 1 Thought is free?  
First, it appears by these places, Proverb. 15.26. Answ. 1 and 24.9. and Esay 59.7.  
Secondly, it is evident from this, God requires Answ. 2 the heart, and that principally; yea where he hath not that, he will have nothing, Prov. 23.26. Psalm 51.6. And therefore he absents himself, and departs from those, who pollute their hearts with wicked thoughts.  
Thirdly, the heart is the root of all things: Answ. 3 and therefore,  
I. All other things are nothing without the heart; as that tree is but dead, that hath no roots. And,  
II. All things we do are infected and tainted; for an evil heart poisoneth all things: Wherefore it is clear, that evil thoughts separate us from God.  
Answ. 4 Fourthly it appears that evil thoughts cause the Lord to departed from us; thus Sin separates betwixt us and God (jerem. 5.2 5.) but an evil thought is a sin, jer. 4.14. Therefore an evil thought separates betwixt us and God.  
Quest. 2 How must our hearts be so ordered, and regarded, that we may be sure the Lord will not departed from us?  
Answ. 1 First, let us separate all evil thoughts from our hearts: Oh jerusalem, wash thy heart, that thou mayst be saved; how long shall these vain thoughts lodge within thee? jer. 4.14 Hic labor hoc opus est, this is no easy matter, but except we do this, we do nothing to purpose; for if we do not cure the heart, we are but bad Physicians, all the temptations unto sin proceeding from thence. Cogitation kindles Delectation; this inflames Desire, and Desire urgeth unto sin: And therefore let us keep, and preserve our hearts from evil thoughts.  
Answ. 2 Secondly, we must fill our hearts with good thoughts; with David, meditating upon the law of God, Psalm 119.48.148. verses, and 1.2. and 19.14. & 63.6.77.6. A full vessel will receive no more; and therefore let good thoughts fill our hearts, and there will be no place left for evil.  
Quest. 3 Why doth our Saviour here say, why think ye evil? were not their thoughts true? was it not blasphemy for any mere man (and such they conceived Christ to be) to forgive sins? And if their thoughts were true, then how were they evil?  
Answ. 1 First, certainly there was some truth in their thoughts; namely,  
I. They thought (and that aright) that it was the Lord's prerogative to pardon, and forgive sins.  
II. It is a most strong argument, whosoever arrogates that power unto himself, which is the peculiar privilege of God, is a Blasphemer.  
Answ. 2 Secondly, but notwithstanding this, the Scribes sin in thus thinking, and that two manner of ways; to wit:  
I. Extra, in the thing itself, and the manner of their arguing, for they collect, and conclude falsely: They argue thus: Only God forgives sins; this man forgives sins; therefore he is a Blasphemer: whereas they should have argued thus,  
Only God forgive sins; this man forgives sins; therefore he is God.  
II. Intus, in their intention; because this cogitation sprung from an evil root, and original, viz.  
First, from Satan (Gualt. s.) that thus he might fasten some disgrace upon Christ. And  
Secondly, from envy; the Scribes consenting herein unto Satan. And  
Thirdly, from covetousness; because he remitted sins without the sacrifices of the Law, Gualt s.  
Quest. 4 Wherein did the envy of the Scribes appear in thus thinking?  
Answ. 1 First, thus: the sick man neither said, not thought any thing against our Saviour's words;  
And it did not belong unto, or concern them: And therefore their envy shows itself in meddling with that, which concerns them not.  
Secondly, they ought first to have asked Christ the reason of his so speaking, before they had Answ. 2 condemned him for so speaking: And therefore it was enviously done to think evil of Christ, before they knew whether there were any just cause for it, or not.   
VERS. 5, 6. For whether is it easier to say, Verse. 5.6. thy sins be forgiven thee? or to say, arise, and walk? But that ye may know, that the Son of man hath power on earth to forgive sins; (than saith he to the sick of the Palsy) arise, take up thy bed, and go to thine house. 
§. 1. That ye may know.] Sect. 1  
We see here how maliciously the Scribes go about to detract, and deprave Christ; and on the contrary, how mildly, and gently he answers them: This was done that ye might know: from whence we may learn,  
That the scope of Ministers should be, Observe. that their people might be taught, 2 Tim. 2.25. and Psalm 45.10. and Colos. 1.9.  
Why must Ministers be so careful to teach Quest. 1 their flocks?  
First, because preaching (the ordinary means Answ. 1 to beget, and increase knowledge) is the great mercy of God, to call men unto salvation, 1 Timothy 2.4. And therefore woe be unto those to whom are committed these rich treasures of wisdom, grace, and knowledge, if they be careless in the distributing of them to their people's edification.  
Secondly, because the preaching of the word, Answ. 2 is the justice of God; that those who hear the word, and know the will of God, may be condemned of their own consciences, if they will not obey. And therefore Teachers should be careful to teach, lest the people perish for lack of knowledge, and their blood be required at their hands.  
Our Saviour here mildly teaching, and not satirically Quest 2 taunting,. the Scribes may move this question, who are to be reproached, and menaced, in the preaching of the word?  
First, tart threaten do not belong unto Answ. 1 the simple, and ignorant. But  
Secondly, unto the perverse, and obstinate, Answ. 2 who either,  
I. Will not know their duty: or are ignorant, because they will not learn, being proud, and unbridled in sin, as jer. 43.2. and 44.16. Or  
II. Who will not understand; as the obstinate Recusants, Psal. 82.5. and 2. Pet. 3.5. Or,  
III. Who neglect to remember those things which they hear, and understand, as 2 Pet. 1.9.  
§. 2. He said unto the sick of the Palsy. Sect. 2  
We see here that our blessed Saviour hath one salve for all sores, one remedy for all things, and that is, Dixit, his word: thus we read, be said unto the Pharisees, and he said unto the Fever, and he said unto the wind, and he said unto Satan, Matth. 4.3, etc. this word Dixit, he said, is sufficient for all things, Matth. 8.8. job. 18.6. Whence we learn,  
Observe. That Christ can do all things by his voice and word.  
Quest. 1 How doth this appear?  
It appears by these particulars; viz. 

Answ. First, by these Scriptures, Exod. 20.19. and 1 King. 17 4, 9 Psalm 33.6, 9 Esa. 40.8. Mat. 24 35. Heb. 1.3.  
Secondly, because all the power of Christ (as of God) is within in himself. And therefore it is sufficient for him to express his will by his word. Now there is a twofold word; to wit, 

I. Externall, uttered with the voice. And  
II. Internal, conceived in the mind. 

Now neither of these can be falsified, but either      
First, by the mutability, and change of the mind of him that speaks or thinks: but with Christ there is no mutability, nor shadow of change, james 1.17. Or  
Secondly, by reason of the debility, and weakness of him that speaks or thinks, he not being able to do what he hath promised or intended: but unto Christ all power is given, both in hea●en and earth, Matth. 28.20 
c Luke 1.37. Psal. 148 8. . And therefore he is able to do whatsoever he saith.  
Thirdly, because the word of Christ is accompanied with the holy Ghost, (joh. 6.63) and therefore it is sufficient unto all things, and effectual in every thing it speaks, Esa. 55.11.    
Quest. 2 When, or wherein doth Christ speak unto us?  
Answ. 1 First, he speaks unto us in his word, converting us thereby: thus he spoke to the Eunuch, Acts 8. and to Lydia, Acts 16.  
Answ. 2 Secondly, he speaks unto us in Meditation, and holy thoughts, infusing his Spirit into us.  
Answ. 3 Thirdly, he speaks v● to us in Prayer, answering our requests: thus he spoke unto Paul, 2 Corinth. 12.9.  
Answ. 4 Fourthly, he speaks unto us in Faith; assuring us of our justification, Heb. 12.24. and adoption, Rom. 8.15.16.  
Answ. 5 Fifthly, he speaks unto us in our striving, struggling, and wrestling against sin; by strengthening us with might in the inward man, and enabling us to trample Satan under our feet.   

Vers. 8.  VERS. 8. But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men. 
Observe. Unto Men This must necessarily be understood of the Ministry of Absolution, or remitting of sins: whence we might observe, That God hath given to the Church power to forgive sin. Read Mat. 16.19. and 18.18. job. 20.23. And besides, remember briefly this, That God and Christ, have given the Gospel for our comfort: now to be assured of the pardon and forgiveness of our sins, is a main and principal comfort (yea we can have no true joy in our hearts, until we be assured hereof) and therefore without doubt, Christ would not leave his Church under the Gospel, without this power to afford such comfort unto his people.  
How is this remission, Quest. or absolution wrought by the Church?  
Three manner of ways; namely, 

First, by the preaching of the word, Answ. Mat. 16.19. and 2 Cor. 5.19, etc. and that either 

I. Generally; when remission is preached by Christ, to every truly penitent sinner. Or  
II. Particularly; when remission is applied to any particular person, upon the conditions of faith, repentance and obedience. And certainly whomsoever the word looseth, they are truly loosed; for all the promises of the word are true.    
Secondly, by Absolution: for the Church 

I. Excommunicates obstinate, and perverse sinners, 1 Cor. 5.5. and 1 Tim. 1.20 And  
II. Absolves sorrowful and penitent sinners, 2 Cor. 2.7, 8.    
Thirdly, by Indulgences and pardons: And this comes from the Church of Rome, and it came in by steps and degrees. For 

I. These Indulgences were only for the remitting of the penance, and punishment enjoined.  
II. Afterwards they were given (or rather sold) for the remitting both of the sin, and punishment in this life. And  
III. At length these pardons were not given to some who seemed penitent, but to all that would buy them; yea not only as profitable for this life, but as helpful for those who are in Purgatory.       
VERS. 9 And as jesus passed forth from thence, Verse. 9 he saw a man named Matthew, fitting at the receipt of Custom; and he saith unto him, Fellow me. And he arose, and followed him. 
§. 1. And jesus passed forth from thence. Sect. 1  
As jacobs' hand holds Esau's heel, Observe. so doth our Saviour's cares and labours: for as soon as the miracle is wrought and ended, another work gins, without any intermission, and that for our example and instruction: that from thence we might learn, That a Christians life is a constant labour, Gal. 6.10. and 2 Thess. 3.13. Gal. 5.7.  
How doth it appear, that our life is thus laborious? Quest. 1  
First, because we have Enemies always; so long Answ. 1 as we live, the Devil will tempt us the world allure us, and our own hearts suggest wicked things unto us: And therefore we must perpetually labour to be free from these, Ephes. 6.11, 12. Gal. 5. ●7. Rom. 13.12. and 1 Pet. 2.11. and 5.8.  
Secondly, it appears that our life is full of labour, Answ. 2 because that is the end of our vocation, or thereunto are we called, as is evident from these phrases following; namely,  
I. Our life is called a warfare, job 7.1. and 1 Tim 6.12. and 2 Tim. 2.3, etc. Yea  
II. Our life is called a Watch, and we are commanded to watch so long as we live 
d job 14.14. and 1 Pet. 5.8. . And  
III. It is called a Race or course, the end whereof is death; and therefore we must not stand still, or sit down, but run swif lie and cheerfully, until we come to our journey's end 
e Psal. 119 32. and Cant. 1.4. & 1 Cor. 9.24. .  
Quest. 2 Why doth the Lord allot so much, and so great labour for us in this life?  
Answ. 1 First, because great is the reward, and notable is the price, which is prepared for all true Christians. The Crown which they fight, strive, and run for, is immortal, heavenly and glorious; and therefore the Lord will have some proportion (though far from adequate) to be betwixt the labour and the reward Read Gal. 6.10. and Rev. 2.10. and 3.13. and 14.13.  
Answ. 2 Secondly, because the Lord girds and endues his servants with a great measure of strength, and affords unto them strong help and assistance; therefore he appoints unto them a great and long labour: God arms his children with grace, which is stronger than sin; and aids them by his Spirit, which is stronger than Satan: wherefore they are able to undergo a great labour, and fight of temptations, Gen. 32.24. and 2 Cor. 12.9. Heb. 6.10.  
Quest. 3 May we not cast all our labour and care upon God?  
Answ. 1 First, certainly this is a most dangerous persuasion, that we need neither care, nor endeavour, nor sweat, nor fight, but refer, and leave the care and labour of all things wholly unto God.  
Answ. 2 Secondly, why hath God given us power to walk, run, fight, and strive? but only that we might reduce this our power into act: the lame man was not cured to sit still, but that being healed, he might arise, walk, work, and praise God.  
Answ. 3 Thirdly, if we might let the Lord alone with all the care, and labour, and ourselves do nothing: then why are those many exhortations in the holy Scriptures? Certainly they are not  
I. That we might merit our salvation, as the Papists would have it. Nor  
II. That they might be as idle appearances, or scarecrows; as some unjustly calumniate us to hold. But  
III. That they might excite us unto labour, giving us hope of help, and assistance from God: we are commanded to labour, to work out our salvation with fear and trembling, Philip. 2.12. and then we shall be aided by God, who works in us both the will and the deed, verse 13.  
Answ. 4 Fourthly, I briefly distinguish thus, viz.  
The event is 

To be expected from God, if we labour and endeavour: for Conanti aderit Deus.  
Not to be cast upon, or left unto God, if we neglect our duty, and sleep. That is,    
Let us do our endeavour, and as God hath commanded: and then we may leave the success and event unto him. But to leave the issue to him, and to be negligent in the use of the means, is to tempt his providence, and (as a thing altogether unwarrantable) is without all hope of good success.  
Wherein must we labour? Quest. 4  
Labour is twofold; viz. 

First, internal of the heart, Answ. whereby we endeavour to subdue those corruptions which war against our souls. And  
Secondly, external of the life, whereby we labour both to abstain from all evil, to be rich in good works, and to be industrious in the outward duties of Religion.    
§. 2. He saw a man named Matthew. Sect. 2  
Faustus from this verse objects, Object: that this Gospel was not written by Saint Matthew, but by some other; because of Matthew it is written in the third person; he seethe a man named Matthew, sitting at the receipt of Custom.  
To this Augustine answers, Answ. that by the same Argument, Faustus may aswell conclude, that Saint john writ not his Gospel; for he thus speaketh of himself, Peter turning about, seethe the Disciple whom jesus loved (that is, john himself) following; and he said unto jesus Master, what shall this man do 
e joh. 21.20, 21. ? August. contr. Faust. lib. 19 cap. 7.  
Here i● Matthew observe two things, namely,  
First, that he had two names; for here he is called Matthew, and Mark 2.14. and Luke 5.27. he is called Levi. Musoulus thinks that he was a Jew, and from the first was named Levi, and afterwards took unto himself the name of Matthew, which was a heathenish name, and now was better known by Matthew than by Levi.  
Secondly, Matthew writes these things, and yet neither omits nor mitigates his own blots and blemishes. Whence we might learn two things, namely,  
First, that the failings and errors of the Saints, Observe. 1 do not a whit obscure the fidelity of the sacred Scriptures: that is, neither Noah's drunkenness, nor David's adultery, nor Abraham's dissimulation, nor Lot's incest, nor Peter's denial, nor Paul's contention with Barnabas, nor Matthews being a Publican, can detract, or derogate any thing from the truth of the word of God.  
Secondly, from S. Matthews humility, we may Observe. 2 observe, That those who are truly humbled, will not be ashamed to reveal, and acknowledge their sins and offences, 2 Cor. 11.30  
Why do the truly humble and humbled, Quest. confess and acknowledge their sins?  
First, because they rejoice to have escaped Answ. 1 from sin, and the snares of Satan (olim haec meminisse juvabit) as we see in Saint Paul, I was a reviler, and I was a persecuter, but (blessed be God) I found mercy, 2 Tim. 1.13.  
Secondly, because the light which is in them, Answ. 2 doth reprove and make manifest their sins, Ephes. 5.13. which before they neither saw nor knew.  
§. 3. Sitting at the receipt of Custom. Sect. 3  
What is meant by Matthews sitting at the receipt Quest. 1 of Custom?  
The holy Ghost would hereby have us know, that he was a Publican, as Mat. 10.3. Luke 5.27.  
Answ. What is observable in these Publicans?  
Quest. 2 First, the word Publicanus, a Publican, is derived, Answ. 1 a Publicis quia publicis utuntur— publica vectigalia, &c (Perott. Calep. ex Vap.) because they gathered up the common Tolls, Customs and Tributes.  
Answ. 2 Secondly their condition, estate, and rank, was twofold; viz. either  
I. Among the Gentiles: and thus the calling of a Publican, was a very honourable and high calling: for in time past, among them, Publicans were of the highest and chiefest orders of Knights 
f Alex ab Alex. pag 107. & Calep.  So Cicero (pro Planco) saith, Flos equitum Romanorum, ornamentum civitatis, firmamentum Reipublicae, Publicanorun ordine continetur: The Publicant were the prime of the Roman Knights, the ornament of the City, and the chiefest stay, and supporters of the Commonwealth. If we read josephus 12 4. fol 324. he will tell us, how all the chief m●n of all the Cities, both of Syria and Phaenice, came to Ptolemy to buy the Customs and Tolls. Or  
II. Among the jews: and thus the calling of a Publican, was most base, despicable, and contemptible: and in this consideration our Saviour doth oppose them so often to the Pharisees, Mat. 5.46. and 21.32. and 18.17. and Luke ●8. 13. For  
First, it was an unworthy thing for the Jews to pay Tribute to the Romans, who were Gentiles, Mat. 22.17. for they (s they said to Christ) were never servants, or in bondage to any man, joh 8.33.  
Secondly, it was a more unworthy thing for the Jews to serve the Gentiles, in so base and vile an employment as this, yea in a calling which was injurious unto them: And yet many of these Publicans who gathered up the Taxes, and Tributes for the Gentiles, were Jews, as we may see in Matthew, who was a Publican, although a I w.  
Thirdly, none usual, undertook this employment, except only, either  
I. Those who were of the lowest, and basest sort of the common people. Or  
II. Those who were of a corrupt life, and of unbridled liberty: wherefore they are called Publicans, and harlots, in the next verse, as also chap. 11.19. and Luke 18.13.  
Fourthly, these Publicans carried themselves covetously, and greedily in their places, yea unjustly and cruelly, Luke 3.13. and 19.8. And therefore, for these regards they were justly contemned, hated, and despised of the Jews.  
Answ. 3 Thirdly, it seems that there were two sorts and kinds of Publicans; to wit,  
I. Redemptores; those who farmed the Customs, Tolls, Taxes, and Tribute of the Romans: now these were more noble, or of a higher rank and quality, and such a Publican I conceive Zacheus to have been, because he is called Princeps Publicanorum, the chief of the Publicans, Luke 19.2.  
II. Collectores, Exactores; those who gathered this Toll, or Tribute either up and down in Markets, or at Bridges, or the like: now these were of the lowest sort of the people, and for the most part, were greedy and unjust: and of this sort of Publicans I conceive this our Evangelist to have been.  
§. 4. And he saith unto him, follow me. And he Sect. 4 arose and followed him.  
We may from hence observe two things; to wit, 

First, whom Christ calls.  
Secondly, what sort of people the Apostles were.    
First, we may observe what manner of persons Observe. 1 Christ calls, and converts: not Pharisees, but Publicans; to teach us, that the lowest among men, are sooner called and converted unto God, than the highest: or the poor and abject, before the rich and great ones of the world, 1 Cor. 1.26. Mat. 21.31. Acts 9.1.  
Why are the inferior sort of people, sooner Quest. 1 called home unto God, than are the superior?  
First, not only because the judgement of man Answ. 1 is corrupted; and therefore without cause contemns and despises Christ and Religion, as John 7.48. The Rulers and the Pharisees would not believe on Christ.  
Secondly, but rather, because the conscience, Answ. 2 being depressed, is the better prepared unto Repentance and conversion, Luke 18, 13. when men see nothing but their sins, and themselves to be miserable, than they are sooner persuaded to confess their sins, and to leave them, and to repent of them, as 2 Sam. 12.14. On the contrary, a good opinion of our own wisdom, knowledge, and goodness, doth hinder us from confession, contrition, and conversion, as Luke 18.11. john 9 41. Because the whole need not the Physician, but the sick only.  
How must we truly deject, debase, and humble Quest. 2 ourselves; that so Christ may please to call and convert us?  
First, let us confess and acknowledge, that Answ. 1 hitherto we have been asleep, dreaming only of grace and goodness; there being indeed no such thing in us as yet, Esa. 29.8. The frantic man thinks not himself sick; and therefore it is a good sign, when a man feeleth and acknowledgeth his sickness.  
Secondly, let us confess, that hitherto we are Answ. 2 full of sin, and that we cannot cease to sin, so long as we are natural, (2 Pet. 2.14.) for miserable are those blind souls who do not see their sins.  
Thirdly, let us acknowledge, how we are Answ. 3 wholly taken up with the world; all our care being about, and all our labour for worldly things (Psal. 127.1, etc.) spiritual things being wholly neglected by us.  
Fourthly, let us confess, that without in our Answ. 4 lives, there is no good thing; the best works we do, being but like airy smoke, or idle dreams, or performed for some private ends.  
Fifthly, let us acknowledge, that within in Answ. 5 our hearts, all is amiss: for  
I. Neither is our Repentance solid; but either  
First, intentional; vult & non vult piger: we resolve to repent, but resolve not when: and therefore it is procrastinated, and delayed from day to day. Or our Repentance is  
Secondly, temporary, during for a time, and afterwards returning with the dog to his vomit, and with the swine to his wallow, 2 Pet. 2.20.21.  
II. Neither is our faith lively; for carnal persuasions will not cause us to rejoice, with that joy unspeakable, and glorious; nor give us that peace of conscience, which passeth all understanding.  
III. Neither can we solidly desire, and hunger after Christ: a natural man may with Balaam, desire to die the death of the righteous, and desire that Christ may be his Saviour, but not hunger after him as his Lord, and Master, whom he desires to serve.  
Thus we should labour to confess, and contemplate the deformity of our natures, and lives; and labour to go out of ourselves; acknowledging ourselves to be wicked, and miserable: And then hope that Christ in his due time, will mercifully raise us up unto joy, and comfort.  
Secondly, we may observe hence, what manner of persons those were, whom our Saviour Observe. 2 made choice of, to be his Apostles? they were not Pharisees, nor High-priests, nor great Scholars; but simple, ignorant, and unlearned men; yea, fisher's, and such as were of no esteem in the world. 1 Cor. 4.9. &c None of all the Apostles were learned, except only Paul, neither was he made choice of, that he might boast of his learning, but that Christ might be glorified by the conversion of one, who was so learned, zealous, and obstinate in a false way.  
Quest. 3 Why doth Christ make choice of such, as these to be his Apostles?  
Answ. 1 First, certainly this was done for our comfort, lest otherwise we should have despaired ever to have been made partakers of their society, and fellowship; yea hence the Holy Ghost hath recorded the Saints sins, that we might see, and hope, that God hath mercy in store for us, whatsoever our sins be, if we will but repent. If Christ had chosen only wise, great, and learned men; then poor, simple, and ignorant ones, might have feared, that he would never have accepted them; but when Christ graciously accepts such, to be his Apostles, than such as they were, may hope that he will accept of them to be his servants.  
Answ. 2 Secondly, this was done for the greater glory of Christ: For certainly the Church of Christ, which was built upon the Apostles, could never have stood so long upon such weak props, a●● foundations, except the edification, and fabric had been divine, yea supported, and upheld by a divine power. For  
I. Men choose those who are strong, able, and every way fit for the work they have to do for them: Because they stand in need of their strength, and ability. But,  
II. Christ chooseth those who are weak; and then gives strength unto them, making them able Ministers 
g 2 Cor. 3.6. , that so all the glory, and honour of the work may be given unto him, unto whom all belongs.   
VERS. 10. And it came to pass, as jesus sat at meat in the house, behold many Publicans and sinners, Verse. 10 came and sat down with him, and his Disciples. 
Came and sat down with him.  
Although undoubtedly many came unto Christ, who were not truly converted unto Christ, yet we see be receives all that come, without any strict examination of them: Teaching us,  
That Christ receives, Observe. and entertains all that come unto him, Esay 55.1. john 7.37. For the better understanding hereof, observe three things: namely,  
First, there is a double Church; to wit, external, and visible; internal, & spiritual: Now Multi in, non de; many are of the former, which are not of the latter: As here was a traitor, & Devil amongst the Twelve; so many were received in outward society by Christ, who inwardly were rejected.  
Secondly, there is a double reward for those, who are in the Church of Christ; namely, a reward of hypocrites, which is given to formal Professors; and a reward of children, which is given to those, who are sincere.  
Thirdly, these hypocrites which are not of the spiritual Church, neither shall be made partakers of the reward of children, are yet notwithstanding suffered, and permitted to be in the visible Church, because they are profitable unto the faithful, and members of the invisible; although the stalk of the corn be hollow, yet it is strong, and supports the corn; and although the chaff be light, yet it keeps the corn warm, and nourisheth, and preserveth it. So there are many in the Church, no better than chaff and straw, and yet are profitable, and helpful, and beneficial, unto the children of God.  
Who are here to be reproved? Quest.  
They who are too rigid, and austere, that is,  
First, the Anabaptists, and Brownists, Answ. who separate t emselves from our Communion, and Church, for some blemishes (as they say) which are amongst us, and in our Church.  
Secondly, the Novations, who deny repentance unto those, who sin after Baptism.  
Thirdly, those who exclaim against other men's sins, and reproach the sinners: Indeed Ministers are enjoined to instruct, and that with meekness, those who oppose themselves 
h 2 Tim. 2.25. : And people have this charge given unto them by the same Apostle, To bear one another's burdens; and to restore in the spirit of meekness, those who are overtaken in a fault, considerihg that the best may be so tempted, as that they may be overcome 
i Gal. 6.1.2 .  
Fourthly, they are faulty here, who exclude from the Sacrament of the Lords Supper all sinners; whereas only notorious sinners (that is, either those who are hardened in sin, or those who often apostatise, and relapse into sin) are to be kept back, and debarred.  
Fifthly, they also are too blame, who deny all communication, conversation, association, or fellowship with wicked men; whereas it is not unlawful to associate the wicked, with this desire and endeavour; that we may reclaim them from their wickedness, and be as Physicians unto them.  
Object. 1 Here it will be objected, Saint Paul hath forbidden us to keep company with wicked m●n, 1 Cor. 5.11.  
Answ. He forbids brethren to accompany sinners, but he forbids not Physicians.  
Object. 2 But it may be objected again, a Physician doth teach those who are sick, but he doth not eat with those who are sick: And this is the very thing, which Saint Paul in the place objected prohibits, If a man be wicked, eat not with him.  
Answ. 1 First, Saint Paul in that place, speaks not of all sinners, but of those only who are excommunicated.  
Answ. 2 Secondly, Saint Paul in that place doth not forbid them to keep company with Heathens, but only with Professors who were wicked: If any man which is called a brother be a Fornicator, or covetous, or an Idolater, etc. keep him not company, eat not with him.  
Answ. 3 Thirdly, it is certainly prohibited to associate with those, who are notorious sinners, and who remain hardened in sin: Now all sinners are not such as these. I conclude therefore this Question, let all these five sorts of persons, whom we have here taxed, remember, that Christ received all that came unto him, he are with Publicans, and Harlots, he dismissed the woman taken in adultery, he reproved the cruel zeal of his Apostles, when they would have called for fire from heaven, telling them, they knew not what spirit they were of, and therefore let them not be so rigid, and severe against all sinners, as they are, condemning all, and despising all for some faults, or failings.   
Verse. 11 VERS. 11. And when the Pharisees saw it, they said unto his Disciples, why eateth your Master with Publicans, and sinners? 
Why doth your Master eat with sinners?  
We may observe hence two things; namely. 

First, that Christ is blamed for an Adiaphorall thing.  
Secondly, that he is taxed for a good thing.    
First, the Pharisees blame Christ for an indifferent thing; to wit, for eating with sinners; whence we may observe,  
Observe. 1 That we must not rashly condemn our brethren for Adiaphorall things, Rom. 14.3.  
Quest. 1 Why may we not condemn our brethren for indifferent things, seeing they need not use them?  
Answ. 1 First, an indifferent thing is not an unlawful thing (for all things are lawful, 1 Cor. 6.12. and 10.23.) and therefore we must not rashly judge our brethren for the use of such.  
Answ. 2 Secondly, God only is the judge of the heart, (jer. 17.10.) and such stand or fall to their own Masters. Rom. 14.4 And therefore we must not judge the conscience.  
Answ. 3 Thirdly, although they be indifferent in their own nature, & may be omitted by a man, when it is left unto himself; yet when the lawful Magistrate command's, they cease to be indifferent, and ar● to ●ee done by virtue of the fift Command●ment.  
What liberty is warranted, or allowed in adiaphorall Quest. 2 things? or in the judging, and censuring of them?  
There is a double liberty; to wit. Answ.  
First, from the judgement of God: this liberty I dare not proclaim; that is, free any from the judgement of God, in indifferent things; because often sin lurks in, and under them: And therefore Caveat quisque, let every one take heed, with what mind and affection, or for what end he doth those things, which may be evilly interpreted, or give offence to the weak.  
Secondly, there is a liberty from the judgement of men; and this I wish, and desire, that no man would be rash to judge, or censure his brother for adiaphorall things; because they are to be judged according to the intention of the heart, which man is not to meddle withal, but must leave unto God.  
How many kinds of judgements are there, in Quest. 3 indifferent things?  
In adiaphorall things there are divers sorts of judgements: namely, 

First, Answ. when there outwardly appears some signs of a good intention; now to judge, and censure, here is a diabolical practice: and yet is frequent and ordinary with too many who will censure men for indifferent things, although it appears that they have a good intention therein: This was the fault of the Pharisees in this place, they censure Christ for eating with Publicans, and sinners, although they could not but see, that he did it, as a Physician, and that thereby he might take occasion to reprove, and instruct them.  
Secondly, when outwardly appear no signs of an ill intention: Now for a man to judge and censure his brother here, is a malicious practice, and contrary to Christian charity.  
Thirdly, when outwardly appear signs of an evil intention; and here there is a double judgement, viz.  
I. Of censure, which is true: for a man may censure his brother, for doing that which is of this nature; that is, for doing that which is indifferent for an evil intent.  
II. There is a judgement of excuse; when a man goeth about to excuse his brother, although palpably there appear an evil intention in the action done: Now this judgement is both foolish, and false: But yet these four things are further cautelously to be marked: to wit  
First, except the signs be very evident of a bad intention, in indifferent actions; it is a laudable folly to excuse those actions.  
Secondly, if the signs be very evident, and apparent, that the intention is evil; yet before we judge, and censure, we must consider our calling: for except we have a particular calling thereunto; we sin against that rule, judge not another man's servant 
k Rom 14 3. and Mat. 7.1. .  
Thirdly though the signs be so evident, of an ill intention in the performance of an indifferent action, that it be false and foolish to excuse it; yet it is agreeable to Christian charity to cover it, or silence it, and not by judging, and censuring to blaze it abroad 
l 1 Pet. 4. .  
Fourthly, we must observe, and remember this general rule, that our own actions are to be judged with the judgement of faith and certainty, but our brothers, with the judgement of hope, and charity; for we seldom sin by our backwardness in judging of those who are not under our care, and charge, or for whom we must not give account: but we soon sin by our proneness, and readiness in judging, and censuring our brethren's actions; as the Pharisees here did.    
Thus we have heard how our blessed Saviour was judged, and censured for an indifferent action: It remains now in the next place to show, that he was taxed for a good thing; because he eat with Publicans and sinners for a good, yea, an excellent end; namely (as was said before) that he might take occasion to teach, convert, and heal them: whence we may learn,  
Observe. 2 That wicked men will tax the best things, or blame the righteous for good actions: Thus Daniel was taxed for praying unto the true God; and the three Children, because they would not worship a false God: Thus Christ himself was taxed for a Sabbath-breaker, and sometimes judged to be a Glutton, and a Samaritane, and a companion of sinners, as though he had been a Patron of sin.  
Quest. 4 Why do the wicked so frequently tax, and blame the righteous, for doing that which is good?  
Answ. 1 First, because the righteous are separated from the world, and wickedness, (john 14.) therefore the wicked are transported with hatred, and malice against them.  
Answ. 2 Secondly, wicked men study to justify themselves, which they cannot do, for the bright and shining splendour of the righteous: And therefore they strive, and study by all means to darken and eclipse their light: Contraria juxta se posita clarius elucescunt, the righteousness of the righteous makes the wickedness of the wicked so much the more apparent; and therefore the wicked by all means labour to deprave, and detract the righteous.  
Answ. 3 Thirdly, wicked men blame the righteous for that which is good, because their blindness will not suffer them to discern good from evil, Bulling. s.   
Verse. 12 VERS. 12. But when jesus heard that, he said unto them, they that be while need not a Physician, but they that are sick. 
§. 1. He said unto them.  
Why doth Christ answer when he is not asked? Sect. 1 for none here spoke unto him. Quest.  
First, Christ answers, because these were Answ. 1 weak and sick, with whom he did eat: and therefore needed a Physician.  
Secondly, he answers, to show that he is always Answ. 2 prepared to defend, both his children, and the truth, as is manifest also from these places, Mat. 9.15. and 12.3. & 15.3. and joh. 14.18.  
Thirdly, Christ answers, because the truth Answ. 3 was scandalised; that he might thereby be an example unto us, not to hold our peace, when the truth is perverted, or evil spoken of.  
§. 2. They that be whole need not a Physician. Sect. 2  
The Pharisees were here faulty in a double regard, to wit,  
First, being proud in themselves, they contemned, and despised others. And,  
Secondly, they did not consider our Saviour's office, who was sent to call sinners unto repentance. Now our Saviour answers to both these, (Calvin. s.) to the first in this section; to the second in the next.  
Were the Pharisees so whole, and righteous, Quest. 1 that they needed not Christ at all? that our Saviour saith here of them: The whole need not the Pbysician?  
Christ here speaks ironically; Answ. not that they were so indeed, but that they thought themselves so, and being puffed up, and carried away with this persuasion, thought themselves to have no need of Christ at all. From whence we may learn,  
That the opinion of our own righteousness drives us, and keeps us from Christ, Luke 18.11. Observe. john 7 47. and 9.41.  
Why doth the persuasion of our own righteousness Quest. 2 hinder us from Christ?  
First, because such an opinion makes us swell, Answ. 1 and grow proud (as we see in the Pharisee, Luke 18.11.) Now we should come humbly unto Christ, as the Publican did, Luke 18.13.  
Secondly, because such an opinion hinders us Answ. 2 from praying for pardon of our sins, or from begging help and strength against sin: as we see in the Pharisee, who puts up no petition unto God, but only in his prayer proclaims his own negative, and affirmative righteousness, Luke 18.11. whereas we should come unto the Lord, that we might become humble suitors unto him, for mercy, pardon, favour, and grace, as the Publican did.  
Thirdly, because such a persuasion will hinder Answ. 3 us from taking the physic, which is prescribed by Christ: namely, Repentance, and godly contrition and compunction: For those who come unto Christ, must come with a sense of their sins, Mat. 11. ●8. But those who are opinionated of their own righteousness, can find no such cause of sorrow, or need of repentance.  
Fourthly, the l●● cause, why an opinion of Answ. 4 our own righteousness hinders us from coming unto Christ, is taken from Christ's omming into the world. For,  
I. Christ came not into the world to approve the righteous by his first coming; for this is the work of his second coming, and belongs thereunto. But,  
II. He came first for this end, to help the dead, and those who were miserable; this being the proper end of his first coming; And therefore those who desire to come unto Christ, must labour to find themselves to be sick, wounded, and miserable, or else they come not aright unto him.  
Sect. 3 §. 3. But those who are sick.  
In the literal sense we see here, that those who are sick stand in need of physic, and the help, and advice of the Physician: From whence we may observe,  
Observe. 1 That medicines and physic, are ordained by God against sicknesses, and diseases, Eccles. 38.1.16.  
Object. 1 Against this it will be objected: 1. Physic, and going to Physicians are blamed, 2 Chron. 16.12. And 2. God hinders their effect, and often will not give a blessing to the use thereof, jer. 46.11. And therefore physic is not to be used.  
Answ. 1 First, Asa is blamed, not because he used physic, but because he trusted in it.  
Answ. 2 Secondly, God sometimes indeed hinders the wished effect of physic for sin: but it follows not hence, that therefore none must use it: Good meat doth not nourish some corrupt bodies, but rather cause them more to abound with obnoxious humours; shall therefore all refuse to eat good meat?  
Answ. 3 Thirdly, God no where in his word prohibits the lawful use of physic, but commands it rather; And therefore it is arrogant, and insolent to condemn it as unlawful; yea to neglect the ordinance of God, is to tempt his providence.  
Object. 2 But it will be objected again, physic cannot of itself produce that good effect of health which is desired; and therefore it is to no purpose to use it.  
Answ. Certainly, it is most true, that physic of itself cannot cure, or recover unto health, no more can bread nourish without the good blessing of God, Deut. 8.3. And therefore in taking physic, these three rules must be observed, viz.  
First, turn from thy sins, which are the cause of thy sickness, Eccles. 38.10. Then  
Secondly, use physic, the ordinary means which God hath appointed, for the procuring of health 
m Eccles. 38.12. .  
Thirdly, then pray unto God for a blessing upon the means; and that he would be pleased, to make them good means for the effecting of health, Eccles. 38.9. Numb. 12.13. Psalm 6.3.  
Quest. 1 How doth it appear, that it is lawful to use physic and the Physicians aid in sickness?  
Answ. It appears by these particulars, viz. 

First, because God hath created many medicinable herbs, roots, and fruit; which are not for meat, but only for medicine: Now God created nothing in vain.  
Secondly, because God hath ordained all these for our use: As the Lord made man the Lord of all the creatures; so whatsoever good thing was created, was made for man's use; either that it might be good for man's food, or for apparel, or for houses, and habitations for him, or for medicines to cure, and recover him, Psalm 104 14, 15.  
Thirdly, because God hath given unto man the knowledge of herbs, trees, roots, plants, and the like, and all for this end, that man might use them for his good, and admire, and glorify the great workman of them, 1 King. 4.33. Ecclesiastes 38.6.  
Fourthly, because the Lord himself hath used means: Thus the Prophet from the Lord useth meal for the healing of the deadly pottage 
n 2 King. 4.41. , and salt for the healing of the waters 
o 2 King. 2.20. , and a bunch of figs, for the breaking of Hezekiahs' plague sore, Esay 38.21. and Moses from God cast a tree into the waters at Marah, whereby they became sweet 
p Numb. 15.25. .    
But those who are sick: In the figurative sense of these words we may learn two things: to wit,  
First, that by nature we are sick.  
Secondly, that except Christ heal us, we cannot be healed.  
First, by these words: [Those who are sick stand in need of the Physician] our Saviour would teach us,  
That the natural man is sick in soul by nature; Observe. 2 we were infected by Adam, Rom. 5.12. and by him wholly corrupted, both in soul and body.  
What Analogy is there between sick men, and Quest. 2 natural men?  
First, sick men have the cause of their sickness Answ. 1 within in their humours; so we in our inward bowels: for corrupt, and evil concupiscence lodgeth within.  
Secondly, sick men have but bad, or no stomaches Answ. 2 to good meat: so we so long as we are natural, have no appetite at all unto holy duties, means, or exercises, which are the food of our souls.  
Thirdly, the longer a man is sick, the weaker Answ. 3 he grows, and the stronger grows his infirmity within him. So the longer we continue in our natural condition, the more habitual, natural, and customary sin is unto us, & the more strong, powerful, and prevalent in us.  
Fourthly, so long as a man is not cured, the Answ. 4 fit will return again, although he may have a little ease for a time: and the return of his fit, or his relapse into sickness, is much more perilous than the first fit of sickness was: So with us, as long as we are natural, we are prone to relapse, and fall again into sin, by which apostasy we become sevenfold more the servants of Satan, then formerly we were,  
Fifthly, except those who are sick, have help Answ. 5 1 from without, and 2 in time, they die for it: so except maturely we be healed by Christ the Physician of the soul (as follows by and by) we must of necessity perish: for we are not able to cure, recover or heal ourselves.  
Quest. 3 What maladies, infirmities and evils must we confess and acknowledge to be in us by nature?  
Answ. We must confess these, viz. 

First, that our hearts are void, and empty of grace, and dark, and destitute of knowledge, without Christ.  
Secondly, that a most profound, deep and deadly corruption, doth occupy and possess our whole hearts.  
Thirdly, that our best works are but like a menstruous cloth, being performed in love unto ourselves, and for some end of our own.  
Fourthly, that our sighs and tears for sin are but adulterous, and our repentance hypocritical.  
Fifthly, that our hearts are not truly subject, or subjugated unto God; for so long as we are natural we are free from God, Rom. 6.20.  
Sixthly, that we have made a false Covenant with death, and are at a wicked agreement with Hell 
q Esa. 28.14. .    
Secondly, our Saviour by these words (The sick have need of the Physician) would have us learn,  
Observe. 3 That neither our spiritual sickness (that is, our sinfulness and corruption) is healed by Christ, or not at all: or that he is the only true Physician of the soul. Read Deut. 32.39. Psal. 30.2. and 103.2. and 107.20. Mat. 11.28. Esa. 6.10. and 57.18, 10. jer. 3. ●2. Our sins are the sicknesses and sores of our souls, and these are healed only by Christ's stripes, Esa. 53.5.  
Quest. 4 What things are required in a good Physician?  
Three, all which are clearly to be seen in Christ our Physician, namely, 

Answ. First, he ought to be able to know our sicknesses; for that Physician that is ignorant of the grief, can never (except casually, which is no mark of a good Physician) apply fit remedies unto the grieved, for the removal of the grief. Now herein, Christ is the best Physician of the soul of all, for he i● Cardiognostes, the searcher of the heart; he seethe the very intentions, thoughts, purposes, and maladies of the heart, as well as the actions of the life, or words of the mouth.  
Secondly, a good Physician ought to be able to cure the sickness, as well as know i●, and to remove the cause of the distemper, as well as discern it. Herein also Christ is the best Physician of the soul; for none is so able to cure us, as he is, we having no other means under heaven to heal and recover us, but only him 
r Acts 4.12. .  
Thirdly, a good Physician must not only be able to find out what the sickness is, wherewith his patient is afflicted; and to know how to apply fit physic for his recovery: but he must also be careful, and diligent, in visiting and attending upon him, that so no good means may be neglected, and that all things which might be hurtful for him, may be prevented, and kept from him: oftentimes the patiented is endangered, yea dies through the negligence of the Physician, and therefore it is required in a good Physician, to be careful and diligent. In this particular also Christ is our best Physician, for he riseth early, & sendeth unto us 
s 2 Chro. 36.14. ; yea all the day long doth he stretch forth his hand unto us; desiring that m●n would feel themselves sick, and ●ome unto him that he might cure them, Rom. 10. ●1. And therefore let us go unto Christ, as David did unto God, and say, Lord, 〈◊〉 merciful unto me, and he●l my soul, for I have sinned against thee, Psal. 41.4. And he will certainly cure us.    
How may we know whether we be cured by Quest. 5 Christ or not?  
First, examine, whether ever didst thou feel Answ. 1 thyself sick or not? none go unto the Physician, but those who stand in need of his help, and are sensible of their necessity: so the first sign whereby we may know, whether we have been healed by Christ, is this, if we have been sensible of our sins 
t jer. 1.1, 13. , feeling them to be painful, and grievous unto us; for so long as we feel not the burden of sin lie heavy upon us, we will not haste to this Physician of our souls, and consequently cannot be cured.  
Secondly, examine, whether ever didst thou Answ. 2 desire the counsel, advice, direction, and assistance of the Physician? for it is not enough for a man to feel himself sick, but he must also go unto the Physician: that is, examine whether ever didst thou go unto Christ, and say, Heal me, O Lord, for my soul i● wounded, and my spirit is fore troubled within me: we must not only be sensible of our sins, and sorrowful for them, but we must also desire Christ to remit and cure them; and remember, that he hath promised to heal those who are contrite, and humbled in spirit, Psalm. 147.2.  
Thirdly, examine, whether dost thou attend Answ. 3 to the counsel and direction of thy Physician? it is not enough for a man to feel himself sick, and to desire his Doctor to advise him the best he can for his health; but he must also attend to the Doctor's counsel, so marking and observing all that is said, that he may remember and carry away, both what he must take, and do, and in what manner and method▪ Thus we must examine, whether we listen to the counsel and advice of Christ, or not, in his word? and labour so to hear, that we may learn the method, and manner of repentance, and what we must do for the obtaining of mercy, grace, favour, and pardon.  
Fourthly, examine, whether thou followest Answ. 4 thy Physician's counsel, or not▪ taking the physic which he prescribes, and observing the rules which he directs? for it is not enough for a man to feel himself sick, and to desire the Physicians advice; and to mark diligently what he prescribes; for all this is nothing except he take what is given, and observe the method and rules directed. Thus we must examine, whether we labour to know the will of Christ, that we may do it? whether we attend carefully unto the word of God that we may obey it? whether we desire earnestly to know the means which Christ hath appointed for the healing of us, for this end, that we may submit to a willing, and constant, and religious practice thereof? we must examine whether we have taken Christ's Physic, and digested it well in our hearts or not? whether we have received some new internal strength from the holy Spirit, which works a change in our lives, and by which we are enabled in some measure to obey and serve God.  
Answ. 5 Fiftly, examine whether thy health return by little and little or not? A sick man knows that he gins to amend by these tokens, namely,  
I. If his pains abate, and are weakened.  
II. If his strength or body increase; and that he can now stand, or go.  
III. If he have a better stomach and appetite to his meat, then formerly.  
iv If his meat digest well with him. And  
V If he can be more jocund, and cheerful than formerly. By these than let us examine ourselves, viz.  
First, are the assaults of sin and sathan, fewer and weaker than formerly they were? doth not sin reign in thy mortal body? this is a good sign of saving health.  
Secondly, doth thy strength of Grace increase? art thou able to walk in the ways of God, yea to run the race of his Commandments, and to work out the work of thy salvation with fear and trembling? this is a second good sign of health.  
Thirdly, hast thou a greater desire, and more hungering affection after spiritual duties, than formerly? doth thy heart long after Christ, and thy soul delight in hearing, reading, meditating, praying, and the like? certainly this is another good sign of spiritual recovery.  
Fourthly, dost thou suck some good juice, and nourishment out of all the food thou takest? is thy faith still more increased by the receiving of the blessed Sacrament of the Lords Supper; is thy joy increased, by thy prayers unto God; is thy soul daily bettered, and more instructed by all thy hearing and reading? undoubtedly this is an undoubted sign of health.  
Fifthly, dost thou daily increase in spiritual peace of conscience, and in internal joy of the holy Ghost, Rom. 14.17. than thou mayst be certainly assured that Christ hath cured and healed thee: for flesh and blood cannot work these things in thee.   
Verse. 13 VERS. 13. But go ye, and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. 
Sect. 1 §. 1. Go and learn quid sit, what this is.  
The words alleged here by our Saviour, are the words of the Prophet; whereby our Saviour would teach us,  
That all doubts are to be solved by, Observe. and from the holy Scriptures, joh, 5.39. Esa. 8.20. Mic. 6.8. jer. 23.28.  
Why must all the knots of Religion be solved Quest. 1 by holy writ?  
First, because of all other writings, only these Answ. 1 are not subject to corruption; as the Papists themselves with us confess:  
Secondly, because these are given unto us for Answ. 2 this end, that we might be taught by them, 2 Tim. 3.16.  
It is usually questioned, whether the breaches of Quest. 2 the first Table, or of the second be greatest?  
To this we answer, Answ. that if there be an equal comparison, that is, if the greatest breach of the first, be compared with the greatest breach of the second Table; then the breaches of the first will be greater than the breaches of the second: but if we make not an equal comparison, than the breaches of some of the second Table, are greater than some of the first, as in this verse, the Lord saith, I will have mercy, and not sacrifice: where the Lord doth not prefer the duties of the second Table, to the Moral worship of the first Table simply, for spiritual duties are more excellent than corporal duties▪ as the spirit is more excellent than the body: if a man be like to starve for hunger, than it is better to feed him than to teach him, but simply it is better to teach him, than to feed him.  
§. 2. I came not. Sect. 2  
Christ by saying here Veni, I came, doth intimate, that he was not sent for by men, but came freely of his own accord, as john 3.19. and 10.18.  
Wherefore did Christ come into the world? Quest.  
First, he came to be a Physician, and to cure Answ. 1 our souls, as in the former verse.  
Secondly, he came to give spiritual and living Answ. 2 bread unto us, that thereby our souls might be nourished, john 6.51.  
Thirdly, he came to redeem us from sin and sathan, Answ. 3 Luke 1.74.  
Fourthly, he came to bring us out of darkness, Answ. 5 and to give the spiritual light of saving knowledge unto us: that thereby we might see the way wherein we ought to walk, Mat. 4.16. joh. 9.39. and 12.46.  
Fifthly, he came to be a Mediator unto us, Answ. 5 and to reconcile us unto his Father whom we had offended, 1 john 2.1.  
Sixthly, he came to give life unto us, john 10.10. Answ. 6 And all these of his own free grace, love, and mercy, without any merit, yea seeking of ours.  
§. 3. To call. Sect. 3  
Christ in saying here, that he came not to call, Observe. etc. would have us to learn, That none can be saved without his call, Rom. 8.29.  
How doth it appear, that except Christ call Quest. 1 us, we cannot be saved?  
It appears thus, viz. 

Answ. First all men naturally are under sin; and therefore they must be freed before they can be saved.  
Secondly, and faith is to be given, before we can be saved; for  
I. There can be no salvation without faith. And  
II. There can be no faith except it be given from above; for it is not to be acquired by any power, or strength of nature, but is the gift of God.  
Thirdly, we are called unto faith, Act. 15.9. And therefore except Christ vouchsafe to call us; we cannot be saved.    
Quest. 2 Whereunto doth Christ call us?  
Answ. 1 First, we are called by Christ unto his society, and fellowship, 1 Cor. 1.9.  
Answ. 2 Secondly, Christ calls us unto glory, 1 Pet. 5.10. whence (elsewhere) it is called a glorious calling.  
Answ. 3 Thirdly, we are called unto security, safety, and peace, jer. 13.11. and 1 Cor. 1.8. And hence we are commanded to make our calling sure, because if that be certain, then have we cause of exceeding joy.  
Quest. 3 How may we know, whether we be called, or not?  
Answ. 1 First, only those are effectually called, who are taught of God, Esay 5.4. john 6.45.  
Answ. 2 Secondly, those who are called, have their hearts opened, & sanctified, Act. 15.9. & 16.16.  
Answ. 3 Thirdly, those who are called are humbled, with a true sight, and sense of their sins, Act. 2.38.  
Answ. 4 Fourthly, they who are effectually called, are also changed, both in heart and life, 1 Tim. 1.13. And therefore we must examine ourselves, whether,  
I. We be enlightened, and taught by God, those things that concern his glory, & our good. And  
II. Whether God have opened our hearts, and sanctified our affections. And  
III. Whether we be truly contrite, and broken hearted for our sins. And  
iv Whether we be truly, and totally changed, both in our affections, and actions; for these are sure signs of an effectual vocation.  
Sect. 4 §. 4. The Righteous.  
Quest. 1 Whom did not Christ come into the world to call?  
Answ. The righteous.  
Quest. 2 Is righteousness displeasing unto Christ, that he saith, he came not to call the righteous?  
Answ. True, and real righteousness; that is, the righteousness of faith, by or in Christ, is not displeasing unto him, 1 Cor. 1.30. Philip. 3.9. But our own, false, and painted righteousness is Quest. 3 odious unto him, Luke 18.11. Do sinners please Christ, better than those who are righteous? or why doth he prefer them in his society? associating himself rather with Publicans, and sinners, then with Scribes and Pharisees? for by this it appears, that the Simonians and Gnostics 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 himself with sinners, than Answ. 2 with those who thought themselves to be righteous; namely,  
I. Because hereby he shown his humility, and lowliness of mind.  
II. Because hereby occasion was offered unto him of preaching the word, the work for which he was sent.  
III. Because hereby he shown 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, than those who were conceited of their own righteousness: 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 james, and pure Peter, who never eat any unclean thing? did not Christ call good Andrew, and john, and many other who were righteous? yea doth not the Apostle most truly say, that those whom he predestinated, them also he called?  
Why then doth he 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 persuaded 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 Matthew 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 truly righteous, he called to follow him, that their grace might increase, and they attain unto a greater measure of perfection in a spiritual life ᵛ: 
u Carthus. s.  But the best stand in need of repentance, as follows 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 sins? or for the assuring of us of remission of sins? and we affirm, that although that blessed Communion, and Sacrament have other uses, yet the especial, and principal 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: Therefore he calleth sinners to come to the Eucharist, that thereby they may be assured of pardon, and forgiveness.  
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, we 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: therefore he calleth all.  
Reply 2 Secondly, Christ calleth all that thirst; If any man thirst, let him come unto me, and drink, john 7.37. But what man thirsteth more, than he 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 believe already; as followeth in the next verse; He that believeth in me, out of his belly shall flow Rivers of water of life.  
Reply 3 Thirdly, our Saviour saith, Come unto me, all ye that are weary, and laden, and I will ease you, Mat. 11.28. But these are they, which labour under the burden of their sins: And therefore such are admitted to come to the Sacrament, to find ease thereby, Willet. Synops. fol. 636. Argum. 2.   
Verse. 15 VERS. 15. And jesus said unto them, can the children of the Bride-chamber mourn, as long as the Bridegroom is with them? But the days 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 custom of the Jews in their marriages; the rites and Ceremonies whereof were performed in the assembly of ten men at the least, with blessings, and thanksgivings unto God, whence the house itself was called (Beth-hillula) the house of praise; and their marriage Song (Hillulim) praises, and the Bridegroom's intimate friends which accompanied him, and sung the Epithalamium, or marriage song, were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children of the Bride-chamber: as in this verse; The form of the marriage Song in effect was this: The chief of the Bridegroom's 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 than 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 own likeness, and hath thereby prepared unto himself an everlasting building, blessed be thou oh Lord, who hast created him. Then followeth again; Blessed art thou oh Lord our God, who hast created joy and gladness, the Bridegroom, and the Bride, Charity, and brotherly love, rejoicing and pleasure, peace and society: I beseech thee, oh Lord, let there suddenly be heard in the Cities of judah, and the streets of jerusalem, the voice of joy, and gladness, the voice of the Bridegroom and the Bride; the voice of exultation in the Bride-chamber is sweeter than any feast, and children sweeter than the sweetness of a song: And this being ended, h●● drinketh to the married couple.  
§. 2. But the Bridegroom 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 Apostolic tradition, or not? they affirming that it is: and Bellarmine (lib. 2. de bon. operib. Cap. 14) sheweth seven causes of the institution thereof; the third whereof is this; Lent by the Apostles was ordained, and instituted to be observed, to fulfil this saying of Christ's: When the Bridegroom shall be taken away, then shall they fast.  
First, this saying of our Saviour's, was spoken Answ. 1 only to his Apostles, that enjoyed his carnal presence.  
Secondly, if the words be largely taken, than Answ. 2 the Montanists did come nearer to the sense, than the Papists, that observed the Lenton fast strait after Christ's ascension.  
Thirdly, if the Papists will expound the taking Answ. 3 away of the Bridegroom, of Christ's death, then by this reason they should not fast before the celebration of the Passion, but after.  
Our Saviour in this place doth expressly teach us; That there shall be a time, Observe. when the children of God shall weep, and mourn for the absence of Christ, john 13.33. and 16.16. etc. and 14.3.16.19.27.  
Which is the fittest time for fasting, because Quest. 1 our Saviour saith here, there shall be a time when we must fast?  
The true time of fasting & mourning, Answ. is when Christ is absent, so saith our Saviour in this place; that is,  
First, when we are under some temporal scourge, and chastisement.  
Secondly, when the peace is broken between us, and our God; when we have offended him, and set him against us, by our sins, (Psal. 51.8.) and are not sure of reconciliation.  
Thirdly, when some lust, or strong temptation doth assault us, and we are not sensible of the presence, and grace of Christ within us, sustaining us.  
Fourthly, when our former light is eclipsed; that is, when the assurance we had in God, and joy in the enjoyment of Christ is departed, and gone from us: for as the clearest day hath his clouds, so the best sometimes hath his doubtings: the day hath his night, and clearest faith his eclipses: And this is the fittest time for fasting and mourning, because now the Bridegroom is taken away from us.  
How can Christ be taken away from us, or we Quest. 2 mourn for his absence, seeing he hath otherwise promised, Mat. 28.20. Behold I am with you unto the end of the world.  
First, Augustine distinguisheth generally of the Answ. 1 presence of Christ; that there is praesentia Deitatis, & Humanitati●, a presence of his humanity, and this they were deprived of, and a presence of his deity, and thus Christ was always with them.  
Secondly, there is a presence of Christ's Deity, Answ. 2 in a general providence, and presence of sight: thus Christ is never absent, either from good, or bad, but always, and every where present with all.  
Answ. 3 Thirdly, there is a presence of Christ's Deity, in a particular providence; and this is twofold, viz. either,  
I. Spiritual; and thus Christ  
First, directs, and disposes of the Ministry of the word. And  
Secondly, anoints with the Spirit, and fits with gifts, those whom he calls to the work of the Ministry. And  
Thirdly, wounds, and weakens Satan's power in that manner that he cannot prevail against his Church, Mat. 18. Or,  
II. Temporal, and thus Christ  
First, sometimes hides, and preserves his children from evil, and danger, Psal. 31.20. and 91. And  
Secondly, sometimes lets them fall into danger, and then freeth and delivereth them. And  
Thirdly, sometimes neither preserveth them from evils, nor delivereth them out of evils, but only comforteth them in, and under evils; and so as that the evil of the evil is taken away, Psal. 30.7.  
Answ. 4 Fourthly, there is a presence of Christ's flesh, or humanity; Sic absens, cum passionis temp●● advenerit, Hieron. s. And this the Apostles were deprived of after Christ's suffering: for now the heavens contain him, Act. 3.21. and 1.11. and 2 Cor. 5.16.  
Answ. 5 Fifthly, there is a presence of temporal prosperity; and this our Saviour speaks of here according to the letter: For as the Nurse leadeth, and carefully cherisheth the Infant while it is young and weak, so doth Christ, who will not suffer his Apostles to weep, and mourn, and be afflicted as yet, because they were not able to endure it.  
Answ. 6 Sixthly, there is a spiritual absence of Christ in the heart; and that in a double regard; to wit,  
I. In respect of internal strength, when the children of God are assaulted, and tempted by Satan, and overcome by sin; as was David, 2 Sam. 11. and Peter, Mat. 27. For  
First, we grieve the Spirit of God, Ephes. 4.30. and quench the good motions of the Spirit 
a 1 Thess. 5.19. : And  
Secondly, than God leaves us unto ourselves, and takes away his hand, and we fall unto the ground 
b Psal. 104.29. 2 Chron. 32.31. .  
II. In respect of peace of conscience, and joy of the Holy Ghost: For  
First, sometimes there is a veil over the heart, and an insensibility of joy, and comfort; we not feeling the presence of the blessed Spirit in our hearts, nor sensible of the fruits, and effects of his presence.  
Secondly, sometimes the children of God are sensible of his wrath, and ire, Psalm. 27.9. Deut. 32.20. Esay 57.17. Now the cause of this is sin, and that either,  
I. Some sin committed already, which is indeed heinous; as was david's, Psal. 5.1.2.7.9.14. Or,  
II. Some inherent corruption, or lust, which is not subdued; and this certainly is the most grievous condition, Psal. 120.5. Rom. 7.23. when internal corruptions violently prevail against us, and lead us captive to the law of sin. And thus we may learn, when and how, Christ is absent from, and present with his children on earth.   
VERS. 16, 17. 
Verse. 16.17.  No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up, taketh from the garment, and the rent is made worse. Neither do men put new wine into old vessels; else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved. 
§. 1. No man putteth new wine into old bottles. Sect. 1  
What is the nature of wine? or what is observable in wine? Quest. 1  
Many observe many things, Answ. which I only name, and pass by, viz.  
First, some say, that if wine be degenerated, and sour, it is unwholesome, and of corrupt spirits.  
Secondly, if wine be removed, or shaken, than it is unwholesome, by reason of its mixture with the lees thereof.  
Thirdly, some say, that Rhenish wine quickly passeth thorough a man, and affords no nourishment at all unto him.  
Fourthly, some say, that white wine is an enemy unto the head. And,  
Fifthly, that red wine doth inflame the blood. And  
Sixthly, that wine in general makes men oftentimes drunk, Ephes. 5.18.  
How manifold is wine? Quest. 2  
There is a double wine; namely, Answ.  
First, old wine; this men love, Luke 5.39. So naturally men love that best, which savours most of the old man: but the Lord knows, that the old man is corrupted, and therefore he would have us to put it off, and to lay it aside.  
Secondly, there is new wine; and this is that which the text in hand speaks of; and it hath a double property: namely,  
I. It revives, quickens, and refreshes the spirits. And  
II. Nourisheth, and makes men able for labour: So the children of God by his grace are enabled to work his work, or to perform good works.  
What works are required of those vessels, into Quest. 3 whom the wine of grace is poured?  
First, in general, they must labour to abound Answ. 1 in three sorts of works: namely,  
I. In the works of the heart; as in zeal, patience, humility, love, frequent meditation, and the like.  
II. In the works of the mouth; as in profession, lauding of God, and words fit for edification, Colos. 4.6.  
III. In the works of the life; and in these we must be rich, 1 Tim. 6.18.  
Secondly, more particularly, many are the Answ. 2 works which God requires of those, whose hearts he hath sanctified with grace; as for example, to instance upon some of the most ordinary, and usual.  
I. They must give themselves wholly u● unto God; confessing, & acknowledging themselves to be his servants, (Rom. 6.19. & 1 Cor. 6.19.) offering up themselves, and theirs, wholly unto his service; and learning in humility of soul, to deny their own wills. And,  
II. They must labour to hate, and deny all things which would draw them from Christ, Luke 14.26. They must cleave so close unto the Lord, that neither her pleasure, profit, the world, nor any thing else may separate them. And  
III. They must depend wholly upon God, adhering unto him, and relying upon him in all their necessities, and upon all their occasions, Psalm 73.28. job 13 15. This is hard, but needful, john 6.29. And  
iv They must wrestle, and fight, against all carnal lusts, and inbred corruptions, Gal. 5.17. and 1 Pet. 2.11. And,  
V They must labour to walk in love, towards all the faithful; loving the brethren; and servants of Christ, john 13.35, Rom. 12.18. etc. Ephes. 5.2. And  
VI They must walk in sanctity, humility, and simplicity, john 1.45. And  
VII. They must be liberal & charitable, ready to do good unto all, Gal. 5.22. And  
VIII. They must delight themselves in the law of the Lord, Rom. 7 22. that is,  
First, delight to meditate therein, as David did, Psal. 119. And  
Secondly, delight in the observance, and practice thereof. And  
IX. They must undauntedly confess, and acknowledge Christ to be their Lord, and boldly profess his name before men, 1 Tim 6.12. This is Vinum odorum: I believed, therefore I spoke, 2 Cor. 4.13.  
X. They must remain, and persevere in all these unto the end, Mat. 24.13. john 8.31.  
Observe. Our Saviour by these words, Men put new wine into new bottles, would teach us,  
That the grace of the Holy Spirit is unto the heart, as wine is unto the body, Esay 55.1. Prov. 9.2. Ephes. 5.18.  
Quest. 3 What Analogy, or resemblance is there, between Wine and Grace? or wherein is Wine like unto Grace?  
Answ. 1 First, Wine is reputed one of the best creatures, ordained for the comfort of man; hence Abraham offers it to Melchisedech Gen. 14.18. and Isaac thus blesseth jacob; The Lord cause thee to abound with plenty of corn, and wine, Gen. 27.28. yea, hence Wine is reckoned amongst the chiefest delicates, Cantie 5.1. and Psalm 4.7. Thus Grace is the principal thing which belongs unto the soul, and which is most necessary, and of most use, and benefit, and comfort unto it.  
Answ. 2 Secondly, in time the Vine grows to be a Tree, of which hath been made columns, and statues, Bartholomeus from Pliny tells us, that in Populonia (a City of Het●uria, near Pisa, that is now called Plumbinum) there was a statue of jupiter, made of a vine stock: and almost all Writers agree, that of all Trees, the wood of a Vine is most durable: Durat in perpetuum. We need not doubt (however Vines are with us) but that they come sometimes to be great Trees; if we do but consider, how Sir Walter Ralegh (and he hath it from Strabo) tells us, that there have been Clusters of Grapes, two cubits long: and that we may credit this the better, let us remember that bunch which was brought by the two Spies, Numb. 13.24. Thus, as the wood of the Vine dures long, so doth the Grace of God: for, whom God loves, he loves unto the end, john 13.1. And his gifts and graces are without repentance. A man cannot lose Grace, except God take it from him: now he hath promised, that he will never repent him of giving Grace unto any, Rom. 11.29  
Thirdly, Wine taken inwardly, that is, drunk, Answ. 3 is wonderful profitable, and that in many regards.  
I. It is profitable for the stomach, and that in these respects, viz.  
First, it helps to digest other meat; so the Spirit of Grace, doth digest and concoct all our cogitations and actions, and like salt seasoneth both prosperity and adversity unto us.  
Secondly, wine quencheth and allayeth the thirst, so Grace restraineth the heat of carnal appetites, and desires, and subdueth the affections.  
Thirdly, Wine helpeth, and strengtheneth the appetite, and whetteth the stomach: so Grace increaseth our desires after Grace, and strengtheneth our appetites after a greater measure of sanctification; for he in whom Grace is, will desire and endeavour to be more and more holy.  
Fourthly, wine breeds the best blood, and gives the best nourishment to the body: so Grace affords the best nourishment unto the soul, and thereby only do we grow up, and become strong men in Christ.  
II. Wine is profitable for man in the veins, as well as in the stomach: for  
First, it opens stopped veins, and is good for obstructions: so Grace doth facilitate the way unto spiritual duties, and takes away the obstacles. We are naturally backward unto every good work, but by Grace we rejoice in that which is good.  
Secondly, wine doth dry up crudid humours in the veins, and qualifies them: so Grace doth ripen, corroborate, and perfect all weak and infirm cogitations: at first we are not able to do what we desire, but with Saint Paul complain, The good which I would do, I cannot, Rom. 7.14. but by Grace, at length we are enabled in some measure, to perform the will of our heavenly Father.  
Thirdly, wine doth expel evil humours out of the veins, because it strengthens the expulsive faculty: so Grace doth expel all evil desires, thoughts, and lusts, out of the heart.  
Fourthly, wine doth fill the veins with good humours, yea the best moisture: so by Grace we are filled with the Spirit of God, (Ephes 5.19.) and all holy desires.  
III. Wine is good for the body, and that in a double regard; namely,  
First, it cures some diseases, and inward griefs: so by Grace all our wounds are cured, and diseases healed, Psal. 103.2.  
Secondly, wine increaseth the strength of the body, Psal. 78.65. so by Grace we grow up from children to men, and increase daily in spiritual strength.  
iv Wine is profitable for the spirits, and that in many respects: to wit,  
First, it penetrates into the most inward parts of a man: so the word of Grace, Heb. 4.12, 13. pierceth to the heart; and the God of Grace searcheth the heart, and trieth the reins, Psal. 7.9. And Grace itself diveth, and taketh root in the inward man.  
Secondly, wine expels sorrow and pensiveness; whence the kingly Preacher exhorts us, to give wine to those who are of heavy hearts, Prov. 31.6. So the come orts we have by the Grace of God, doth refresh our hearts in our greatest sorrows, whether temporal or spiritual: for if outward afflictions press us, we are assured that they shall be rewarded, and changed into an eternal weight of glory, Rom. 8.18. And if we be dejected for our sins, the spirit of Grace will assure us of pardon, and reconciliation through Christ, 1 john 2.1, 2.  
Thirdly, wine expels fears, and makes men bold: so Grace overcomes all legal, and desperate fears and terrors, and passions of the heart, and makes us confidently to rely upon the mercy, love, power, and promises of Christ, 1 john 4, 18.  
Fourthly, wine cheers, and makes glad the heart 
f Psal. 104 15. , both of God and men 
g judg. 9.13. ; viti● dicitur quasi vitae, vel quia vivificat. Isidor. So by Grace we have that peace of conscience, which passeth all understanding, yea that joy of the holy Ghost, which is unspeakable and glorious, Zach. 9.17. and 10.7. Philip. 4.7. Rom. 14.17. and 1 Pet. 1.8.  
Fifthly, wine begets good spirits, and increaseth the radical heat: so by Grace our zeal unto God's glory, and good works, is daily increased, Ephes 5.19.  
V Wine is profitable also for the mind; and that in these two regards, viz.  
First, it sharpens the understanding, Psal. 73.18. Vinum moderatè sumptum ●●●it ingenium: so by Grace our intellectuals are bettered, and we thereby enabled to understand those things which concern our peace, and the welfare of our souls 
h 1 Cor. 10 2. and 13.12. .  
Secondly, wine betters the mind; and makes the coward strong, and bold, and resolute, and the covetous man bountiful. Barthol. & Alex. ab Al. 5. 21. so Grace works a true change in our natures, and makes us unlike ourselves, Ephes. 4.23, 24.  
Answ. 4 Fourthly, wine is good, outwardly used: for  
I. Inwardly taken, it warms, but outwardly opposed, it cools: so Grace doth increase all inward spiritual gifts, but doth diminish all carnal desires.  
II. Wine cures wounds: whence the Samaritan pours wine and oil; because as oil doth purge, cleanse and close up a wound, so wine doth assuage the pain, and comforts th● wound. Here we must observe these two things; namely,  
First, that there are three sorts of wounds: to wit,  
I. Painful and smarting wounds: these are the accusations, and worm of conscience.  
II. Itching wounds, which allure men to scratch, although scratching causeth smarting: these are temptations, and allurements unto sin, the end whereof (if we give way unto them) will be the gauls and accusations of our consciences.  
III. Insensible wounds, in which are much mortified, and dead flesh: these are blind and hard hearts. Now Grace cures all these wounds; for thereby we are assured of the pardon of our sins which are past, and of preservation against sin, and of knowledge, and mollified, and softened hearts, Ezech. 36.26, 27.  
Secondly, there are three sorts of Ulcers; namely,  
I. Swelling, these must be broken, although it be painful: this is internal concupiscence, which makes men often break forth first into sin, as in David, 2 Sam. 11. and 12. and afterwards into bitter fighs, tears, and groans, as the same kingly Prophet did.  
II. Matterish, and running Ulcers, which must be dried up: this is the custom of sin, which is very hardly left.  
III. Cacoethes, a Bile ill to be cured, by reason of the long continuance thereof, and the dead flesh therein: and here there is need of Corrosives; by this is meant such a trade, and hardness in evil, that a man cannot cease to sin, 2 Pet. 2.14. Rom. 7.14, 19 And this is most frequently cured by sharp afflictions, as we see in Manasses. Thus by the Grace of the Spirit, we are brought unto the confession of sin, and unto contrition for sin, yea to the leaving of sin, though it have been customary unto us, and we long continued therein.  
Fifthly, wine was used in sacrifices, and divine Answ. 5 things, Exod. 29.40. so the sacrifices, and oblations of our prayers must be mixed, and offered up with the grace of Faith, or otherwise they will not be pleasing and acceptable unto God, Ephes. 6.18. jude 20.  
And thus we have seen how in some things the Grace of God's Spirit resembles wine, and that as wine is unto the body, so Grace is unto the soul.  
Our Saviour saying here, that men put new wine into new Bottles, may occasion this question,  
Whether the W●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one, Quest. 4 or not?  
Some think they 〈…〉 me thinks without truth or reason; Answ. for 〈◊〉 action differs from the agent, and the conta●●●●om the contained, so doth the wine from the vessel: for the better understanding of this, observe a threefold difference; namely,  
First, some say the wine and the vessel differ in degree; because the new man is perfected simul & semel, at once, by the revelation of Faith: but the new wine (which is the strength of Grace) doth grow and increase daily, we not being perfect in grace so long as we live, Philippians 3.10, etc. I dare not subscribe to this difference, because as Grace, so also Faith groweth, and increaseth daily, 2 Cor. 4.16. and 3.18. and 2 Peter 3.18.  
Secondly, some say the wine and the vessel differ in Re, even in the very things themselves, because the one Grace is a quality in God, and is only revealed, and by illumination communicated unto us: but the other Grace is a quality imprinted in us, whereby we are sanctified. I dare not subscribe to this difference neither, because the communication of divine Grace, doth remain and abide imprinted in us, as well as the other.  
Thirdly, the wine and the vessel differ in nature, in regard of the action: for the one is once only imprinted, the other daily augmented. Now these two, to beget and nourish, to live, and to execute the actions and functions of life, differ clearly enough. And these were foreshowed in the Types, namely, in Circumcision, and the Passeover, in Baptism, and the Lords Supper; the one prefiguring our new Birth, the other our growth and increase. And therefore as the Tree differs from the fruit, so doth the vessel from the Wine. Unto the work of God there is required a preparation and a disposition; as the Priests did first wash, and then sacrifice. And we are  
I. Planted, and admitted into God's house. And then  
II. We work his work; for, if we live in the Spirit, we must walk in the Spirit 
i Gal. 5.25 . And thus, as the Lord first makes us good Trees, and then enables us to bring forth good fruit; so we are first made good Bottles, and then enabled to hold and show forth good Wine; for, new Wine is put into new Bottles.  
Observe. Whence we may learn, That those who are born anew by Grace, aught 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 evil 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 john 1.8. from whence we are taught daily to pray. Forgive us 〈◊〉 Trespasses, Mat. 6.12.  
Answ. 2 Secondly, but they do not walk in sin, neither make that their trade of life, nor yield unto sin, but strive, and struggle, and wrestle 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, john 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 f●lly, and totally fall, H●b. 6.4. and 10.26 and 2 P●●. 1.9. and 2.20.   
VERS. 20. 
Verse. 20  And behold a woman which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment. 
Whether was this woman the same, which Quest. 1 Saint Mark, and Saint Luke make mention of? Mark 5.26. Luke 8.43.  
The woman whom Saint Mark, Answ. and Saint Luke make mention of, was not divers from this woman, spoken, of by Saint Matthew in this pl●ce (as some think) but is all one, and the same: for they all set down the same term of the continuance of her disease; namely, twelve years, and the manner of her healing, by touching the hem of Christ's garment: only 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 (the S●lom. Cap. 5.) nor healed in jerusalem (as Tostat, qu. 9 in Mat. 4.85.) for Christ was then in Galilee, whither he was returned from the country of the Gadarenes, and she seemeth to have been a stranger, because Christ sendeth her not to the Priest, to present the offering prescribed Levit. 15.26. etc. as he did the Lepers. Some think that this woman name should be V●ro●●●●, in whose vail Christ left an impression of his Image: or Bernice, who by Herod's licence set up a brazen Image of Christ at Paveas, in memory of this fact, under the which grew an herb, which as soon as it touched the skirts of the Image, had a virtue 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 Caestre●, 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 Empress, to send her the Image of Christ, returned this answer; Quis gloriae, & dignitatis ●●centes splendores, & fulgurantes. ●ffigiare mortuis & inanimatis coloribus posset? (Nice●. 2. Action. 6. nu● 4.) who can with dead, and unlively colours, set forth the bright, and shining splendour of his glory, and dignity? And so he refused therein to satisfy her demand. But to think that the touching of an Image did give such virtue to an herb, to heal all diseases, is an idle conceit; for when this woman was healed by the touching of the hem of Christ's garment, the Text saith, Virtue went out of him: whereby it is evident, that the presence of his blessed body gave virtue to the garment, and that, it had it not of itself; much less than must we think, that an Image, which never touched Christ's body, should have any such miraculous power, and virtue 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 he was without sin in his soul, so he was free from all uncleanness, and contagion in his body: he came to take away all uncleanness, and therefore could not himself be defiled therewith: for he was undefiled, and separated from sinners.   
Verse. 22 VERS. 22. But jesus turned him about, and when he saw her, he said, Daughter be of good comfort, thy faith hath made thee whole: And the woman was made whole from that hour. 
Sect. 1 §. 1. But jesus turned him about, etc.  
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 vain glory. But  
Answ. 2 Secondly, that he might free, and deliver the woman from all fear, who might afterwards otherwise have been troubled in conscience, as though she had stolen health from Christ.  
Answ. 3 Thirdly, Christ did this, that he might correct her faith, who thought, that if she 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 knows all things.  
Answ. 4 Fourthly, Christ would have this miracle known, 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 strengthened 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 be made known: to wit, that it was not by any virtue inherent in the garment, but that it was wrought willingly, and wittingly by himself; and therefore he doth not say, Virtue is gone out of my garment, but virtue is gone out of me; that is, by my divine power, and virtue, this woman is healed, not because with her hand she touched my garment, but with her faith myself.  
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 whereby the affirmative part may be proved, we may produce this: That certainty of faith is praised, and commended in Scripture, and weakness, and doubting reprehended. Now this certainty of faith, which we say is praised, doth consist in a particular application, whereby a man promiseth unto himself, that that thing which he hopes for, shall certainly be fulfilled unto him: Many are the examples which may be brought to prove this Argument, that certainty of faith is commended.  
First of all, this woman with the bloody issue, unto whom Christ here saith, Be of good cheer, (or Confide, be confident) thy faith hath made thee whole. Now what manner of faith was this? Saint Matthew here tells us, The woman said within herself, if I may but touch the hem of his garment, Servabor, I shall be whole: And this certain confidence of hers we see Christ commends, and praises.  
Secondly, it is said of Abraham, that he believed God, and it was counted unto him for righteousness, Rom. 4.3. Now what manner of believing was this? Saint Paul afterwards most clearly explicates thus (vers. 18, 19, 20, 21.) For Abraham against hope believed in hope, that he might become the Father of many nations: according to that which was spoken, so shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarahs' womb. He staggered not as the promise of God through unbelief; but was strong in faith, giving glory to God: And being fully persuaded, that what he had promised, he was able also to perform. In these words is described an extraordinary confidence in the divine promises of God, which Abraham believed should altogether be fulfilled; yea fulfilled in him, although (if he had consulted with flesh and blood) he might have opposed, & objected many things; and therefore there was not only Confidentia objecti, but also subjecti propter veritatem divinam.  
Thirdly, of Saint Paul, who writing unto Timothy saith: For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day 
k 2 Tim. 1.12. ; the meaning of the words is plain; for the Apostle herein doth describe the hope that he hath for the time to come, by which hope he is sustained, and upheld in the midst of so many, and so great afflictions, and calamities as lie upon him: Here he saith, he is not ashamed, and Rom. 5.4. he saith, Hope maketh not ashamed; and therefore he is certain of the event. Whence comes this certainty? I know (saith he) whom I have believed, and that he is able to keep that which I have committed unto him; that is, I am certain, that at the last day he will render, and restore unto me what I have committed unto him to keep. And thus from these examples we may (according to the truth) hold and maintain a certainty of faith, and a particular application of the divine promises unto ourselves.   
VERS. 23, 24. 
Vers. 23.  And when jesus came into the Ruler's house, and saw the Minstrels, and the people making a noise, he said unto them give place; for the Maid is not dead, but sleepeth; And they laughed him to scorn. 
§. 1. And when jesus saw the Minstres.  
Sect. 1 How manifold is the use of music?  
Quest. 1 Twofold: namely, lawful, and heathenish.  
Answ. Wherein is, or hath Music been lawfully Quest. 2 used?  
Answ. 1 First, it hath been used by the godly, sometimes in their joy, and mirth; as David ever and none testifieth in the Psalms; and as our Saviour intimates, when he saith, we have piped unto you, but you have not danced, Mat. 11 17.  
Answ. 2 Secondly, Music hath been used lawfully, in sacris, in holy duties, and divine worship; as appears plainly by these places, 2 Sam. 6.5. and 2 Chron. 5.12. and Psalm 71.22.  
Quest. 3 Whether was the use of Music at funerals a Jewish, or Heathenish custom?  
Answ. Although it was sometimes used by the Jews, yet they borrowed it from the Gentiles: for the understanding whereof observe; that the Jews at the burial of their friends used two sorts of Ceremonies; namely,  
First, some to testify their sorrow; of which in another place, because the present text speaks not of these. And  
Secondly, some to augment their grief; these were  
I. Minstrels, who with their sad tunes inclined the affections of the people to mourning. Now of these there were two sorts; namely,  
First, some playing on pipes. And  
Secondly, others sounding Trumpets.  
At the Funeral of Noblemen, or old men, they used a Trumpet, at the Funeral of the common people, or children, they used a Pipe: In this respect it is said here, that jesus when he raised jairus daughter, cast out the Ministrels.  
II. Women there were which were hired at burials, to sing for the same purpose, viz. to augment their mourning, and to incline the affections of the people to sorrow: Now these women besides singing, did likewise u●● some outward significations, and expressions of sorrow, to move the company, and more strongly to affect them: Call (saith the Prophet) for the mourning wom●n, and send for the skilful women, jer. 9.17. These women the Romans called Preficas, quasim hoc ipsum praefectas, Chief, or skilful Mourners: Now these customs we read not where commanded by God unto his people; but were only borrowed from the practices of others.  
Quest. 4 How manifold was the use of Music at funerals, amongst the Gentiles?  
Answ. The Heathens had a  use of Music in their burials: namely,  
First, Civil, to honour and adorn Funerals; whence also they used sometimes great pomp, and did sing songs of the praises of the deceased persons, as we see in Tabytha, Act. 9.39. Now this Cantus in general, was twofold: namely, Encomiasticus, and Threneticus, Rhod. 27.26.  
Secondly, Philosophical, to show that when any is taken out of this miserable world, there is cause of joy. Let the Reader read Alex. ab Alex. 128. 129. where he shall see this confirmed by the example, both of the Grecians, and Thracians: Whence we may learn,  
That in the death of those who are good, Observe. we must rejoice rather than mourn.  
Why must we rejoice in the death of our good Quest. 5 friends or allies?  
First, because death is better to such, than life, Answ. Eccles. 4.2. etc.  
Secondly, because death is best of all unto such; as appears thus;  
I. This world is an evil world in itself, Gal. 1.4. and evil unto the righteous, 1 Cor. 15.19.  
II. So long as we are here we are strangers from the Lord; that is, absent from him, 2 Cor. 5.2. etc. but when by death we are dissolved, we shall possess, and enjoy him, Philip. 1.23.  
Thirdly, Solaminis, their next use of music was, that thereby the minds of those who mourned, might be lightened, and comforted; because we are prone to exceed our bounds in all things, whether in joy, or sorrow.  
Fourthly, Idololatricus, they had an Idolatrous use of Music at their funerals; and this was either,  
I. Cruel, and bloody, that the sound or yels of those whom they sacrificed might not be heard; and for this end the Jews had all sorts of loud instruments (in a manner) which sounded when they offered up their children unto Mo●●●●; that so the cries of the babes might not pierce the Parents cares. Or  
II. Their custom was superstitious, viz. for the pacifying, and appeasing of their gods; this was most usual with the Gentiles, and is most dangerous to be imitated by Christians.  
§. 2. And the people making a noise. Sect. 2  
Whether was this action of these in making Quest. 1 clamours and out-cries, lawful or not?  
First, in general it is lawful to mourn for the Answ. 1 dead: As might be proved,  
I. From the practice of the Fathers, Zach. 12.11. Gen. 23.2. and 1 Sam. 25.1. and 2 Sam. 1.24. and 11.26.  
II. From the approbation of our heavenly Father, 1 King. 14.13.  
III. From the Apostles warrant, 1 Thess. 4.13. etc. Philip. 2.27.  
iv From the making of the book of Lamentations, 2 Chron. 35.25.  
V From our blessed Saviour's example, who wept for Lazarus, john 11.35.  
Secondly, these here transgressed, and sinned Answ. 2 in what they did, as also did divers others in their mourning, and that in a threefold regard; namely,  
I. Because they did not observe a mean, or moderation in their mourning; but mourned as they do, who are without hope: from whence we may learn.  
That we must not mourn immoderately for the dead, 1 Thess. 4.13.  
Why may we not exceed in our lamentations Quest. 2 for the loss of dear friends.  
First, because they and we at the last shall rise Answ. 1 again: David weeps not when the child is dead, because he shall go to him, 2 Sam. 12.  
Answ. 2 Secondly, we must not mourn immoderately for the dead, because death to the godly is happy, and therefore excessive tears betrays only self-love, and not true love at all, Revel. 14.13. jer. 22.10. Non deflentur pucri, nec senes quinquagenarij. Alex. ab Al. 132. b.  
II. This sort of mourning was evil, because a multitude, or great many wept and mourned, Multitudo tumultuans: Now it is good to weep with those who weep, etc. Rom. 12.14. if it be cordial; but if (as here) only for a form, or fashion sake, without any true sense of sorrow, than it is blame-worthy.  
III. There was another fault in this mourning; namely, that they hired, procured, and brought together others to mourn for those who were dead. Alexandria conducti Threnodes. Rhod. 17.21.  
Sect. 3 §. 3. And he said unto them, give place, or departed.  
Quest. Why doth Christ drive away, and cause to departed these Minstrels, and Mourners?  
Answ. 1 First, because they made a foolish, and tumultuous noise.  
Answ. 2 Secondly, because he will not have the mystery he is about, communicated to such as these: where we may observe two things; namely,  
I: That Christ separates, and calls whom he pleases: And,  
II. That these were unworthy to stay with him, because they were only led with sense; and that either,  
First, external, regarding only their vanities, and accustomed superstitious solemnities: Or  
Secondly, internal; being carried away, and transported through sorrow, for the death of the Damsel: Now the way unto Christ is to estrange the eyes from the world, and to lift them up unto heaven.  
Answ. 3 Thirdly, our Saviour causeth these to departed, because the Maid was not finally dead; and therefore although mourning be lawful in measure, yet now there was no need of it.  
Answ. 4 Fourthly, our Saviour dismisseth these, because they were Mockers; as followeth §. 5.  
Sect 4 §. 4. The Maid is not dead, but sleepeth.  
Object. The Papists object this place for the proof of their equivocation, and mental reservation; our Saviour saith here; The Maid is not dead, but sleepeth: now the Damosel was naturally dead; and therefore the words must be understood with this mental reservation; In respect of my power and will 
l Parsons. Mitig. Pag. 365 .  
Answ. 1 First, in this example, there can neither be showed any secret confession, or any interrogation put against, or besides equity, and truth, nor any injury offered unto Christ, nor any cause compelling Christ to use any equivocation, by a mental reservation; but his speech was such as he usually used in his conversation with men. 
n Conscide, pag. 32.  And therefore this example is unfitly brought for the confirming of the doctrine of equivocation 
m Amesius, lib. 5. .  
Secondly, the sense of our Saviour's words is clear, and manifest enough by the circumstances thereof, without any mental reservation at all; Answ. 2 for he spoke this to those, who with mourning and weeping, prepared to celebrate the exequits of the dead Damsel; and by these words would have them know, that presently he will raise her up, as though she were but awakened out of a sleep: Now how could our Saviour express this unto them in more fit, and pregnant words, than he here useth ᵛ? 
n Amesius, ibid.   
Thirdly, the Papists exposition is true, that in respect of Christ's divine power, they that are Answ. 3 dead, are said to be but asleep; which is a most frequent, and ordinary phrase of Scripture. (Read Tolet in hunc locum.) So that this speech is not equivocal, but Metaphorical; and the Metaphor of calling Death a Sleep, was most familiar with the Hebrews, and is most aptly used by our Saviour, in this verse, seeing that the raising of a dead woman to life, was no more difficult unto him, than the awakening her out of sleep, which he intended presently to do: And therefore, both his denying her to be dead, and his affirming that she was but asleep, were but verbal Amphibologies, which all they might have understood, who were not scornful, and incredulous contemners of his say.  
Fourthly, the Popish Priest's equivocation, as Answ. 4 this; I am no Priest, meaning, as ordained to kill a Calf, or such like, is so fare beyond the horizon, and sight of any man's capacity, that he may sooner clasp hold of the man in the Moon, then by any intimation of words, or circumstance of speech, reach unto such a reserved conceit 
o Mort. encount. l. 2. cap. 10. p. 144 .  
For the further clearing of this Objection, I propound this question,  
What is the true sense, and meaning of these words; The Maid is not dead, but sleepeth? Quest. 1  
First, some understand them literally; as though Answ. 1 she were not dead indeed naturally, by a separation of the soul from the body; but only she seemed to them, as though she were dead: Here observe, that many times sick persons appear to the living to be dead, and that one of these ways; to wit, either,  
I. By swooning, and fainting, Lipothymià Or,  
II. By some deep, and dead sleep, whereby all the senses are bound; arising either from drunkenness, or much watching, or extraordinary labour, and weariness. Or,  
III. By some invincible Lethargy. Or,  
iv By the suffocation of the Matrix. Or  
V By some beginning Apoplexy. But none of these had place in this Maid, she being truly dead.  
Secondly, some understand these words Miraculously: Answ. 2 as if our Saviour would say; As yet after the course of nature she is dead; but I will restore her unto life: Thus the Prophet from the Lord saith, Morieris, to Hezekiah, thou shalt die, Esay 38.1. and afterwards vives, thou shalt live, 2 King. 8.10. But these words imply something more; for they do not belong only to this Damsel, but also unto us, Muscul. s. Offendit naturam mortis piorum. Guali. s.  
Thirdly, some understand these words Philosophically, in regard of the soul which dieth not, & Answ. 3 therefore neither the Maid, because Mens cujusque est quisque. And therefore death is called a dissolution, because the soul dieth not, but returneth unto God that gave it, Eccles. 12 7. And therefore David commends his soul unto God, Psal 31.5. as doth also Christ, Luke 23.46. and Stephen, Acts 7.59. But these words imply something more than this, because this opinion neither affirmeth, nor proveth any thing concerning the Resurrection, and therefore may be maintained by a Sadduce.  
Answ. 4 Fourthly, these words, The Maid is not dead, but sleepeth, may be expounded Theologically, because the whole man shall live again hereafter in the Resurrection: and that either  
I. Generally; because at the last day, the body of every one shall be raised, and united again to the soul. Or  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because only the godly shall live for ever a life of felicity and glory. Ergo docet quae conditio mortis— & spem resuscitationis. Gualt. s. In these words our Saviour teacheth us the condition of death; namely,  
Observe. That death is not a final dissolution, but only as it were a sleep for a time.  
Quest. 2 How doth the truth of this appear?  
The truth hereof appears by these particulars; viz. 

Answ. First, because death is common unto all, and hath ceased upon all; and therefore is not a final dissolution, nor total destruction of soul and body.  
Secondly, because those who die are said to sleep; as appears 

I. By the godly, before the Law, Gen. 47.30. And  
II. By the godly, under the Law, as 2 Sam. 7 12. and 1 King. 2.10. and 11.43. And  
III. By the wicked, under the Law, as 1 King 14.20, etc. and verse 31. and 15.8. Esa. 14.18. And  
iv By the Saints under the Gospel, john 11.11. Acts 7.60. and 1 Cor. 11.30. and 15.18.    
Thirdly, because sleep is like to death; for so it binds all the senses, that it makes the body seem to be liveless; because in sleep the body moves not, perceives not, regards not, either wife, or children, or possessions, or employments, or affairs, or pleasure, or beauty, or health, Psal. 76.5. And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dormitories, or sleeping houses.  
Fourthly, because death is like unto sleep; for we sleep for a time, and then awake and rise. So we shall all arise from the grave of death. Read job 19.25. Psal. 16.9. etc. Daniel 12.2. and Mat. 25.32, etc. john 5.28. and 2 Cor. 5.10.    
Quest. 3 What happiness do they enjoy, that sleep in the Lord?  
Answ. 1 First, now they enjoy the sight of God, that beatifical vision, Mat. 5.8. and that in fullness, B●●n. ex Psal 34.8.  
Answ. 2 Secondly, now they are free from all mutation, change, danger, and fear.  
Thirdly, and their very bodies at the last day Answ. 3 shall awake unto glory, 1 Cor. 15.  
What is required of us in regard of this sleep, Quest. 4 death?  
Let us prepare our hearts for a happy Resurrection, (Psal. 57.7.) doing as men do, Answ. who are ready to lay themselves down to sleep; namely,  
First, before they sleep, they shut, bolt, and lock the doors for fear of Thiefs: so let us bolt, and lock the doors of our hearts, that sathan do not enter; let us seek to be secure from him by Christ, that is, let us labour that we may be certainly assured, that Christ is our Mediator, Intercessor, and Advocate, who will obtain for us at God's hands, remission, and pardon of all our sins.  
Secondly, before men sleep, they hid, lock up, or make sure their purses, and money; so we must be careful to lay up our treasure in heaven, Matthew 6.  
Thirdly, before men sleep, they provide and prepare something to cover them, lest they should take cold: so we must labour, that we may be clothed with the covering of Christ's righteousness, Rom. 13.12.13.  
Fourthly, men, before they sleep, dispose, and lay ready in order their garments, that they may find them, and  themselves with them when they awake, lest they be found naked: so we must labour, that we may have the garments of sanctity and sincerity, otherwise we shall be found naked, and like him without a wedding garment, cast into everlasting fire.  
And thus, if we desire, that death may be a happy sleep, and our Resurrection a happy awakening, we must be watchful against sathan, and careful to adorn ourselves with sanctity and piety, but principally careful, that Christ may be our Mediator, and we clothed with his righteousness, and then death shall be but like a sweet sleep, and the last Trump like a joyful sound, summoning us to our Coronation, and everlasting inheritance.  
§. 5. And they laughed him to scorn. Sect. 5  
Christ we see here both speaks and does; promiseth and performeth, and yet is derided: for which they are justly excluded, and caused to departed; to teach us,  
That deriders, mockers, and scoffers, Observe. shall be shut out from Christ's presence, Gen. 21.9. Gal. 4.29, etc.  
Why shall these be put out from Christ? Quest. 1  
First, because on their part it argues pride, Answ. 1 and insolency, that they will not hear Christ, Prov. 13.1.  
Secondly, because this scoffing, and derision is Answ. 2 terminated in God, whether it be  
I. Against God himself, as Gal. 6.7. Or  
II. Against Christ, as Luke 22.63. and 23.11. Or  
III. Against God's word, as Act. 2.13. and 2 Pet. 3.3. Or  
iv Against his Messengers, as 2 Chron. 30.10. L●m. 3.14, 15. Or  
V Against the godly, or the true Church, as Psal. 22.7. and 35.15. and 119.51. Esa. 37.23. Or  
VI Against the poor and weak, who hath no helper, 1 Sam. 17.42. Now against which soever of these derision be directed, yet it is terminated in God: and therefore no scoffers shall come, or be suffered to abide in Christ's presence.  
Quest. 2 Who is here blame-worthy?  
Answ. 1 First, those who deride the dejected: Here observe that there are two sorts of evils; namely, 

Culpae,  
Poenae.    
Now wicked men sometimes deride their brethren for evils; either 

First, Active, of sin: thus the Ammonites laughed, because the Sanctuary of the Lord was profaned, Ezech. 25.3. Now Charity covers a multitude of sins 
n 1 Pet. 4.8. , and therefore Christians should deride none for this kind of evil.  
Secondly, Passive, of punishment: thus job complains, that base persons disdained him, when God's hand was upon him 
o job 30.1. . Now the difference between these two derisions, is this; the latter is Doglike, 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 scoff at those who reprove them, jer. 20.7, 8. Heb. 13.22.  
II. They who laugh at those who exhort, admonish, counsel, and advise them.  
III. They who deride the professors of the Gospel, as Michol, 2 Sam. 6.16. And  
iv They who laugh at the faithful, 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 judgement, 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.     
Verse. 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 entered not into the house, much less into the Chamber where the Maid lay: yea all did not follow him to the house, Mark 5.37. And of those which did, only three entered in with him 
p Luke 8.51. .  
Secondly, some say, only the companions of jairus, and himself, and wife entered in with Christ (Calvin. s.) The truth of this appears Answ. 2 not; because the Relative (with him) doth rather appertain to Christ, then unto jairus; The words are these, as recorded by Saint Mark, Chap. 5.40. When he had put them all out, who laughed him to scorn: He taketh the Father, and the Mother of the Damsel, and them that were with him, and entereth in where the Damsel 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 Damsel; 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 go 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 express. And when he came into the house, he suffered no man to go in, save Peter, and james, and john, and the Father, and the Mother of the Maiden, Luke 8.51.  
Why did our Saviour permit the Maid's 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 careful to preserve her, and to tender her, in thankfulness 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 therefore they seeing that to be done by Christ, which they desired, were more obliged in thankfulness unto him to have the greater care of her, to educate, and instruct her in the fear of God, and knowledge of Christ.  
From this action of jairus we may learn,  
That it is the Parents part to bring their children unto Christ, Observe. and to procure that by him they may be raised, and restored from death unto life: for they are the Lords substitutes, and therefore all Magistrates (which elsewhere are called gods) in the fift Commandment are styled by the name of Parents.  
What is the duty of Parents towards their Quest. 3 children?  
First, they must bring them unto Christ in Answ. 1 Baptism: The Canons forbidden that Fathers should be Godfathers, or witnesses unto their own children; but none forbids Parents to be present at the baptising of their children.  
Secondly, Parents must earnestly endeavour, Answ. 2 that their children may be raised unto life: all men naturally are dead in sins and trespasses, Ephes. 2.1. And therefore Parents must labour as much as in them lies, that their children may be raised from the spiritual death of sin, unto the life of righteousness.  
Thirdly, Parents must rejoice, 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 hopeful blooms, and religious fruits to show themselves in their children, they should rejoice, and be thankful, and bless God.  
Because in the second answer it was said, that, Parents are bound in duty 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 aught to do, for the obtaining hereof?  
Answ. 1 First, they must pray daily unto God for them: and therefore 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 duty, and are left without excuse: this being a thing which every Father may do for his child; namely, to sanctify them daily by the sacrifice of prayer, job 1.5.  
Answ. 2 Secondly, Parents must counsel, and advise their children, as well as pray for them; yea teach and instruct them, according to the precepts and precedents laid down in these places, Exod. 13.8. Deuter. 6.7. and 11.19. and 32.46. Psalm 78.6, 7. Gen. 18.19. and 1 Chron. 28.9.  
Answ. 3 Thirdly, Parents must accustom 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 public prayers; Parents must both teach their children reverently to pray in the house of God, with the holy Congregation, & also privately at home, as soon as they arise, and before they sleep. This is too much neglected by Parents, yea some with fair seeming reasons can dispute against it.  
III. To the practice of virtue, Parents must accustom their children to the love of truth, both in word and deed, to the honouring of Religion, to the sanctifying of the Sabbath, to be careful 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 mirrors unto their children, because the Precedent, and Pattern of a Father is very prevalent: And therefore they are more like fiends, than Fathers, that show unto their children examples of drunkenness, uncleanness, swearing, profaneness, lying, covetousness, 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 all these may be understood, both of Parents and Masters, and Magistrates; because they all belong unto them all.  
Sect. 2 §. 2. And he took her by the hand.  
Observe. The means whereby our Saviour raiseth this Damsel, are his word, and hand, (Mark 5.41. Luke 8.54.) to teach us thereby the manner of the conversion of a sinner; or that the strength of our conversion doth consist in the voice, & hand of Christ; whereby only those who are spiritually dead, are restored to life.  
How doth it appear that we are converted, Quest. 1 and quickened only by his word, and hand?  
It appears thus, 

First, because his word is strong, Answ. and powerful, as thus appears. 

I. It created the world, and all that therein is, Gen. 1. and john 1.1.2.  
II. The word shall raise us up at the last, john 5.25.  
III. The word overcomes Satan, Mat. 4. and makes the Soldiers fall to the ground.  
iv The word converts us, john 5.25. Rom. 1.16. james 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, we 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 burn within us (Luke 24.) and our consciences are awakened, Act 2.37.  
Thirdly, than he takes us by the hand; and Answ. 3 draws us unto him by the coards of love (Cantic. 1.3.) bending, and inclining our wills to consent unto his;  
Fourthly, than we rise from sin to grace, and Answ. 4 with this Damsel, 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 do profit the dead? And they hold, that the souls who are tormented in Purgatory, do find great ease by the prayers of the living, and therefore we ought to pray for them (Bellarm. lib. 2. de Purg. Cap. 15.18.) Now they undertake to prove this (because we 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 Widow's son, Luke 7. and Lazarus, which were dead: Therefore even so the members of Christ ought one to help 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 man's Argument; Christ raised Lazarus, and some others from death unto life; Therefore we ought to pray for the dead: Or thus, Christ by his divine power did recall the soul again unto the body, either from heaven, or Purgatory. Therefore the prayers of the living will help the souls of the dead, which are in Purgatory torments, and afford them some case. These are strong Arguments, and follow fair and fare off.  
Answ. 3 Thirdly, Christ's miraculous actions were not done for our imitation: And therefore it followeth not, that upon the miraculous works of Christ, we should build the ordinary duties of Christians: yea, Saint Augustine telleth us, that Christ is not to be imitated in such works as these: Non hoc tibi dicit, non eris Discipulus meus, nisi ambulaveris supra mare, aut nisi suscitaveris quatriduanum mortuum, etc. He saith not unto thee, thou shalt not be my Disciple, unless thou canst walk upon the sea, and raise one unto life, who hath been dead four days: But learn 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 be prayed for, so Christ should have raised again all that went then to Purgatory: or else by the jesuits conclusion, he failed in charity, as we do now, if we pray not for the dead, as he bears us in hand.  
Answ. 5 Fifthly, though the Saints departed, and the faithful 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 believeth all things, and hopeth all things (1 Cor. 13.7.) And we ought to hope the best of the dead; to wit, that they are at rest: but in praying for them, we presuppose they are in misery, and so need our prayers: And therefore in so doing we hope not the best of them, as charity willeth.   
Verse. 26 VERS. 26. And the fame hereof went abroad into all that land. 
Quest. Why did Christ prohibit this miracle to be divulged, as is plain he did? Mark 5.43. Luke 8.56.  
Answ. 1 First he did it, lest he should seem desirous of vain glory, Muscul. s. Or,  
Answ. 2 Secondly, he did it, lest it should either provoke the Pharisees, or excite the people to confer some vain 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 enjoined to conceal 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 forbidden them to Answ. 5 divulge the manner of her raising, than the thing itself, Calvin. s. Or,  
Sixthly, some thought (tesie Calv.) that our Saviour Answ. 6 forbade them, that thereby they might be the more careful in the publishing of it: because Nitimur in vetitum. But this I would have none to believe.  
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 jesus departed thence, Verse. 27 two blind men followed him, crying, and saying, Thou son of David, have mercy upon us. 
§. 1. And when jesus 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 show that they are two several Histories: Now it hinders not at all, that here are two, and there also are two blind men, who were healed; for there were many blind men healed by him; as for example.  
First, these two mentioned in this place.  
Secondly, many when Christ speaks of john Baptist, Luke 7.18.  
Thirdly, a possessed man, who was blind, and dumb, Mat. 12.22. Luke 11.14.  
Fourthly, many in the Mount of Galilee, Mat. 15.30.  
Fifthly, one near to B●●hesda, Mark 8.22.  
Sixthly, two near to jericho, Mat. 20.30. viz. Barthimeus, Mark 10.46. Luke 18.35.  
Seventhly, many in the Temple, Mat. 21.14.  
Eighthly, one that was born blind, john 9.1. etc.  
Ninthly, Saint Paul, Act. 9.17.  
Tenthly, Elimas, who was restored to his sight, Act. 13.11.  
§. 2. Two blind men cried. Sect. 2  
We see here the manner of their desiring mercy, Cl●mant, they cried unto him; whence we might learn,  
That I. Prayer is necessary; and II. That Prayer ought to be fervent: but I conjoin them thus; that vehemency, and fervour of prayer is the best means for the obtaining of grace, Observe. and mercy. Read Rom. 12.11. james 5.16. jude 20. and 1 Cor. 14, 15. Ephes. 6.18.  
How doth it appear, Quest. that prayer is such a prevalent means to obtain mercy?  
It appears thus, namely, 

First, Answ. vehemency in prayer argues the power of the heart: and hence the Saints have been said to pour forth their souls unto God, when they prayed fervently. See Psalm 42.4. and 1 Sam. 1.10.16. & 2 King. 22.19. and 20.3. and 2 Sam. 12.22  
Secondly, Prayer ought to arise from these three roots; namely, 

I. From a sight of danger. And,  
II. From fear of the danger which is seen. And,  
III. From a vehement desire, and endeavour of praying. Read Ezra 9.5. unto 10.1. & Neb. 1.4. & Psal. 6.6. & 55.2.17. Mark. 9.24.    
Thirdly, because prayer hath his fruit; that is, God will hear (Psalm. 6.8. and 42.3.) And will be bend, and mollified with prayers, Ose. 12.4. And therefore he that pours forth his heart, in hearty prayers unto God, out of a true sense of his sins, and a sincere desire of mercy, shall never be sent from the Lord empty away.    
Sect. 2 §. 2. Have mercy upon us.  
Quest. 1 What is meant by mercy in this place?  
Answ. This word Mercy doth intimate three things; namely.  
1. Animum benevolum. II. Impertire cum effectu. III. Impertire liberè sine merito.  
First, Mercy implies Animum benevolum, a willing mind, or a mind ready to do good; as if these blind men would say, Oh Lord, we know that thou art merciful, and gentle, willing, and ready to give, and therefore open the door of mercy, and be merciful unto us: Hence we might observe,  
Observe. 1 That our prayers should be built upon the trust, and confidence of that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) love of God, and Christ unto Mankind: that is, we must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of mankind; and therefore when we pray unto them, we must pray confidently, jerem. 31.20. Luke 1.78.  
Secondly, Mercy intimates Impertire cum effectu, the effects of mercy; as if these blind men would say; Oh Lord we know thou art merciful in thy own nature; and therefore we beseech thee show the effects thereof unto us: Hence we might learn,  
Observe. 2 That true mercy is never unprofitable; or, unto whomsoever God shows mercy, unto them also he doth good. (Read Matt. 14.14. and 15.32. and 18.27. and 20.34. Luke 7.14. john 11.36.) For the true nature of compassion, or mercy consisteth in these four things: to wit,  
First, simul sentire, we must remember them that are in bonds, as bound with them, Heb. 13.3.  
Secondly, simul dolere, as we must be touched with a sense of our brethren's miseries: so we must also sorrow with them, and for them; weeping with those that weep, Rom. 12.15.  
Thirdly, Mal●● ablatum cupere; as we must be sensible of our brethren's burdens, and sorrowful for them, so we must also desire, that their evil and grief were removed from them.  
Fourthly, pro virili conari, we must not only desire this, but endeavour it also with the utmost of our strength: And therefore this being the true nature of Mercy, we may boldly conclude, that upon whomsoever the Lord takes compassion, he will also help, and deliver them out of all their misery, and evil.  
Thirdly, Mercy implies Impertire liberé, to bestow a thing freely, without any merit, or desert at all: This also these blind men acknowledge: for by their prayer they show, that they are unworthy, that Christ should remove their blindness from them. Hence than we may learn,  
That the grace of Christ is given unto us, without Observe. 3 any merit of ours at all. Author Christus, medium fides, status gratia: Grace is given unto us by faith, from Christ, Rom. 5.2.17.20. Ephesians 2.5.8. Gal. 2.16.21. Rom. 3.20. unto 28. and 4.14. etc.  
How doth it appear, that grace is given undeservedly Quest. 2 on our parts?  
It appears most evidently by these Arguments, to wit, 

First, Answ. the creature cannot deserve any thing at the hand of the Creator, by reason of that great disproportion, which is betwixt them, both in regard of their essence, substance, nature, and power: yea every way.  
Secondly, there is no proportion betwixt any work we do, yea all our works, and the reward of eternal glory.  
Thirdly, our works are debts, and therefore cannot merit, Luke 17.10. Now whereas the Papists say, that our works merit not, (Naturâ suâ, sed de compacto) of their own nature, but in regard of the Covenant, and Contract which is betwixt us and God: we answer, that this very Covenant, and Contract is of mere grace, favour, and mercy.  
Fourthly, our works are imperfect, and therefore they can merit nothing at God's hands. To this the Papists answer, that it is true, our works merit not in themselves, but only as they are sprinkled with the blood of Christ: But the virtue of Christ's blood is to give life eternal unto us: yea, the blood of Christ, is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price, and satisfaction itself: and therefore there is no projection thereof (as they say 
p Opera merentur quatenus fit projectio sanguinis Christi. ) which makes our works meritorious.  
Fifthly, the good works we do are not ours: and therefore thereby we can merit nothing. The strength whereby we are able to perform any good work well, is given unto us from God, 1 Cor. 4.7. And therefore what merit can there be in frail, and weak man?  
Sixthly, our good works do not go before, but follow after our justification: and therefore no work of ours doth merit grace, or is the cause, but only the effect thereof: For, 

I. The Author Christ, gives grace unto us.  
II. Then follows faith, and then we are justified.  
III. last follows love, the fruit of faith, 1 Tim. 1.14. Gal. 5.6.      
Who are here to be blamed? Quest. 3 Answ.  
In general, all Merchants of Merit, or Merit-mongers; whereof there are divers sorts, namely,  
First, some who are grossly erroneous, and will tell God he owes them such and such things, because for his sake they forsook such things: these we spoke something of in the fift Chapter, verse 7. and now as palpable, pass by.  
Secondly, some wove a garment of Linsy-wolsie, and hope that God will approve of them, yea fall in love with them for it: these are they who tell us of a first Justification wrought by God, and of a second wrought by ourselves. But these two Justifications are like the Ark and Dagon, who will not stand together; or the feet of daniel's Image, which were part of Iron, and part of Clay, and would not solder together, Dan. 2.42. yea this distinction is directly denied by Saint Paul, (Rom. 11.6.) and therefore must not be admitted by us.  
Thirdly, some tell us that our good works merit, by the sprinkling of the blood of Christ upon them, or by some extending or stretching of his merits unto them. But (as was said before) the merit, and blood of Christ, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself: for by his death and bloodshed, we are saved.  
Fourthly, they have another merit, which frees from temporal punishment: whence comes Purgatory and pardons: but God pardons all together, and reserves no anger when he remits, but forgives and forgets at once.  
Certainly, all merit of man derogates from Christ: for if we could by our works have purchased salvation, than Christ died in vain, Romans 4.13, 14.  
Quest. 4 Must we not then work, and labour at all?  
Answ. We must, and that with our utmost endeavour, (Read Philippians 2.12, 13. Hebrews 12.4. Ephesians 5.14. and 2 Peter 1.5. etc. and 1 john 5.18.) But of this, largely before, chapter 5.   
Verse. 28 VERS. 28. And when he was come into the house, the blind men came to him: And jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea Lord. 
Object: The Papists produce this place for the proof of a general faith, and for the overthrowing of a particular application of the promises unto ourselves: Arguing thus,  
That faith which Christ required, and confirmed by Miracles, was a justifying faith.  
But that was no particular persuasion, or assurance of special mercy; but only a general belief in the power and omnipotency of Christ.  
Therefore a justifying faith requireth no such particular persuasion, or confidence of special mercy.  
The Assumption Bellarmine proves from this place (lib. 1. de justify. cap. 8.) where Christ saith to the blind men, Believe ye that I am able to do this? They answer, Yea Lord: whereupon Christ adds, According to your Faith, so be it unto you.  
First, I answer to the Major, that it is not universally true: for a temporary faith Answ. 1 may suffice for the receiving of a temporal benefit.  
Secondly, to the Minor, we say, that many Answ. 2 things (in a justifying faith) are to be believed, besides special mercy: and that none can apprehend special mercy, except he believe God to be in Christ, reconciling the World unto himself. If the learned Reader desire to see this answer prosecuted, and how grossly the Cardinal sophisticates, not concluding according to the Rules of Art, let him read Chamier. Tom. 3. f. 408, 409. lib. 13. de fide. cap 4. §. 1. ad. 8.  
Thirdly, to the receiving of a temporal benefit, Answ. 3 in recovering of their sight, a temporary faith (which we call the faith of Miracles) might have sufficed these blind men.  
Fourthly, these blind men believed not only Answ. 4 that Christ was able to help them, but were also persuaded of his mercy, in saying, Oh Son of David, have mercy upon us.   
Vers. 29. Then touched he their eyes, saying, Verse. 29 According to your faith, be it unto you. 
§. 1. Then touched he their eyes. Sect. 1  
Why did Christ touch their eyes? Quest. 1  
First, certainly it was not by reason of any Answ. 1 necessity; for he could have healed them without touching, if he had so pleased, having done many greater works only by his word.  
Secondly, neither was this an idle action, or a Answ 2 thing done without any special end, for Christ did nothing, but that which was of special use, in one regard, or another.  
Thirdly, I conceive therefore, that he touched Answ. 3 their eyes for these causes, namely,  
I. Perhaps, that he might show, that he himself was the Author and Actor of this Miracle: for  
First, neither can man restore sight unto the blind, john 9.30, 31. Neither  
Secondly, can a Devil open the eyes of the blind, john 10.21.  
II. Christ touched their eyes, to show, that he stood not in need of second causes, or medicines, but that his touch was sufficient for the effecting of what he desired, or curing of what malady soever: As with his word, at other times he stills the raging of the waves.  
III. Christ touched their eyes, that by the use of a visible, or sensible means, he might help, and strengthen their faith; for certainly this was of great power, as we see in Naaman, I thought (saith he) the Prophet would have laid his hand upon the sore, and have stricken it over the place, and called upon his God, and so have cured my leprosy, 2 Kings 5.11. As if he would have said, If he had thus touched me, I should have believed that he would have cured me, but now I have no hope of help from him. And thus I say, Christ teacheth these, that thereby their faith and confidence may be the greater.  
iv Christ toucheth them, that he may teach both them and us the excellency, and Observe 1 utility of the means: or, That the use of the means is not to be neglected: because that is a tempting of God, the means being ordained by God for the obtaining of such and such wished ends: As for example,  
God hath ordained 

First, meat and apparel for the preservation of life.  
Secondly, medicines, for the preventing of sickness, or procuring of health.  
Thirdly, repentance, sorrow, and hearty contrition, for the breaking of the power of sin.  
Fourthly, the preaching of the Word, for the illuminating of the heart, and the begetting of faith.  
Fiftly, prayer for the procuring of good things, or as a general Antidote against all evils.    
Quest. 2 Who are faulty in this particular?  
Answ. 1 First, those who neglect the means in temporal things, undoing themselves and theirs, by idleness, gaming, prodigality, pride, drunkenness, or the like.  
Answ. 2 Secondly, those who in sickness despise and sleight Physic, although Witchcraft and Enchantments are not altogether contemned by them.  
Answ. 3 Thirdly, those who hope for, and desire the pardon of their sins, but in the mean time neglect godly sorrow, and wave that spiritual and bloody combat against sin and Satan, Hebrews 12.4.  
Answ. 4 Fourthly, those who desire internal light, and reconciliation, and the new Covenant, but neglect the hearing, reading, and meditating of the Word of God.  
Answ. 5 Fifthly, those who desire to be blessed by the enjoyment of good things, and freedom from evil, but sleight, and forget prayer, 1 Thessalonians 5.17.  
Answ. 6 Sixthly, those who desire that they were assured of Regeneration, Adoption, Justification, and sanctification; but are remiss, and careless in trying and examining themselves, 2 Corinthians 13.5.  
Quest. 3 How are these special means to be used?  
Answ. 1 First, we must use them wisely, as God himself prescribes, and directs, Ephesians 5.15.  
Answ. 2 Secondly, we must use them diligently, and industriously, 2 Pet. 1.5.  
Answ. 3 Thirdly, we must use them perpetually and constantly; because we always have need both to increase in faith and grace, (2 Peter 3.18.) striving to the measure of perfect men, Eph. 4.13.  
V Christ touched their eyes, to teach us, Observe. 2 That the touch of Christ opens the eyes of our hearts: or, That our hearts are enlightened by the touch of Christ. Read for the proof hereof, these places; 1 Samuel 10.26. and 1 Kings 19.5. Esa. 6.6. jeremiah 1.9. Daniel 8.18. Acts 16.14. And besides, consider these two things; namely,  
First, that Christ is the light of the world, Esa. 42.6. and 49.6. Psalm 146.8. john 1. 4.5, 9 and 8.12. and john 9.5. and Luke 1.79.  
Secondly, as Christ is the light of the world, so he gives light unto us by touching: And hence touching hath been always of great consequence; to wit,  
I. The very touch of a man; for, if he touch but any thing that is unclean, he is made unclean thereby: Read Exod. 19.13. and 29.37. Numb. 19.11. Agg. 2.16.  
II. Much more than is the touch of God of great respect, and worth, as appears by these places, Psalms 104.32. and 144.5. job 19.21. judg. 6.21. Hence it was, that the Lord ordained, that Aaron should have his ear, and thumb, and great Toe touched, Leviticus 8.23. And hence our Saviour sometimes touched the ears, sometimes the tongue, sometimes Infants, sometimes the dead body, sometimes the eyes, as here: because there was great virtue therein.  
How manifold is the touch of Christ now in Quest. 4 the Ministry of the Word?  
; viz. 

First, either improfitable, Answ. and ineffectual; as Hebrews 6.6. or profitable, and efficacious, Canticles 5.5.  
Secondly, either weak, as the smoking flax; or strong, when we come to the measure of perfect men, Ephes. 4.13.  
Thirdly, either unto humiliation, or consolation, Cant. 4.16. For, there is the spirit of bondage and Adoption.    
We have heard why Christ Touched them: It Quest. 5 may now be demanded, Why he touched their eyes, seeing they did not name their blindness unto him, neither desired the opening of their eyes, but only that he would be merciful unto them.  
Although they did not express particularly their desires, Answ. yet their present case and condition did sufficiently speak for them, and was well enough known unto Christ: and therefore they only crave mercy of him in general: to teach us,  
That Christ needeth not much to be taught, Observe. 3 because he is both infinite in knowledge, love, and mercy, Hebrews 2.17. and 4.15. and 5.2.  
If it be thus, that Christ knows all our wants Quest. 6 before we name them, then what need we pray?  
Answ. The cause why we do, and must pray unto God, is not,  
First, to teach God, for he knows what we stand in need of Luke 12.30. Nor  
Secondly, to move, or change the mind, or decree of God; for he is unchangeable, james 1.17. But,  
I. Partly, in respect of God; we pray, lest we should tempt his providence, by neglecting the means, which himself prescribes: now he hath ordained prayer, as a part of his worship, and as a means for the obtaining of whatsoever we want. And,  
II. Partly, in regard of ourselves, we pray unto God in our necessities, and distresses:  
First, to demonstrate with a prostrate mind, the sense of that evil which lies upon us: and hence comes loud clamours, and bitter complaints: For if we should not pray against evil, we should seem not to be sensible of any evil. And,  
Secondly, we pray, to show our earnest desire of deliverance, and freedom; and hence comes zealous, and fervent requests: for if we did not pray against our evils, or for a removal of them, we would seem not to care to be freed from them.  
Quest. 7 If it be thus, that Christ knows our wants and necessities without naming, then why doth he not by and by in mercy remove them; that is, either help us; as soon as he takes notice of our miseries, or as soon as we make them known unto him by prayer?  
Answ. The cause hereof is in us: namely, either  
First, because our sins, and impenitency, or hardness of heart hinders him from doing us good. Or,  
Secondly, because we are either negligent in praying, or cold in our prayers: for sacrifices were to be offered up with fire, and prayer is to be offered up with zeal, otherwise it is not acceptable unto God. Or,  
Thirdly, because faith is wanting; for want of faith hinders us from blessings, as follows in the next §. And therefore if we be in misery, and are not presently helped, or delivered, let us not think that the cause is in God, but that it is in us, either because we are not children; that is, are without justifying faith, or because we are wicked, and disobedient, or because the thing which we desire is not good for us, or because we are careless, or cold in praying for it.  
Quest. 8 Who are happy in misery and evil?  
Answ. They who know that the Lord,  
First, knows their wants and necessities: And  
Secondly, that he is able to help, deliver, or relieve them. And  
Thirdly, that he is as willing to help them, as he is able. And  
Fourthly, that he is their Father: for he that knows these, knows enough to raise him up to comfort in the greatest evils, and wants.  
Sect. 2 §. 2. Saying, according to your faith, so be it unto you.  
In these words our Saviour shows the reason, why these blind men's prayer was heard: namely, because they believed, whence we may learn,  
That the measure of blessings is according to the proportion of our faith: Observe. or God gives good things unto us, according to our faith, and confidence in him, Mat. 21.21. james 1.6.  
Why doth God measure his mercy by our Quest. 1 faith?  
First, because without faith we cannot pray: Answ. 1 And therefore, as where there is no faith in God, there is no true invocation of him; so where there is no prayer, there is no assurance of any blessing, Rom. 10.14.  
Secondly, because a weak faith is able to do Answ. 2 less: for as the want of faith hinders us from prayer, so the weakness of faith hinders us from the true performance of many duties. Read Mat. 8.26. and 14.30. and 17.20. And therefore if we be destitute of any blessings, let us remember that the reason hereof is, either want, or weakness of faith. For,  
I. To unbelievers nothing is given, at least in love; because faith is the key of God's treasury, and the vessel of the Fountain, whereby water is conveyed unto us: And therefore if faith be cold, carnal, idle, empty, and sleepy, no wonder then if the reward be such. And,  
II. To children, is given according to the proportion of their faith, more or less.  
How is it elsewhere then said, that God gives Quest. 2 abundantly to all his children?  
It is true, Answ. that God gives to them all abundantly, but yet it is according to their capacity: All that are invited to a rich banquet, for w●ll furnished table, eat, but yet not all equally, but according to their own proper appetites, or strength: And so in heaven all vessels are full, but yet all are not of the same capacity.  
What is required of us about, or concerning Quest. 3 faith?  
First, we must labour that our faith be a true, Answ. living, and justifying faith: for it is a most perilous thing for a man here to be deceived.  
Secondly, we must labour that our faith may Answ. 2 daily increase, and grow in strength; because a weak, and sickly faith, affords but small, or no comfort.  
Thirdly, we must labour that our faith may be Answ. 3 an exercised faith; that is, that it may be employed, and extended unto all the actions, and occurrences of our life; that we may live by faith, and walk in faith, 2 Cor. 5.7. By faith we must expect Christ, and the Holy Ghost; and exercise our faith by a daily dependence upon God.   
VERS. 30. And their eyes were opened; Verse. 30 and jesus straight ch●●ged them, saying: See that no man know it. 
§. 1. And their eyes were opened. Sect. 1  
The blind men desire mercy, & Christ toucheth their eyes, whereupon their requests were perfectly granted, & their eyes opened: whence we may learn,  
Observe 1 That Christ cures none imperfectly, but all perfectly.  
Quest. 1 How is this to be understood?  
Answ. 1 First, it is true in the cure of the body: for no man can add unto God; and therefore when he takes the cure in hand, he heals it thoroughly.  
Answ. 2 Secondly, this is true also in the cure of the soul; for he restores men spiritually blind unto their sight, opening the eyes of the mind, and taking the veil off from their hearts, 2 Cor. 3.15.16. Yea renewing them in knowledge more and more, Colos. 3.10.  
Quest. 2 What knowledge is this which we have by Christ?  
Answ. 1 First, some say that by Christ we have a manifold knowledge: to wit, the knowledge of ourselves, the knowledge of the word, the knowledge of God, and Christ, the knowledge of hope, and the like: But there is no need of distinguishing these thus; For,  
I. The word of God is rather the Book which teacheth knowledge: All spiritual wisdom being contained therein. And,  
II. Hope, and expectation (Ephes. 1.8.) are included in the knowledge of God. And therefore there remains only the knowledge of God, and of ourselves.  
III. But we must acknowledge a difference, betwixt the ●●ing s●ene, & the power of seeing, between knowledge, and the things known; and therefore we must yet go further.  
Answ. 2 Secondly, some distinguish this knowledge which we have by Christ, according to the manner of knowing. Here,  
I. I pass by the distinction of a spiritual, and natural knowledge: because we speak only of the spiritual.  
II. There are two parts of knowledge: namely, 

To apprehend.  
To judge between things that differ.    
First, to approve things which are more excellent (Philip. 1.10.) I here take rather to be an effect following knowledge, than a part of it; and therefore I here pass this by.  
Secondly, concerning Apprehension, it is demanded, whether we can apprehend, and know God, and Christ? And we answer, that certainly there is a double knowledge, viz.  
I. Qu●d est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there is a God: This is approved, and given, Rom. 1. That is,  
First, God hath so revealed himself, that he may be known.  
Secondly, the light of nature is not so darkened, but it hath the faculty of seeing, and understanding. But  
Thirdly, although a man have the faculty of seeing, yet he cannot see in the dark, but it is necessary first, that the air should be enlightened, and that there should be light, before he can take up an object: So besides our natural knowledge, or faculties, it is necessary unto the true knowledge of the true God, that we should be enlightened by the Word, and Spirit.  
II. Quid est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what this God is? now this knowledge hath two degrees, viz.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this knowledge of God is revealed in the Scriptures.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Zach.) to know Christ to be our Redeemer, and to rejoice therein, Ephes. 1.18. etc. And this is life eternal, to know God to be our Father, and Christ to be our Saviour, john 17.3. Ephes 3 18 etc.  
How may we know, that our spiritual blindness Quest. 3 is expelled, and removed, and the eyes of our mind opened as were the bodily eyes of these two men?  
We must examine carefully these four particulars: namely, 

First, whether canst thou see, or not? Answ. art thou enlightened by the word? canst thou perceive understand, and take up spiritual things? Colos. 3.16. for the carnal man cannot, 1 Cor. 2.14. It is a sure sign, that a man is not in a sound, and hail constitution of body, when meat is loathsome to his taste, and stomach, when flowers are not sweet to his smell, nor sugar to his ; Thus when men find no sweetness in spiritual things, but rather abhor them, it may justly be feared, that they do not understand them. Now to the true understanding of spiritual, and heavenly things, it is necessary that the midst, the air should be enlightened by the word; but the word doth not produce this effect, except it be mixed with faith, Heb. 4.2.  
Secondly, whether canst thou discern or not? is not only thy understanding enlightened, but also thy judgement informed, so that now thou canst approve of things, which are more excellent? Children are faulty in a double regard; namely, 

I. They see too much; that is, they approve, like, and allow best of toys, and childish vanities.  
II. They have no desire unto the greater, and better things; a child hath a greater longing after an apple, than a talon of gold; and had rather have some fair seeming Picture, than leases, or deeds, or charters of some fair Lardship: Thus we, so long as we are natural, and carnal, over-value earthly things, and undervalue heavenly: and desire more temporal blessings, then spiritual graces. But the spiritual man, whose understanding is enlightened, and judgement informed, doth 

First, relish best spiritual things; his appetite being now amended, and rectified. And,  
Secondly, hence doth contemn, and despise childish things, & all created delights.      
Thirdly, whether is Christ made thine or not? canst thou truly say, I am my beloved's, and my beloved is mine, Cantic. 2.16. And with Paul, I was a stranger from Christ, but I found mercy? 1 Tim. 1.13. Art thou so assured of this, that no danger, or distress can cause thee to distrust thy Christ? job 13.15. Certainly where this sweet and bright light is within, there is a certain neglect of all temporal things; for the sweet taste they have of Christ, doth wean them from the world.  
Fourthly, whether dost thou apprehend, and see the recompense of reward, being so certainly assured thereof, that thou livest by hope, and weepest so long as thou art in the flesh, and absent therefrom, desiring to be dissolved, and to be with Christ?    
Sect. 2 §. 2. See that no man know it.  
Quest. Why doth Christ prohibit them to divulge the mercy shown unto them?  
Answ. For answer hereunto look back to verse 26. where this same question is propounded; & answered: I only here add three short particulars; to wit,  
First, that Christ did seriously prohibit the publication of this miracle; as appears by the very phrase; He straight charged them, saying: See that no man know it.  
Secondly, but seeing the reason of this prohibition is not expressed we should not too curiously inquire after it, Muscul. & Gualt. s.  
Thirdly, that these blind men, of their own judgements, should not have taken liberty to do that which was forbidden them.   
Verse 31 VERS. 31. But they, when they were departed, spread abroad his fa●e in all that country. 
Quest. 1 Whether is the revealed will of God in all things to be obeyed, or not?  
Answ. Certainly, it is our duty to obey the whole will of God, and that always; as the Israelites promised to do, when they said, Whatsoever the Lord commands, we will do, Exod. 24. For the will of God in all things is just, and holy, and all his commandments are pure, and good; and therefore none are to be disobeyed by man.  
Object. Some have disobeyed, and done contrary to the will of God, and yet seem not worthy therein of reprehension: as we see in these blind men, who although they were forbidden by Christ to publish what was done unto them, yet they do it, and seem not worthy of blame in the doing of it.  
Answ. 1 First, some I know affirm, that these blind men did well in what they did; and for their assertion produce these reasons, viz.  
I. They did it with a good intention; therefore it was well done.  
Answer It follows not, for Uzzah had a good intent in staying the Ark, but he died for the doing of it: yea many shall think they do God good service, when they kill his own servant, job. 18.2. and therefore a good intention is not enough to make a good action.  
II. They did it in zeal unto Christ: therefore it was well done.  
Answer. This follows not neither, because there is a zeal, which is not according to knowledge.  
III. Christ did not punish them for it; and therefore he did approve of it; and if it were approved of by him, than it is good.  
Answer. It follows not, Christ did not punish it, therefore Christ did approve of it; for he did not punish that we read of, the nine Leper●, Luke 17. neither did he approve of them: Christ healed a man at the pool of Bethesda, who after he was healed, went and told the Scribes, and Pharisees 
u joh. 5.15 : that it was jesus that healed him; undoubtedly, out of an evil, and treacherous intent; and yet Christ doth not punish him for it.  
iv This was thankfulness in them (Chrys. s.) And therefore is praiseworthy.  
Answer. This is true, if Christ had not prohibited it: for we must not serve God with will worship: And therefore Christ forbidding it, they should not have done it; but have showed their thankfulness by love, obedience, and internal duties.  
V Elsewhere Christ commands this: for having dispossessed a man, he saith, Return to thine own house, and show how great things God hath done for thee, Luke 8.39. And therefore these blind men are not to be discommended for thus doing:  
Answer. If they had had a direct precept enjoining, or no direct prohibition forbidding, than they might have done it: But he being commanded the affirmative, and they the Negative (Non est par ratio) the case is altered, and the reason not alike.  
VI Those things which belong unto the praise of our 

Selves, are to be suppressed.  
God, are to be divulged.   Chrysost.  
Answ. This is generally true, if no contrary command from God doth cross it, but we must not seem to be wiser than God; but submit unto his will in all things.  
VII. If Christ had not had a desire, or (at least) would not have had his works, and miracles to have been published: then certainly,  
First, he would have enjoined all to have kept secret what was done. And  
Secondly, he would have done nothing in public.  
Answ. we must not (as was said in the former verse, §. 2.) too curiously demand of a reason of Christ's actions, seeing he may do, and command, or forbidden man what he pleaseth.  
VIII. It was profitable, and necessary, that the Gospel should be published, both for the redemption of men, and glory of the Redeemer. And therefore they did well.  
Answ. I. We must never do evil, that good may come of it: we must never disobey God for some good consequence, or effect which is likely to be thereby produced.  
II. It was not simply necessary, that the Gospel should be published by them, for Christ had other men, and means to do it by: and therefore they should not have disobeyed Christ.  
III. Nathan thought it a good work for David to build God a house, and bade him do all that was in his heart, (1 Chronicles 17. ●.) but presently after told him, verse 4. that although the intent were good, and the work good, yet he must not do it, but it must be done by Solomon his son. And therefore every good work is not to be done by every one: for if so, than every man might preach (it being a good work) whereas indeed none must, but those who are called as Aaron was.  
Answ. 2 Secondly, I answer, we must never distinguish against the Law; but remember, that obedience is better than sacrifice. Quod de duobus caecis affertur, non urget: pessimè enim à Dei, id est, Christi praecepto discesserunt, & non carent peccato, etsi sit ●elus. Danaeus, ethic. Christ. lib. 2. cap. 1. pag. 127. b. Although these blind men spread abroad the fame of Christ, out of zeal, yet they did amiss, yea sinned, in swerving from Christ's precept, or positive, and strict prohibition. Whence I might observe,  
Observe. That Humane Wisdom causeth us often to stray from the commandment of God: And the reason hereof is, because Humane Wisdom is the Devil's instrument, Romans 8.6, etc. Matthew 16.23.  
Answ. 3 Thirdly, others consider the thing done here by the blind men, abstracted from Christ's prohibition, and deduce hence these two propositions; namely,  
First, from their thankful mind: That a thankful mind, or man, or thankful minded man, will always respect and reverence him, by whom he was helped.  
Secondly; from their profession of Christ: That those who are truly converted and enlightened, will not fear to profess Christ: as we see in the bold blind man, john 9 and in the Apostles, Acts 4. and 5. and in the three Children, Daniel 3. and in Daniel himself, chapter 6.  
Quest. 2 Whence comes it, that those who are converted, dare so confidently profess Christ?  
Answ. 1 First, it proceeds from the love of God: for the mind being filled with God, and his love, doth strive by all means to promote, advance, and set forward the glory of God; and to express its love unto God by all means possibly.  
Answ. 2 Secondly, this comes from the profit that they know is in the profession of Christ and Religion. Here observe, That the profession of Christ, and Religion, or Christian Religion, is profitable in a threefold regard, namely,  
First, for God's glory; because he is honoured thereby, Mat. 5 16. Philip. 2.15.  
Secondly, for the example of our brethren; because they are edified thereby.  
Thirdly, for the confirming of the truth of our own faith, Gal. 1.10.   
Verse 33 VERS. 33. And when the Devil was cast out, the dumb s●●k● and the multitudes marvelled, saying, It was never so seen in Israel. 
§. 1. And when the Devil was cast out. Sect. 1  
We see here that until Satan was cast out, his mouth was not opened, nor his tongue unloosed: whence in the Allegory we may learn, Observe. That the best remedy against sin, is to be freed from Satan: so long as we are his slaves, we remain in his obedience, Luke 11.20. and 2 Timothy 2.26. And until we are freed from him, we cannot serve the Lord, Luke 1.75.  
How doth this appear? Quest. 1  
It appears by the consideration of these three particulars, viz.  

First, Answ. because it was the cause of Christ's coming into the World, to destroy the works of Satan, 1 john 3.8. And therefore, until we be free from him, we cannot be free from sin.  
Secondly, because this was the end of the preaching of the Gospel, Acts 26.18. And therefore until we be delivered from Satan, we cannot serve God.  
Thirdly, because all sin comes from Satan: and therefore the best way to be freed from sin, is to be delivered from Satan. The Schoolmen make the devil to be but only Causa procatorcti●●, non proegoumena; the impulsive cause of sin from without, not from within; and that  
I. Because by the corrupting, and conquering of Adam, he hath begot and bred in all men a proneness, and inclination unto sin. And  
II. Because sin often proceeds from the motion of the free will. Satan cogitatio●●● malan●●● non inumissor, sed incensor. Beda. Satan is not the sender, but the Incendiary of evil thoughts. Indeed the Devil is three manner of ways the Author of sin; namely,  
First, because the beginning of sin was from him, (john 8.44.) for he only tempted Adam. And  
Secondly, because he always urges, prepares, fits, and objects allurements unto us: for the world and the flesh, are but his instruments, whereby he works. And  
Thirdly, because he further instigates our concupiscence. Si non insanis satis ●●s●●●. If he see that our own concupiscence do not carry us headlong fast enough unto evil, than he will spur it forward. Hence he is said to walk to and fro, (1 Peter 5.8.) and hence he is called the Temple's, 1 Thessolonians 3.5. and 2 Corinthians 2.11. and 11.3. Multitude dom●●● causa 〈…〉 Di●●s. de di●●● 〈◊〉. The multitude of devils in the air, is the cause of the multitude of evils in the earth. Omnia mu●tia i●●●●tia à Diab●● e●●gitato Damasc. li●. 2. ●.   
Unto what evils doth Satan tempt and Quest. 2 allure?  
In general, he tempts unto all sin, Answ. but 〈◊〉 particularly to these: to wit, 1 to pride, 1 Timothy 3.6. and 2 to uncleanness; and 3 to anger, Ephes. 4.27. and 4 hinders us from every good work, 1 Thess. 2.18.  
Sect. 2 §. 2. The dumb man spoke.  
Quest. 1 If this man were dumb, how then could he speak? and if he speak, then how is he dumb? because the Text saith, The dumb spoke?  
Answ. He retains his former name he had when he was dumb, viz. The dumb man; and this was very frequent in those places and times, to retain the same name, although there were some change wrought in the person: hence mention is made of Matthew the Publican (when he was none) and Simon the Leper (when he was cured) and harlots and sinners, when they were converted.  
Quest. 2 Why did these retain their old names, when they were changed into new men, and indeed were not such?  
Answ. 1 First, this was done for the amplification of the miracle, or to show the power of Christ, who could make men contrary to what they were by nature; who could make a covetous man liberal, and a persecutor a professor.  
Answ. 2 Secondly, this was done, because none are perfectly freed from evil, but the relics of sin remain in all: and therefore they should labour, and strive to grow and increase.  
We see here, that assoon as the Devil is cast out, the dumb man speaks, to teach us,  
Observe. That being once free from Satan; we must be mute no longer; but our mouths must be open, to set forth the praises of the Lord, 2 Cor. 4.13.  
Quest. 3 How doth it appear, that those who are freed from Satan, will, or aught to have their mouths full of good words?  
Answ. It appears thus; namely, 

I. By that opposition; or contrariety of nature, which is betwixt Christ and Satan: for  
I. Satan, linguam vel compescere, vel corrumpere. (Muscul. s.) he will either corrupt the tongue, by corrupt and evil words, or he will endeavour to curb the tongue, from good and gracious words: So long as the devil is in the heart, so long the tongue is fruitful in wicked, but barren in good and holy words. But  
II. Christ doth first open the mouth, and untie the tongue: And then  
Secondly, doth sanctify the tongue, and make it a special instrument of God's glory, filling it with holy and heavenly speeches.  
Secondly, by the benefit of speech: we have elsewhere to speak of the utility of the tongue, and therefore There only name two special ends, and uses thereof; namely,  
I. Therewith praise, and worship we God, james 3. And  
II. Thereby we communicate both ourselves, and our counsels unto our brethren.    
Quest. 4 How may we know whether we be freed from Satan, or not?  
Answ. 1 First, examine if thou have no tongue, that is,  
I. If thou have no tongue to praise God. And  
II. If thou have no tongue to profess Religion. And  
III. If thou have no tongue to pray unto God, james 2.4.  
iv If thou have no tongue to explain thy mind, or to communicate counsel unto thy brother; but art dumb in all these, than it is a sign that Satan is not cast out; for if he were, than (as here) the dumb would speak.  
Secondly, examine if thou have not a filthy, Answ. 2 impure, and corrupt tongue, who continually belcheth out polluted words, either against God or man, or thy own soul? Certainly this argues a corrupt and carnal heart, Mat. 15.19.  
How must we so speak, that thereby we may Quest. 5 approve ourselves to be freed from Satan?  
First, let us praise, and honour God with our Answ. 1 tongues; and that  
I. For all his works of mercy showed towards us, whether spiritual or temporal; whether concerning our election, creation, redemption, vocation, justification, or sanctification.  
II. We must praise and honour God, by acknowledging him only to be the true, and everliving, and everlasting God, who is most worthy to be praised and served.  
III. We must praise, and honour God; by professing his name and truth before men, and that in the most perilous times and places, Dan. 3. Acts 4. and 5. Psal. 69.30.  
iv We must praise and honour God with our tongues, by holy exercises, delighting to sing Psalms, and to confer, and to speak of God.  
Secondly, let us pray unto God with our Answ. 2 tongues: he is not worthy of a tongue, or of any mercy, who is negligent in this duty; yea in fitting place, the lips are not to be neglected in prayer, because the tongue doth restrain straggling thoughts; that is, although a man may pray internally with the heart without the tongue, yet when conveniently, and without any hypocritical ostentation, we can use the tongue to express the desires of the heart, we should; because it is a means to stay the heart, and to preserve it from wand'ring cogitations. Although Hanna spoke not aloud, yet she spoke when she prayed, as appears by the moving of her lips, 1 Sam. 1.  
Thirdly, let us reconcile ourselves unto our Answ. 3 brethren with our tongues, Mat. 5. let us pacify their anger with our soft answers, Prov. 15.  
Fourthly, let us comfort our brethren with Answ. 4 our tongues: for this is the most sweet and comfortable use of the tongue, in regard of our brethren, both in temporal and spiritual distresses.  
Fiftly, let us counsel and advise our brethren Answ. 5 with our tongues, and that  
I. Amanter, lovingly, not in anger or hatred, but in love. And  
II. Prudenter, wisely, from our hearts, and out of good understanding. And  
III. Confidenter, boldly, not fearing their anger, or hatred, if we have any warrant, or call so to do.  
Sixtly, we must speak purely, and gravely, that so our words may add grace unto the Answ. 6 hearers, Ephes. 4.29. and Colos. 4.6. For by thus using our tongues, we shall approve ourselves to be free from Satan.  
Sect. 3 §. 3. And the multitudes marvelled.  
The phrase b●re used (the people marvelled) doth mean, that they admired the thing, and wondered at it, knew, not what to say, but some thought one thing, some another: From whence in general we may observe,  
Observe. That one and the same action, by divers men, may be diversely censured and judged: as we see clearly in the cure of the blind man, john 9.16. and in the cloves tongues, Acts 2.12, 13.  
Quest. 1 Whence is it, that the same action is diversely, by divers interpreted?  
Answ. 1 First, it comes from hence, because unto a right judgement in divine things, is required the help of the Spirit, both for our illumination, direction, yea and humiliation; for otherwise we shall be subject to a blind zeal, and with the Apostles often be ready to call for fire from heaven. Now all have not the Spirit of God, and therefore all cannot judge righteous judgement, but some judge dexterously, and some amiss.  
Answ. 2 Secondly, it proceeds hence, that some judge one thing, and some another, of one and the same action, because unto the perfecting of the judgement, there is required not only the evidence of the action, but also the ability, aptitude, fitness and rectitude of the mind: and therefore if the mind be evilly, or finisterly disposed, the judgement must needs be corrupted; that is,  
I. If the mind be weak, than the judgement will be foolish: for, the fools mouth utters folly, Prov. 15.14. and 16.22. and 24.7. and 26.7. Thus when Christ in his agony and passion, cried Eloi, Eloi, etc. The ignorant Roman soldiers said, He calleth for Elias, Matth. 27.47. yea, hence it is that we say Caeci non judicant de coloribus; Blind men cannot judge of colours; and ignorant men cannot judge aright of that whereof they are ignorant. And therefore unto right judgement is required an understanding heart, and enlightened mind.  
II. If the mind be rash, the judgement will be uncharitable: as we see in good old. Eli, who through rashness censureth an holy woman to be drunk, (1 Sam. 1.14.) And those of Melita, holy Paul to be a Murderer 
b Acts 28 4. and 2 King. 5. ● 〈◊〉 job. 11.37. . And therefore our Saviour saith, judge not according to the appearance but judge righteous judgement, joh. 7.24. Whence we may see, that unto right judgement is required a stayed and charitable mind.  
III. If the mind be unjust or unequal, then must the judgement needs be most corrupt. Now the mind is said to be unequal or unjust three manner of ways; to wit, either  
First, through partiality: thus the Papists dislike and condemn many things in us, and St●pl●t●● in Calvin, which they like, and approve of in men of their own Religion. Or  
Secondly, by reason of covetousness, or corruption: and thus Festus did with Paul, Or  
Thirdly, through Envy: thus the Jews said, that john Baptist had a devil 
c Luke 7.33. . And that Christ came not from God, because he did not keep the Sabbath, joh. 9.16: When choler flows in the eyes, it makes all things look yellow, and when in the palate, nothing tastes sweet: when the humours are corrupted in the ventricle, they corrupt the best meat, and a red or yellow glass makes all things seem of that colour. And therefore unto a right judgement it is required, that the mind be free from partiality, covetousness, love of bribes, and envy.  
How must we, or may we judge? Quest. 2  
We must judge warily, wisely, considerately, Answ. simply, (that is, impartially) and piously, always having an eye upon God, meditating, and remembering his will, power, love unto his children, providence, and the unsearchableness of his judgements.  
Why did the multitude marvel? Quest. 3  
Because of that great and extraordinary change, Answ. which was so suddenly wrought in this poor man: for Even now 

First, the devil did possess him.  
Secondly, his judgement was extinct.  
Thirdly, his voice was suppressed.  
Fourthly, his tongue could not speak.   But now 

The devil is cast out.  
His judgement is restored.  
His voice heard. And  
His tongue untied.     
VERS. 35. And jesus went about all the Cities, Verse. 35 and Villages, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing every sickness, and every disease amongst the people. 
§. 1. Teaching in their Synagogues. Sect. 1  
What is meant by this word Synagogue? Quest. 1  
First, the word is a Gr: word, but yet frequently Answ. 1 used by the old, and vulgar Interpreter, in the old Testament: It comes from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies  
I. Coggery, to gather together, or to assemble. And  
II. Compoto, to drink, or banquet together: from the custom of so doing, which was amongst them, (Rh●ding.) Hence the place of public meeting for the exercises of Religion, and worship, was called by the Gentiles, Synagogium; and by the Jews, Synagoga; and by the Christians, Synaxis.  
Secondly, this word Synagogue, sometimes was Answ. 2 taken for the place where they convened, and met together, sometimes for the assembly itself, and the men that were gathered together, Acts 13.43.  
Thirdly, some distinguish between a Synagogue, Answ. 3 and the Syn●dri●●, or S●●bodrim; by the former understanding a place for religious worship, and by the latter, a place for Courts, and the dispatch of politic and civil affairs: But this distinction is not generally true, because they are sometimes united and joined together in the Scripture, and the Jews did both judge, and punish in them both. They will (saith Christ) deliver you up to the Counsels, and will scourge you in their Synagogues, Mat. 10.17. Mark. 13.9.  
Quest. 2 Why did Christ teach in their Synagogues?  
Answ. 1 First, this was done, lest he should seem to have condemned the public assemblies, and meetings of the Jews: But this was touched upon, chap. 4.23.  
Answ. 2 Secondly, Christ taught in the Synagogue, that that which he taught might be divulged; according to that charge given by him to his Apostles, What I tell you in secret, publish you upon the house top, Mat. 10. and 28.20. Now this was in respect of the Gospel, and that in a double regard; viz.  
I. That it might equally be communicated unto all, Mark 14.9.  
II. Lest he should have been calumniated, and slandered, if he had taught in corners, joh. 18.20.  
Observe. We may learn hence, That the preaching of the Gospel is to be published unto all. Acts 5.20. Mark 16.15. and 2 Tim. 2.9. Acts 9.20. and 13.14, 44. and therefore we must pray, that it may be freely permitted, 2 Thess. 3.1.  
Quest. 3 Why is the preaching of the Gospel to be published to all?  
Answ. 1 First, because the effects thereof belong unto all; redemption, life, peace, and the like, which are effects of preaching, are offered unto all in the Gospel.  
Answ. 2 Secondly, because it is the power of God unto salvation, (Rom. 1.16.) and the ordinary means of begetting faith, and of bringing us unto salvation, Rom. 10.14. and 1 Cor. 1.18. etc.  
Answ. 3 Thirdly, because it is ordained by God, and propounded unto men, to be the sweet savour of life unto life, 2 Cor. 2.16.  
Object. 1 But it will be objected, we must not cast Pearls before Swing Mat. 7.6. Now the preaching of the word is a Pearl: And therefore it is not to be published to all.  
Answ. 1 First, certainly it is forbidden to preach the word unto some, Acts. 16.6. and ●●. 22. and hence Paul would not stay to preach to them who were obstinate, Act. 18.6. and 19.9.  
Answ. 2 Secondly, but where there is no such direct and particular prohibition there the Gospel is to be preached unto all; it being the nature thereof, and herein differing from the Law, that it neither respects Jew nor Gentile, bond nor free.  
Quest. 4 Who are here to be blamed?  
Answ. Those who preach and teach in corners, secretly, creeping into men's houses, 2 Pet. 2.1. jude 4. Here observe, that I do not speak  
First, of private reading, or conserving together of what hath been publicly taught. Nor  
Secondly, of teaching, exhorting, and instructing of men's own families. But  
Thirdly, of doctrines which hate, or at least fly the light; as the Priscillianists, who hid themselves and conceal their faith whereas they should give an account of their faith, to every one that shall demand a reason thereof, 1 Pet. 3. Certainly, great and heavy is the calumny that ariseth by unlawful Conventicles, and therefore woe be to such as are justly guilty hereof; for they will be found to be of that number, who do evil, and therefore hate the light, john 3.20. Christ we see, teacheth in the Synagogues, and the Apostles in the Temple, Acts 14 and 15 and 16 and 17 chapters.  
That is not by and by, or always true, which Object. 2 is publicly taught: therefore private preaching may be as good as public.  
First, it is a suspicious thing, for a man to be Answ. 1 a turncoat: and therefore they who forsake our assemblies which they have frequented; and meet only secretly, may justly be suspected.  
Secondly, that which is publicly preached, Answ. 2 may be proved and tried, but not that which is taught in obscurity.  
Thirdly, they who meet in corners, and sleight Answ. 3 the public assemblies of the Saints, out of the times, and places of persecution, either  
I. Teach that which is false, and erroneous; and then do wickedly: Or  
II. Teach that which is true, and orthodox; and then they are either malicious and envious, in desiring to conceal the truth, or cowardly and timorous, in fearing to profess, and justify, and own the truth; yea if men do no evil, then why need they conceal and hid themselves?  
§. 2. Healing every sickness, and every disease. Sect. 2  
What is the sense and meaning of these words? Quest. 1  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies healing, or curing. Answ. 1  
Against this it may be objected, Object. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here properly signify, to cure or heal, because it signifies to cure by means, and to heal by medicines, (which Christ did not) whence a part of Physic is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
According to the Physicians, it is true, Answ. that some distinction of words is observed: as for example,  
I. To give Physic, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this may be without effect: for many Physicians use the means, when they do not restore unto health.  
II. To give Physic with good success, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cure, though without second causes. And  
iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to heal, whether by means, or without means. And  
V A man is most properly said to heal, when effectually he cures, or recovers, whether by Physic, as earthly Physicians do, or by a word, as our heavenly Physician here doth: And therefore he is truly said to heal.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the words here Answ. used) sickness and disease, thus differ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a sickness as casts men down; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as only weakens a man, and therefore is not so great as the former. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicknesses are of three sorts, namely,  
I. Some are more easily cured, and healed. And  
II. Some are more hardly cured, & healed. And  
III. Some are incurable, and impossible by men to be healed: but Christ ●●●es All 

Sicknesses.  
Diseases.    
Thirdly, All (healing All sicknesses) is thus to be understood; namely,  
Answ. 3 I. Not that he healed singula generum, all that were sick of all sicknesses; for there were many blind and deaf, and dumb, who were not cured. Nor  
II. That he healed genera singulorum, some of all kind of sicknesses; because there was not at that time in the whole world (much less in the places where Christ came) some sick of all sicknesses, or all kind of sicknesses which are now: for I conceive that the world than knew neither the sweeting sickness, which was once rife and brief here in England; nor the Neapolitan, or French disease.  
III. It may be that Christ did not heal some of all kind of sicknesses which the world than knew. But  
iv That he healed every sickness, and every disease, of all those who either came unto him, or were brought unto him, or in whose behalf he was sent unto. Whence we may see,  
First, that nothing is impossible nothing is difficult unto Christ. And  
Secondly, that Christ sends none away uncured, that comes unto him; not those nine unthankful Lepers, or that most ingrateful and treacherous man, who being cured of his eight and thirty year's disease, did afterwards discover Christ unto the Jews.  
Quest. 2 Why did Christ cure all sicknesses, and all diseases?  
Answ. 1 First, to show his Omnipotency, and the presence of God with him, in all things, and at all Observe. 1 times: whence we may learn, That Christ is accompanied with the strength, and power of God his Father. (Read 2 Cor. 5.19. Act. 10.38. john 5.36.) For otherwise he could not have been a Redeemer.  
Answ. 2 Secondly, Christ healed all sicknesses, to show his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and how his mercy ●s extended towards all (Tit. 3.5.) and he is no respecter of persons, Rom. 2.11:  
Answ. 3 Thirdly, Christ healed all who were brought unto him, that he might spend the whole time of his being upon earth, in doing good: Thereby teaching us, That as we have opportunity, we Observe. 2 must do good unto all, (Gal. 6.10.) and not be unfruitful in good works; remembering that we were created unto labour, and to be helpful unto others? And therefore we must neither be hardhearted, nor close-fisted unto those who stand in need; but to our ability and strength, helpful to them in all things.  
Answ. 4 Fourthly, Christ healed all, to show that it was Observe. 3 only he who took away our infirmities, (Matth. 8.17.) and cured all the maladies of our souls, Psal. 103.2. For as there is no infirmity so great, but he can cure it; so there is none so small, but he will take care of it, and secure it: Grace was given unto him out of measure, that he might be able to heal all our infirmities.   
Verse. 36 Vers. 36. But when he saw the multitudes, he was moved with compassion them, because they fainted, and were scattered abroad, as sleep having no shepherd. 
§. 1. He was moved with compassion on them. Sect. 1  
Why was Christ moved with mercy towards Quest. 1 these?  
The Text saith, Answ. Observe. Because they were as sheep without a shepherd: whence we may see, that it is a great misery to be deprived of Preachers, and a great mercy to be made partakers of preaching: Or, the preaching of the word is the great mercy of God, being given for this end, that scattered sheep might be gathered to the chief shepherd of their souls, Rom. 1.16. and 1 Cor. 1.18, 21.  
How doth it appear, that the preaching of the Quest. 2 word is a great mercy of God?  
By these dependent particulars, viz. 

First, man by nature is in the state of death, Answ. Rom. 5.12.  
Secondly, man by nature cannot free himself from this estate, nor avoid death.  
Thirdly, naturally we are so blind, that we cannot truly see, and know the danger wherein we are.  
Fourthly, as we cannot perceive our danger, so naturally we cannot understand the remedy against it, 1 Cor. 2.14.  
Fiftly, but the word of God is a light unto our feet, and a lantern unto our paths, Psal. 119.105. And therefore Christ hath given a charge to the Ministers, to preach, (Mat. 28.19.) and Saint Paul denounceth a woe against him that shall neglect it, (1 Cor. 9.15.) because indeed their feet are happy, who bring the glad tidings of peace, (Rom. 10.15.) and reconciliation, 2 Corinth. 5.19. Wherefore undoubtedly it is a great mercy of God, for any people to enjoy the preaching of the word.    
How must we hear aright the preaching of the Quest. 3 word?  
First, we must hear it with love, and delight, Answ. 1 and without all weariness.  
Secondly, we must hear it diligently, and attentively, Answ. 2 listening thereto as we would unto a Physician, or Lawyer.  
Thirdly, we most hear it so, that we may correct Answ. 3 our ways, and errors thereby, Psal. 119.9. And this is the sum of all.  
§. 2. Because they fainted, and were scattered abroad. Sect. 2  
What is the meaning of these words? Quest. 1  
First, sometimes this phrase of being scattered Answ 1 abroad,. is understood of the Civil government; when people are without a politic head, or Governor, as 1 King. 22.17. judg. 17.6. and 18.1. and 19.1. and 21.25.  
Secondly, sometimes this phrase is understood Answ. 2 of the Ecclesiastical government: when people are destitute of spiritual Pastors. And thus the phrase is taken in this place. But  
Thirdly, the Text is diversely read. For  
I. Some Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vexati; They Answ. 3 were vexed, grieved and pained. Chrys: O Hier. s. But they were not vexed or grieved, but wearied with daily labour, and travel; Beza. Because they were without a Shepherd to lead; and teach them. Whence we may observe,  
That a man may be wearied in seeking of Observe. 1 Christ, and yet not find him, Hos. 5.6. Mich. 3.4. Luke 13.24. Matthew 7.22. and 25.11.  
Quest. 2 Why do many seek Christ, who find him not?  
Answ. 1 First, because many seek him in a wrong way: it is no wonder if a man cannot find a thing, when he seeketh where it is not; and it is no marvel, if men who seek Christ in self-love, or by the works of the Law, find him not, Rom. 10.1, 2, 3. and Philip. 3.9.  
Answ. 2 Secondly, because many seek him too late, they do not inquire after him maturely, and early, and therefore they find him not, Prov. 8.17. Esa. 55.6.  
Answ. 3 Thirdly, many seek Christ, and find him not, because they are not rightly prepared; that is, they are not freed from the chains of sin, or weaned from the world, but would gladly join the Ark and Dagon together; and desire to retain their sins, and to gain their Saviour. And therefore no wonder if they never find him; for he will not be found of such as will not leave their sins for his sake.  
Quest. 3 How must we so seek Christ, that we may find him?  
Answ. 1 First, we must not seek him merely for our own sakes, but chief for himself.  
Answ. 2 Secondly, we must not seek him by our own works, but by faith in his merits, Philip. 3.8.9.  
Answ. 3 Thirdly, we must not seek him in the way of pleasure, but of affliction, Heb. 12.8. Mat. 16.24  
Answ. 4 Fourthly, we must not seek him in the way of sin; but of righteousness, and true holiness.  
Answ. 5 Fiftly, we must not seek him in the way of new or strange opinions, but in the way of truth; submitting, and subjecting both ourselves, and our opinions to the word of truth, Esa. 8.20.  
Answ. 6 Sixtly, we must not seek him idly, and sluggishly, in our beds, Cant. 3.1. but diligently, and industriously, Prov. 8.33.  
II. Other Copies read, and that more truly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, loosed, untied, or scattered abroad; because things being untied, must needs be dissipared: the meaning therefore is, the people were without a Shepherd, therefore they went astray, and were scattered to and fro, hither and thither. Observe. 2 To teach us, That except people be tied by Pastoral bonds, and ligaments, they must needs err; or except people be restrained by preaching, and attended carefully by Preachers, they will err, and go astray. Read jer. 2.5, 8. and 10.20, etc. and 50.6. Zach. 10.2. and 11.10, 15, etc.  
Quest. 4 Why do people stray, when Pastors are a wanting?  
Answ. 1 First, because it is the office of a Shepherd, to go in and out before his flock, Numb. 27.17. And therefore, where there is none to take that ear, or to discharge that calling, there the people must needs err: For I take it for granted, that man by the light of nature, or by the power of any natural goodness that is in him, cannot find out, or walk in the way of truth.  
Answ. 2 Secondly, because those who break Pastoral bonds, will be held by none; that is, those who will not be restrained from sin, by the honour of God, Religion, his word, and Ministers: those will be subject to no tye at all, but like mad, or possessed men, will break all bonds. Read Acts 20.28. and Heb. 13.17.  
III. Others read Disjecti. And expound it thus, viz.  
First, Errantes, they wandered to and fro, scattered here and there, out of order and rank.  
Secondly, Fluctuantes, they wavered, not knowing what to hold, nor what to do, (Ephes. 4.14.) but were like the Waves of the sea, tossed to and fro.  
Thirdly, jacentes, stertentes, dormitantes, securi, they were secure, and fast asleep: to teach us,  
That those who are loosed from the Ministry of Preachers, become secure; or none are so secure Observe. 3 or presumptuous, as those who are destitute, and deprived of preaching. This appears thus;  
First, the Ministers are Watchmen, set over people, to keep them from sleeping in sin, Ezech. 3. and 33.  
Secondly, there is in people a natural proneness unto peace, and quiet, and carnal security. And therefore when those are gone which should keep them awake, they must needs sleep.   
Vers. 38. Pray ye therefore the Lord of the harvest, Verse. 38 that he will send forth labourers into his harvest. 
§. 1. Pray ye. Sect. 1  
We see here, that although it be a good and necessary work, to send forth labourers into the harvest, yea a work pleasing unto God, and profitable unto men, yet we must not expect it without prayer. To teach us,  
That prayer is the only way to obtain blessings, and good things at God's hands, Mat. 7 7. Observe. Luke 18.1. Act. 6.4. and Ephes. 6.18. and 1 Thess. 5.17. and 1 Pet. 4.7. and 5.9.  
How doth it appear, that we cannot truly hope Quest. 1 to enjoy any blessings without prayer?  
It appears thus, viz. 

First, Answ. because prayer is the ordinance of God; and therefore Elias, without it, could not obtain rain, 1 King. 18.  
Secondly, because prayer is the approbation of our faith; if with a strong confidence and assurance, we make our requests known unto God, it argues faith in us.  
Thirdly, because by praying unto God for good things, we show that  
I. He is the Author and fountain of every good gift, and every perfect being, jam. 1.17. And  
II. That we depend upon him only for those good things which we lack. And therefore, as without prayer we cannot be assured of any good thing, so by prayer we obtain whatsoever is good for us.    
What need is there of prayer, feeling God Quest. 2 hath decreed what he will give us?  
As he hath decreed the end so he hath decreed the means: he who sows not, cannot reap; Answ. and he who eats not, cannot live. And therefore he that desires any blessing, must submit himself to the use of those means which God hath appointed for the obtaining of it.  
God knows what we want, and therefore what Quest. 3 need we pray?  
We pray, Non ut docea●, sed ut desiderium auge●●● (August. de orand● Deum) not that we might instruct God, Answ. but that we might by prayer, set a more sharp and keen edge upon our own desires, after those good things which we want.  
Object. But we are commanded to cast our care upon God: And therefore prayer is needless.  
Answ. It follows not: for we must first pray, and beg, and be instant with God for what we want; and then cast our care upon him, concluding, Father, not as I will, but as th●u wilt.  
Quest. 4 Why must we pray?  
Answ. 1 First, because it is the most certain remedy; God having promised to hear when we call, joh. 16.23, etc.  
Answ. 2 Secondly, because it is Pharmacum generale, the most general means: for  
I. Prayer pierceth, and penetrateth the heavens. And  
II. Is a means to obtain victory in the day of battle, Exod. 17. And  
III. Thereby rain may be procured in the time of drought, 1 King. 19 And  
IV. It is a means to make the barren Womb bear, 1 Sam. 1.10. And  
V By prayer we may obtain pardon of our sins, Luke 18 11. Yea  
VI. It changeth a revealed threatening, jon. 3.10. For jonah had proclaimed, Yet forty days, and Ni●i●eh shall be destroyed: But the King proclaiming a Fast, and commanding prayer, changeth the Commination and sentence, into mercy. And  
VII. It worketh miracles; for by prayer joshua obtained, that the Sun should stand still, and Elias, that the dead should be raised unto life. And  
VIII. It takes away evils, and delivereth out of prison, Acts 12.5.12. And  
IX. It expels, and drives away Satan, Luke 10. And  
X. It ties Gods hands, that he cannot punish, Exod. 32.10. Let me alone, saith the Lord, that I may destroy this people. Ligatum habent sancti Dominum ut 〈◊〉 punia●, nisi ca●● permiserini ipsi Bern. s. The Saints have the Lords hands, by prayer, so fast manacled, that he cannot punish the wicked except they will give him leave. And therefore these things considered, there is great reason, that we should pray for whatsoever good blessing we stand in need of, whether temporal or spiritual.  
Answ. 3 Thirdly, it is necessary that we should pray, because it increaseth our spirits, and inflameth our zeal.  
Answ. 4 Fourthly, because thereby we worship and please God, Acts 6.4.  
Quest. 5 How must we pray?  
Answ. 
General Rules.  The Rules for prayer are either 

General; or  
Particular.    
First, the general Rules to be observed in Rule 1 prayer, are these; namely,  
First, we must pray with the Understanding that is,  
I. Not in an unknown language, as the Papists do, who pray in Latin.  
II. Not without attention; Qu●●●d● & Deo audiri speras, cum teipsum non attendis? Cyprian. How can a man hope to be heard of God, that doth not himself mark what he utters? The Papists here give a double distinction; to wit,  
First, betwixt a perfect and a weak attention: and this distinction, as true, we admit; because we are imperfect in all services, and weak in the best performances: And therefore at best, our Attention in prayer is but weak and imperfect, yet we must strive unto perfection, and labour that our minds in prayer may be wholly taken up with heaven, and heavenly things.  
Secondly, they distinguish betwixt an Initial, & perpetuated Attention; that is, Men (they say) must have an Intention to pray, and an Attention to what they pray, when they begin their prayers; but there is no necessity of continuing this attention, unto the period of their prayers. This distinction, as foolish and false, I reject, because their aim and meaning herein seems to be this, That men must be attentive at first, when they pray unto God, that so they may procure the Lords attention to their prayers; and when once God attends to what we pray, than we need attend no more unto that which we pour out: because God will hear it, though we do not mark it.  
Secondly, we must pray only for good things, Rule 2 & such as are agreeable to the good will of God, 1 john 5. carefully avoiding all petitions, which tend to the hurt either of ourselves, or our neighbour, or our God, or our Religion. For if God hear from us, and grant unto us such requests, it is in anger: according to the fiction of Myd●s his golden prayer, or wish.  
Thirdly, we must pray in faith, (Mark 11.24. Rule 3 james 1.6.) being assured that God loves us, that God hears us, that God is able to help us, yea that he will help us, in as much as may stand with his glory, and our good.  
Fourthly, we must pray with the Spirit, 1 Cor. Rule 4 14. jude 20. Rom. 8.26. For if our requests be the signs and groans of the Spirit, or dictated, and suggested unto us by the Spirit, than they shall be both pleasant unto, and prevalent with our heavenly Father.  
Fiftly, we must pray in humility, Luke 18.13. Rule 5 Latrones, & Errones docent ●e orare. Hier. in vitas patrum: As Beggars pray for an Alms, and Thiefs for a Pardon, so must we for those things which we stand in need of.  
Sixtly, we must pray penitently: How can we Rule 6 comfortably, or confidently pray unto God, until we are assured that we are reconciled unto him, and our sins pardoned? Non prodest medicamentum d●● ferr●● in ●●h●●re. Isidor. In vain is the plaster applied to the sore, so long as the Bullet or iron is in the wound: In vain no we pray for mercy, or any blessing from God, so long as sin is not forsaken, hated, and repent of.  
Seventhly, we must pray perseverantly, Rom. Rule 7 12.12. Continuing until God have heard our prayers, or granted our requests.  
Eightly, we must pray in the name and mediation Rule 8 of Christ, john 16. Acts. 4.12. And that  
I. Because he is the only beloved Son of God, with whom God is well pleased, and in whom he is pleased with us, john 11.42.  
II. Because Christ by his office is our Advocate, 1 joh. 2.1.  
III. Because he only merited pardon and redemption for us.  

particular Rules.  Secondly, the more particular Rules to be observed in prayer, are these; viz.  
Rule 1 First, we must pray daily, and ordinarily; remembering, that God is daily to be worshipped, but prayer is a part of his worship: wherefore we must daily pray, Luke 18.1. and 1 Thess. 5.17.  
Rule 2 Secondly, we must pray fervently, sending forth loud clamours, and strong cries unto God, Psalm 5.5.  
Rule 3 Thirdly, we must pray for particular blessings; for health, james 5.15. for victory, rain, and the like, as was afore said: and that  
I. By an acknowledgement of thy duty; that thou oughtest to pray unto God, and thou wert unworthy to receive any good thing from him, if thou shouldst be negligent herein. And  
II. We must pray particularly, upon a sure hope that we shall obtain what we want, if it be good for us, and the rather, because we pray for it, which is the Lords own ordinance, appointed for the obtaining of what is wanting unto us.  
Sect. 2 §. 2. Unto the Lord of the harvest.  
We see here, that our prayers must be made unto God: for  
First, Christ is the Lord of the harvest, as appears by his sending forth of Apostles and Disciples 
f Mat. 10.1 and Luke 10.1. . Yet  
Secondly, he names not himself, but the Lord, that he may show that labourers come from him. Observe. 1 Hence we may learn, That we must pray unto none, but unto the Lord, Psalm. 50.16.  
Quest. 1 Why must we pray only unto the Lord?  
Answ. 1 First, because he only can give unto us what we want: salvation being only in his hand.  
Answ. 2 Secondly, because he only can attend unto the prayers of all, every where, at once.  
Answ. 3 Thirdly, because he only knows the heart; and discerns whether we dissemble with him, or pray in sincerity.  
Answ. 4 Fourthly, because he loves us above all others; or none loveth us so much as he doth, job. 3.16.  
Object. It will here be objected, we pray unto men for divers things: Paul prays the brethren, and men daily pray and petition Kings, and great, and rich men, and that lawfully; how then do we say, that we must pray only unto God?  
Answ. To pray, may be two manner of ways understood; namely,  
First, in general, for every petition and request; and thus indeed it is true, that we may petition, sue, and make requests unto men: but it must be for some temporal, not for spiritual things: and these requests must be made unto living and mortal men, not unto the dead and glorified Saints.  
Secondly, prayer sometimes is understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for prayer for spiritual graces, and eternal glory, and thus understood, we must pray only unto God.  
Quest. 2 Why is God called the Lord of the harvest? Answ. 1 First, because the harvest is his possession & right.  
Secondly, because the harvest is gathered in by him. Whence we may learn,  
That the collection, and gathering together Answ. 2 of men unto the faith, and profession of Religion, Observe. 2 is the work of God; as evidently appears thus:  
First, Election is his Decree, and the calling of men unto the truth, first came from him.  
Secondly, as it came from God, so it ends in him; for the calleth men to the profession of Religion for his own glory. Read Ephes. 1.4, 5, 6:  
Thirdly, all things which serve hereunto, are but God's instruments; whether the word, or Spirit, or Ministers, or Day (the Sabbath) or Temple (the Church) yea, or Christ himself: All these are the instruments of God, for the gathering together of men unto the faith. And therefore our Saviour here commandeth us to pray unto the Lord of the harvest.  
§. 3. That he would send forth labourers. Sect. 3  
How manifold is the sending of Ministers? Quest. 1  
It is either 

First, Extraordinary, Answ. as was frequent in the old Testament; when sometimes men, sometimes women were suddenly inspired with the Spirit of Prophecy.  
Secondly, Ordinary; and this is two fold; viz. 

I. An internal vocation, and call from God: and this hath in it these two things; namely,  
First, God excites, and stir● up such to have compassion upon the Church, and Children of God; and to desire, that they were able to serve God in this great work of gathering in his harvest.  
Secondly, than God makes them able Ministers, not of the Letter, but of the Spirit, 2 Corinth. 3.6.  
II. An external calling from men, appointed for this end: For the gatherers of this harvest, must be both missi, and permissi; sent by God, and allowed by men.      
By the name of Labourers, which our Saviour here gives to Ministers; we may observe,  
That the Ministers of the word are ordained unto labour. Observe.  
How doth it appear, that the calling of a Minister Quest. 2 requires so much labour and pains?  
First, it appears by the names given unto them; Answ. 1 they are called Fishers, Mat. 4.19. Luke 10.2. and commanded to be painful & faithful Shepherds, joh. 21.15, etc. Act. 20.28. and 2 Tim. 4.2, 5. They are called Soldiers, and Planters, and Builders, and the like, 1 Cor. 9 and 3.7. and 16.10, 16. and 2 Cor. 6.1, 5, etc. and 11.23. Philip. 4.3. and 1 Thess. 5.12. and 1 Tim. 3.1. and 2 Tim. 4.5.  
Secondly, by the work of the Ministers, it appears Answ. 2 that their calling requires much labour and pains: For their work is to attend unto the Church of Christ, which is no small work, containing therein these four things: namely,  
I. To preach the word publicly, Mark 16. 16. and 1 Timothy 5. ●7. and 2 Timothy 4.2.  
II. To labour, by preaching, to make th●●● people perfect men in Christ Jesus, 2 Cor. 11.2. Colos. 1.28.  
III. To love their people with their hearts, and inwardly to be careful of them, and to pray for them, Gal 4.11.  
iv To suffer affliction, and persecution (if need require) for the good of their flocks. Read 1 Cor 4.11, etc. and 2 Cor. 4.8, &c, and 11.23. and 2 Tim. 2.3, etc.  
Quest. 3 How may a good Minister, and painful labourer be known?  
Answ. 1 First, a good labourer gains more by his working than he spends upon himself in his diet: so, a good Minister doth not spend all his labour and study upon his flock, but still saves, and gains something for himself; being himself bettered by his preaching and study.  
Answ. 2 Secondly, a good labourer spends (in a manner) the whole day in labour; and but a small part of it in eating: so, a good Minister spends both day and night, (1 Thess. 2 12.) in care, labour, and study; and in comparison of the time therein spent, spends but little in refreshing of himself.  
Answ. 3 Thirdly, a good workman works as painfully when his Master is absent, as when he is present: so we, though absent, in body, should yet notwithstanding, be present in spirit; and as careful privately to pray for those who are under us, as publicly to preach unto them.  
Answ. 4 Fourthly, a good labourer is a shamed to come into his Master's sight, that day that he hath been idle: so, a faithful Minister will cry Perd●dimus diem, and grieve for the misspending of any one day, wherein he hath not brought some glory to God, or good to his Church, or benefit or comfort to some of his children.  
Answ. 5 Fiftly, if a good labourer labour all day, and gain nothing, than he grieves for his bad success: so the good Ministers of God grieve and mourn when they labour all night and catch nothing. Read Luke 5.5. and Heb. 13.17.  
Sect. 4 §. 4. Into his harvest.  
Observe. We may observe hence, That the end of a Ministers labour is to gather in God's harvest. Here we must take notice of two things; to wit,  
First, in every age of the world, there is a double labour of Ministers; namely, first, Seedtime; then secondly, Harvest-time: first they must sow, than they must reap, Rom. 15.20. and 1 Pet. 2.25.  
Secondly, as in America there is a perpetual harvest, there being something ripe every month in the year, in some part or other of it: so is it with the Ministers 〈◊〉 for always so long as the world lasts, there will be a perpetual harvest; some still ready to be gathered to the faith, and the profession of Religion.  
What are the works which God requires of these labourers? Quest.  
God requires of them these divers and several works, viz. 

First, to sow the ●eed, that is, Answ. to preach the Word. And  
Secondly, to water it, that is, to nourish and cherish what gins to take root, or to labour daily that the Word may be the more clear to the understanding of the hearers; and that they may grow up, and increase in knowledge [Ego plantavi, hoc est, initia p●sui, quia primus ●ester ●●●tor fui. Apollo's verò ●igavit, hoc est, bene positam doctrinam illustravit, & ●●●it 
g Aretius' in 1 Cor. 3.6. ]  
Thirdly, to hedge in the corn, that it be not trampled down; that is, labour to fence them about with Domminations & Threaten, and legal fears, that thereby they may be kept from sin: and to hedge them in with sound Doctrine, 
 that the viperous brood of Heretics may not seduce them.  
Fourthly, to labour to ripen the corn, that is, to strive, that they may be the surer fixed, and rooted in faith, and built up in all holy and spiritual knowledge, Ephes 1.18.  
Fiftly, to harrow the field, and to break the clots; tha● is, to labour to break and humble the obdu●●●●, and obstinate hearts of hardened sinners, by the hammer of the Word.  
Sixtly, to gather in the Wheat; that is, to gather men unto the Communion of the Saints: for there is a double gathering of the righteous; namely,  
I. By the Ministry of earthly Ministers, the Preachers of the Word; when they are gathered unto the faith, and profession of Religion and the true Church.  
II. By the Ministry of heavenly Ministers, the Angels, when by them they are gathered into God's gainer; that is, the Triumphant Church in heaven.  
Seventhly, to cast the Tares into the fire; that is, to give over unto Satan those who will not repent: This we do unwillingly, and always but hypothetically, because we are commanded to be merciful and charitable, and to hope the best.      

TO THE CHRISTIAN READER.  
CHRISTIAN READER, If thou knowest me, I know thou standest amazed (and no wonder) to see the insolency of this our Age; and how truly the Poet prophesied, when he said, Scribimus indocti, doctique poemata passim.  
That with the Cripple in the Acts, we are running, and leaping, 
Acts 3.8. Hebr. 5.12  assoon as ever we have found our legs: yea, undertaking to teach others, when we have need ourselves to be taught. Indeed, great may their boldness be thought, that seek without fear to set forth their knowledge, (or rather, as I have done, their ignorance) and suffer their do to be seen, they care not of whom. For, not only thereby do they bring men to think, that they stand much in their own conceit; but also they seem to assure themselves, that all men will like whatsoever they writ, which is a great folly to imagine. Now the best way for an Offender (in this kind) to find favour, is to pretend a good intent, and if a good intention happen to produce an evil action, then to accuse himself, and not to stand upon his own justification. And therefore (having by this Book both betrayed my own folly, and given great occasion unto others to talk largely of me) that thy censure may be the lighter, I will Article against myself: My intention in the publication of this imperfect Piece, was sincere; namely, that by these my weak endeavours, God might gain some Glory, and his people (my Countrymen) some profit; and these were a pair of such sharp Spurs, and prevalent Motives in, and unto me, that I fear many will either say, or think, that (according to the Proverb) I made more haste than good speed.  
Skilful Musicians are hardly induced to play, but unskilful Fiddlers will scrape before they be entreated, verifying the old Proverb, None so bold, as blind Bayard. Our great and learned Scholars (when they writ) excuse themselves in their Epistles Dedicatory, or to the Reader, that they were unwilling to be seen in print, and were induced to write, being overcome with the importunity of their friends, who would take no Nay: But I cannot thus excuse myself (and therefore am so much the more inexcusable) for I was not provoked, nor persuaded to make myself a public Spectacle to all English eyes, by any friends, but willingly put myself upon it, deserving therefore the whole blame for it. Indeed the first Movers of this work, was God's glory, and the Churches good; and therefore (whatsoever I deserve) let me entreat thee (Christian Reader) not to take that with the left hand, which was given with the right; nor sinisterly to censure what was dexterously meant, but to accept it in good part. The Lord commanded, that those who could not bring gold, or silver, or purple, or scarlet, or fine linen, 
Exod. 25.3, 4, 5.  for the making of the Tabernacle, should bring Goat's hair, or Rams skins, or Badgers skins; and promised, that their offerings should be accepted, not according to the worth of the thing offered, but according to the ability, and estate of the offerer. Yea, God is graciously pleased to accept of a Mite, at a poor woman's hands, and of two Talents increase, where he gave no more: Wherefore do thou imitate thy Father herein, taking thankfully, and blessing God for a weak work, from a weak workman: And as Charity covers a multitude of sins, so show thou thyself to be endowed with this Christian virtue, by being more ready to cover, than discover a fault, more ready to excuse, than accuse the faulty.  
I will entreat thee briefly to take notice of two or three particulars, and so I will commend thee to the Lords gracious protection, and this Book to thy Christian consideration.  
First, I do not propound in this work, to teach Teachers, or to instruct those from whom I might receive instruction; for both the language, and method, and matter, and style thereof show, that it was written ad vulgus, only for the help, and benefit of the unlearned, although perhaps the wise may learn something therein.  
Secondly, I do not profess myself to be an Interpreter; and therefore I do omit some Verses wholly, and some in part; picking and choosing what I understand best myself, and what I conceive may be most profitable and useful for thee.  
Thirdly, a Gentlewoman having wrought in silk a curious Rainbow, another viewing of it, thus carped at it, that the Rainbow should have all colours in it, and this was defective, not having such or such: To whom the skilful Sempster thus subtly answers, That she saw but one side of the Bow, and therefore those colours she could not see, she must suppose them to be on the backside. Let me entreat thee (courteous Reader) to do thus, and if thou meetest with any Question, or Objection slightly answered, to suppose that it is either more fully answered in some other place of this Tractate, or is to be handled more amply in the ensuing Evangelists.  
Fourthly, some places I have handled herein something largely, either because I have publicly treated of them, and so my Meditations have been enlarged, or because my helps have been more therein. Now if in those places some necessary things (as thou conceivest) be omitted; Remember, I saw only with my own dim eyes, and conceived with my own dull heart; and if I had the eyes, fancies, and understanding of all, the work certainly would have been by much better than it is.  
Fiftly, if thou meetest with any thing which thou canst not understand and at once reading over, then read it twice, that thou mayst understand what thou readest; for otherwise thou wilt not benefit thyself by thy reading: Legere & non intelligere negligere est; A man reads no more to purpose, than he understands. And if thou canst not read the divisions, and subdivisions which ever and anon thou shalt meet withal, then repair to any Minister, or Scholar, and they will easily teach thee.  
Sixtly, if thou findest any thing which dislikes thee, either in the Method, or Matter; Remember, this is not the work of any of our Antistites, or mighty men, or Worthies of our Church; but of one who is no old man in years, and but a child in Understanding. And therefore (I say) if thou spiest any faults in this untimely and imperfect Book (as many will be spied by seeing eyes) then do with them as Appelles did who covered Venus' mole with her finger that it might not be spied. Where the bear cannot find Origanum to heal his grief, he blasteth all other leaves with his breath: So many reject whatsoever they read, if their expectation be not fully answered in every thing: But this is no pious practice, and therefore I entreat thee not to imitate it; but make use of that which is good, and labour to hid and conceal what is amiss.  
Seventhly, refuse not to buy this Book because the Author is alive; for thou needst not fear any additions at all. 
Epistle to the Reader.  Master Wilson having set out the Art of Rhetoric and in Rome being in danger of his life for it, was entreated when he came home, to amend it, that it might be reprinted: Whereunto he answered, That his Book should mend itself, if it would, and make him amends for the danger he was brought into by reason of it; for, for his part he would own it no more. So say I, take this as it is, for I assure thee, having exposed it to the wide world, I will never receive it, nor  it any more; but as Beggars do with their Brats, let it shift for itself. Artificers are sometimes enamoured of their own works, as Archidamus of his wooden Dove, Pygmalion of his Ivory Image, and Arachne of his wooden Swan: resembling herein Narcissus, who doted upon his own shadow. Believe me, I am none of these, for I am so sensible of my own inabilities, that none can dislike what comes from me, more than I do in myself; neither have a lower conceit of me, than I have of myself. When I call to mind, how the Arabians, being stuffed with perfumes, burn Hemlocks; and in Hybla, being cloyed with honey, they think it dainty to feed on Wax; and how the Eagle, fearing to surfeit on spices, stoopeth to by't on wormwood: Then I confess I have some hope that this Book will please some ; for we do so surfeit, and are so cloyed with rare, learned, and Scholarlike Books, that plain ones, and unlearned perhaps will relish with us.  
Eightly, although there be many defects which may occur unto thee in this Miscellany, yet excuse them and me, thus; That as the Vine is more regarded, that beareth Grapes, than the Ash that hath nothing but leaves; and the Deer that increaseth the Park, more than the barren do; and the Orchard that is fraught with fruit, than that which hath nothing but Bloom●▪ So it is better for a man to have but a little Learning, and to employ it wholly to the good of others, than to have much buried in him, and learned only unto himself: for Bonum quo communius eo est melius.  
Ninthly, some 'scapes thou wilt meet withal, which were committed through the negligence and eversight of the Printer: but they are rectified and amended in the end of the Book, in the Errata, whereunto I entreat thee to turn, when thou findest any fault, and having found the correction, to amend it with thy Pen.  
Tenthly, and lastly, thou hast a profitable Index at the end of the Book, wherein thou mayst see what is contained in the whole Work, and how readily to find out any of the things contained. Thus entreating the Lord to enlighten thy understanding, that thou mayst understand what thou readest; and to sanctify thy affections, that thou mayst put in practice what good duties thou understandest; I bid thee in the Lord,  
Farewell. Thine in CHRIST JESUS, R. W.    


CHAPTER X.  
Verse 1 VERS. 1. And when he had called unto him his twelve Disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease. 
Sect. 1 §. 1. He called unto him his twelve Disciples.  
Observe. Our Saviour here calleth these twelve by their old name, Disciples, not by their new, Apostles; that he might teach us, That Apostles are not chosen, but only out of Disciples: or, that we must first be Disciples, before we can be Apostles.  
Quest. 1 How often were these twelve called, and sent?  
Four several times: viz. 

Answ. First, when they were called into the family and society of Christ; to follow him, and to be his Disciples, Mat. 4.18, etc. Mar. 1.16. Luke 5.10.  
Secondly, when the twelve were separated from the other Disciples, unto the future Apostleship, and were called Apostles, Mar. 3.13. Luke 6.13. john 15.16. Mat. 19.28, etc.  
Thirdly, when they were initiated into a particular office, and sent only unto the Jews: and of this the Text speaks, as also doth Mark. 6.7. and Luke 9.1.  
Fourthly, when they were fully sent, by a perpetual ordination unto the Gentiles; as Matth. 20.19. and Mark 16.15. and Luke 22.36. and Acts 13.46. And thus we see how they were called, and sent by degrees.    
Quest. 2 Why must Ministers be Disciples, before they be Apostles? the servants of Christ, before they teach others?  
Answ. 1 First, because Piety is the greatest help unto the work of the Ministry: and therefore is first to be learned, and laboured for.  
Answ. 2 Secondly, because ability is not given by Miracle; but God blesseth our endeavours: And therefore it is necessary that learning should go before the undertaking of the Ministry. To this purpose, mention is made of the School of the Prophets, 1 Sam. 19.20. and 2 Kings 2.3, 5. And Paul telleth us how he was brought up under Gamaliel, and how himself taught Timothy, Aquila and Apollo: yea, hence it was that Universities were founded in those places where Christianity was embraced. And therefore, those who despise Learning and Literature, are unfit for the Ministry; neither savour of the Spirit of God.  
Sect. 2 §. 2. And gave them power.  
Observe. 1 We learn hence, That all power is from God; and every good thing in Man, is from divine strength.  
Quest. 1 How doth this appear?  
Answ. 1 First, most clearly from these Texts of Scripture, 1 Chron. 29.12. james 1.17. john 19.11. Mat. 6.14. and 1 Tim. 6.16.  
Answ. 2 Secondly, we have lost that power which was given us by nature, (Rom. 3.23.) being now so impotent, that we cannot so much as think a good thought, 2 Corin. 3.5. And therefore it is evident that all power comes from God: and the true way unto God, is,  
First, to go out of ourselves, and to confess and acknowledge that we have no power nor ability at all unto any thing that is good: we should confess our own naughtiness, and nothingness, and cast ourselves at the feet of God, as good Origen did, confessing that we are but unsavoury Salt. Then  
Secondly, let us beg, and entreat new strength from God; praying with David, Teach (Oh Lord) my hands to war, and my fingers to fight.  
Thirdly, it is evident that all strength is from Answ. 3 the Lord, in the work of the Ministry: for  
I. Preaching is unprofitable, without a calling, and sending from God, Rom. 10.14. How can he preach (that is, profitably; or by his preaching beget faith in you) except he be sent? And therefore except God shine in us, we cannot enlighten, 2 Cor. 4.6.  
II. Hearing is unprofitable, except God imprint, and infuse Faith in the Hearers: for if the Word be not mixed with Faith, it cannot profit, Heb. 4.2. Now it is God that both opens the heart, (Act. 16.14.) and gives a blessing to the Word, 1 Cor. 3.7. Paul may plant, and Apollo may water, but God gives the increase.  
Fourthly, it is apparent that all power is from Answ. 4 God; and that in regard of him all things are passive, if we look upon Miracles, which are wrought only by the finger of God: but of this elsewhere.  
To whom did Christ here give power? Quest. 2  
To his Apostles, and in them to the Church. Answ.  
What power did Christ give to the Church? Quest. 3  
First, he gave a limited power, not absolute: Answ. 1 this being so undeniable, that it is not questioned. I enlarge it not.  
Secondly, he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority unto them, Answ. 2 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power, Luke 9.1. Men can give the former unto Men, but not the latter; that is, Authority, but not Power; but God gives both.  
I. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authority over every hurtful thing, Luke 10.19.  
II. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power: he promised it when he was ready to ascend up into heaven, Act. 1.8. And he performed presently after; read Act. 3.12. and 4.33. and 6.8. Rom. 15.19. and 1 Thes. 1.5.  
Thirdly, he gave a miraculous power, or power Answ. 3 to work Miracles, Acts 10.44. and 19.6.  
To how many of the Apostles did Christ give Quest. 4 power?  
Unto all, to judas as well as the rest: Answ. for the Text is plain, He called unto him his twelve Disciples, (now judas was one of the twelve, verse 4.) and gave them (that is, all of them) power, etc.  
Whence we may learn, That wicked Men Observe. 2 may be true Ministers, (Matth. 7.22. and 23.1. and 1 Cor. 9.27.) Balaam prophesieth, and God often useth the Ministry, and service of wicked Men; bad Ministers may strengthen the feeble hearts of the righteous, as the stalk upholds the Corn; and yet when the Wheat is gathered into the garner, with the straw, they shall be burnt in unquenchable fire.  
Sect. 3 §. 3. Over unclean spirits, and to heal sicknesses and diseases.  
Observe. The phrase here is worth observing: He gave them power over Satan, that 

They might cast him out,  
They might cure sicknesses and diseases,   Because Satan wrought in them.  
Whence we may observe, That where evils are either brought, or continued, there Satan is the cause thereof: for he provokes David to number the people, 2 Sam. 24. he tempts unto sin, that God may punish; he hinders sinners from repentance, because he knows that would turn away wrath, and appease the anger of God, jonah 3.3. yea, sometimes he is the Minister of God to inflict diseases, as we see job 2. and Luke 13.16.   
Verse. 2 VERS. 2. Now the names of the twelve Apostles are these; The first, Simon, who is called Peter, and Andrew his brother, etc. 
Sect. 1 §. 1. The names of the twelve Apostles.  
Our Evangelist here intimates the degrees of the Apostleship; for in the former verse, they were called Disciples, but here Apostles, after they are called, that they may be sent abroad. But yet we see, that it is only these twelve who are called Apostles, and not the seventy (although they were also sent to preach the Gospel) for they are still called Disciples, Luke 10.1.  
Observe. Whence we learn, That there are degrees of eminency and dignity in the Ministry itself; read joh. 6.70. Mat. 19.28. and 1 Cor. 12.28, 29. and Ephes. 4.11.  
Quest. Who are here blame-worthy?  
Those who maintain a parity, and equality of all Ministers: Indeed as Noblemen and inferior Justices are equal; and alike, in regard of their conjoynt charge, when they are joined together in Commission: so Ministers are equal, in regard of the Ministry; but in regard of eminency and dignity, all are not alike; for the degree of the Apostleship did excel the Disciples and all others.  
Object. 1 But these twelve Apostles are after this called Disciples: And therefore Apostles, and Disciples are equal; jesus going up to jerusalem, took the twelve Disciples apart in the way, (Mat. 20.17.) And again, He called his twelve Disciples together, and gave them power, etc. Luke 9.1.  
Answ. This name Disciple, is a general name unto both: for Apostles and Disciples, are not membra dividentia, but Genus and Species; for all Apostles are Disciples, (as was showed in the former verse) but all Disciples are not Apostles: And hence our Saviour sometimes calleth the twelve, Disciples, (Luke 9.1.) and sometimes, Apostles, Luke 9.10.  
Object. 2 But others, besides those twelve, are called Apostles: and therefore there is no difference of degree between Apostles and Disciples.  
First, the name Apostle is used diversely, namely; Answ. 1  
I. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Christ; consider the Apostle, and high Priest of our profession, Hebrews 3.1.  
II. Sometimes extraordinarily: thus S. Paul is called an Apostle, although he were not one of the twelve, yet because he was extraordinarily called by Christ to the work of an Apostle.  
III. Sometimes the word is used generally, for all those who labour in the work of the Ministry: thus Titus is called an Apostle, and also the rest who were employed in the Lords work: Whether any inquire (saith S. Paul) of Titus, or our Brethren, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostles of the Churches, 2 Corin. 8.23. And thus Epaphroditus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Apostle of the Philippians, Philip. 2.25.  
iv Sometimes the name is used abusively, They that boast are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, 2 Cor. 11.13.  
Secondly, although the name Apostle be thus Answ. 2 diversely used sometimes, yet this hinders not the genuine and natural acception of it, namely, for those twelve: according to the plain Text of Scripture, When it was day, jesus called unto him his Disciples; and of them he chose twelve, whom he called Apostles, Luke 6.13. where we see the name Apostle distinguished from Disciple, and given as proper, unto the twelve.  
The Apostleship, or place of an Apostle, is extraordinary; Object. 3 and therefore from thence we cannot from thence prove a disparity, or inequality, in those who are ordinarily called, as all are now.  
First, it doth not seem that the place of an Answ. 1 Apostle was extraordinary: for although S. Paul show many extraordinary callings, and places, and things in others, besides Apostles, 1 Cor. 12.28, 29. yet he omits them all, Ephes. 4.11. speaking there only of ordinary places, and yet even there Apostles are mentioned. But  
Secondly, the best rule of perpetuity, is Use, Answ. 2 and Necessity: and therefore by way of distinction, I say,  
I. In the Apostles, there were some things which were extraordinary; as to work Miracles. And  
II. Some things ordinary; as to govern Churches, to call Counsels, to determine of Controversies, and points in difference, Act. 15. Now although the first were peculiar unto themselves, yet the second is communicable unto others; that is, principally to those whom God hath raised to greater eminency, and dignity in the Church.  
§. 2. The first Simon, who is called Peter. Sect. 2  
How many names had this first Apostle? Quest. 1  
Three; namely, 1 Simon, Answ. which signifies either fatness, (Staplet. s. Mar. 3.) or obedient. 2 Peter, a petra, from a Rock; namely, either from Christ, or from his confession of Christ, Matth. 16.18. 3 Cephas, a Rock, or a stone, joh. 1.42.  
When was he first called Peter? Quest. 2  
Answ. 1 First, certainly not when he was brought by Andrew unto Christ, joh. 1.40. Neither  
Answ. 2 Secondly, when he was called with Andrew, from mending the Nets, Mark 1 16. But  
Answ. 3 Thirdly, when the twelve were ordained by Christ, to be with him, and to go to preach, Mark. 3.13, 14.  
Answ. 4 Fourthly, & therefore it was before they were actually sent to preach, and work Miracles: of which sending, this Text speaks; as also, Mar. 6.7.  
Because it is here said, primus Petrus, The first, Peter: the Papists collect, (though falsely) That Peter was the Prince of the Apostles, and that he was Primate of them, and had pre-eminence above them: And they object for the proof of Peter's pre-eminence, many things; namely,  
Object. 1 First, Peter was the first that confessed and acknowledged Christ to be God: therefore he is the Prince of the Apostles.  
Answ. Both Antecedent and Consequent are false, or uncertainly true. The whole Argument stands thus:  
He that first confessed, and acknowledged Christ to be God, is the chief of the Apostles.  
But Peter first confessed, and acknowledged Christ to be God.  
Therefore Peter is the chief of the Apostles.  
The first proposition they prove not, either because it is too hard to do; or else because to prove the truth thereof, is to overthrow the second Proposition, which they fight mainly for.  
The 2d proposition is false, That Peter was the first who acknowledged Christ to be God. For  
First, he was acknowledged by john Baptist; Behold the Lamb of God, joh. 1.36.  
Secondly, he was acknowledged by Andrew; We have found the Messiah, the Christ, joh. 1.41.  
Thirdly, he was acknowledged by Philip, before any confession from Peter, that we read of; We have found him, of whom Moses in the Law, and the Prophets did write, jesus of Nazareth, joh. 1.45.  
Fourthly, he was most plainly acknowledged by Nathaniel; Rabbi, Thou art the Son of God, thou art the King of Israel, joh. 1.49. And therefore, if the Major of this Argument be true, than the Minor is false: and if the Major be false, than the Minor follows not from it, but is plain Nonsense. For if he who first acknowledged Christ to be God, be the chief of the Apostles, than john Baptist, or Andrew, or Philip, or Nathaniel, are rather than Peter. Now if this Major be false, That he that first confessed and acknowledged Christ to be God, is the chief of the Apostles; then this is true, That he that first confessed Christ to be God, is not the chief of the Apostles: to which, add their Minor, and the Conclusion will be this; Therefore Peter is not the chief of the Apostles.  
Fiftly, Peter's confession is made in the name of all the Apostles, or the rest of the Apostles did confess, together with Peter, Christ his Deity; as appears by the Plural number, We believe, and are sure that thou art that Christ, the Son of the living God, joh. 6.69. If we consult with Cyprian, Hilary, and Beda, concerning Nathaniel, they will tell us, Eum agnovisse Christi divinitatem: That he acknowledged Christ's Deity. If we ask Augustine and Primasius, what they think of him; they will tell us, Confessionem eand●m, quam Petrus diu posteà professus: That his confession of Christ was the same with that which was made by Peter, long after. See Fulke against Rhem. S. Mat. 16.18.  
Sixtly, I might take the Papists first Proposition; and from thence (by adding, and proving this second, That the devils confessed Christ before Peter) deduce a horrible, and impious Conclusion: but I forbear it.  
Secondly, they object again, Peter is called Cephas; Object. 2 as much as if a Man should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Head, or a Head: Therefore he is the Prince, and Primate of all the Apostles.  
This is too great audaciousness and presumption, in divine things, Answer. to make (quidlibet e quolibet) any thing of any thing, to prove any Tenet by any Text: but it is here inexcusable, to wrest that which the holy Ghost hath expounded; and to call that a Head, which he calls a Stone, (joh. 1.42.) and to make that a Greek word, which is a Chaldean.  
Thirdly, they object again, He is called Peter; Object. 3 and that not in the beginning of his calling, but when the twelve Apostles were ordained to be sent abroad to preach, Mat. 5.1. and Mar. 3.13.  
First, it is uncertain when he took this name Answ. 1 of Peter. But perhaps  
I. It was included under Cephas, which was given him, joh. 1.42. Because the one signifies a Stone, and the other a Rock. Or  
II. Perhaps this name was imposed upon him, when he was called with his Brother Andrew, to be a Disciple of Christ, Mat. 4.18. Or  
III. Perhaps afterwards, when he made his confession of Christ, Mat. 16.18.  
IU. But I care not to grant what they desire; viz. That this name, Peter, was given unto him when the Apostles were ordained; because it may seem so from Luke 6.13, 14. where it is said, that jesus chose twelve, whom he called Apostles, Simon, whom he also named Peter, etc.  
Secondly, he was then called Peter, (Ad distinguendum Answ. 2 ab altero Simone Chanani, Hier. s.) that he might be distinguished from the other Simon the Canaanite.  
Thirdly, there is a difference between Peter Answ. 3 (derivatively) and Petram, a Rock; because Petra either signifies Christ, 1 Cor. 10. or Peter's confession; as many of the Fathers expounded it.  
Fourthly, if Peter be not the Rock itself (as Answ. 4 I hope they will not say) but only built upon the true Rock, Jesus Christ; then he is no more than are all the other Apostles, yea all the faithful, for they are built upon Christ; Rev. 21.14. Ephes. 2.20. and 1 Pet. 2.5, etc.  
Fourthly, Maldonat objects here, That judas is Object. 4 named last, of all the twelve: And why? only because he was worst of all, and most unworthy: And therefore Peter was named first, because he was the best of all, and most worthy.  
First, it is no plausible arguing from a Traitor Answ. 1 to a Primate, or Prince.  
Secondly, grant it, that judas was the most unworthy, Answ. 2 and Peter the most worthy, in regard of age, or eloquence, or a grace in ready speaking, or the like; yet this is nothing to the purpose, because we speak not of intrinsical dignity and worthiness, or eminency of parts, but of authority and power.  
Answ. 3 Thirdly, the Antecedent is false, if Chrysostom be to be believed before Maldonat; for he saith, That judas is not named last of all for his wickedness, but perhaps because he was last called of all the Apostles, or because Christ placed him so; and that, neither in regard of dignity or power, but of order. For it is requisite and necessary, in all troops or multitudes, that there should be a first and last.  
Object. 5 Fiftly, they object, But it is said Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the First, in this verse: this is the objection of Bellarmine, lib. 1. de Pontif. cap. 18. and of Stapleton. s. Peter is named first, and that by all the Evangelists; who, although both Mark, and Luke vary from Matthew, in the placing of some of the rest, yet all three name Peter first: whereby it is apparent that he is first, in regard of dignity and power.  
Answ. 1 First, Peter is named first: therefore he is the chief, follows not; for Priscilla is not better than her Husband, because she is first named in the Text, and Aquila after her, (Acts 18.26.) S. Paul himself saying, that the man is the woman's head, 1 Cor. 11.3.  
Answ. 2 Secondly, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First, (as Theophylact interpreteth) hath reference to his brother Andrew, who was called before, and Peter after: for these two Brothers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the two first that were called.  
Answ. 3 Thirdly, if the rest of the Apostles be not named according to dignity (as the Papists grant) then why should we think that Peter only is? Let them give a reason of it, without begging the question.  
Answ. 4 Fourthly, it is evident, that the Scripture doth not perpetually observe the same order in such rehearsals; as Revel. 21.19. the twelve Apostles are compared to twelve precious stones, whereof the Jasper is the first; but Exod. 28.20. where the twelve precious stones are named, which should be set in Aaron's Breastplate, the Jasper stone is the last. Now if the Jasper, for the dignity thereof, do signify Peter in the Apocalypse; how then is it placed last in Exodus? And therefore we may here say with Origen, who thus writeth of the order of the twelve Patriarches; Sciendum est quod in singulis locis, etc. Hom. 17. in Gen. It is to be marked, that every where, where the Scripture maketh mention of the Patriarches, there is great diversity in the order: for there is one order observed in their nativity, (Gen. 29.) another in their going down into Egypt, (Gen. 46.) another when they are blessed of jacob, (Gen. 49.) another when they are numbered to do any thing in the wilderness, (Num. 1.) another when the Land of Canaan was divided. After the same manner, when the twelve Apostles are named, they are not always set down in the same order; as follows by and by.  
Answ. 5 Fiftly, to that of Stapletons' (alleged also by Bellarmine, lib. 1. de Pontif. cap. 18.) that Peter every where is named first, though the rest be not set down always in one order. I answer, so is Reuben the first named of all the Patriarches, in those five several places noted by Origen, in the former answer; he is the first borne, first entereth into Egypt, first blessed, first numbered, first divided; yet Reuben for all this, was not the chief among the Patriarches: neither by this reason, is Peter the greatest among the Apostles.  
Sixtly, Peter is not always named first; for Answ. 6 james is named before him, Galath. 2.9. And when james, Cephas, and john perceived, etc. Two shifts Bellarmine hath for this; the first is gross, the second is good.  
I. He denies the Text, saying, It should be read Cephas, james and john: but this is gross, to cut a knot, which he should, but cannot untie. Or  
II. He saith, james is read first, because he was Bishop of jerusalem: this reason is good, because hereby he directly overthrows himself; for if james be mentioned first, because he was Bishop of jerusalem; then at jerusalem, Peter was not before james, but next unto him; and consequently not Prince of the Apostles.  
Thus also his Brother Andrew is named before him, joh. 1.44. and he not named first, before the rest, but only with the rest, Mat. 20.24. When the ten (whereof Peter was one) heard this, they disdained.  
Seventhly, Peter is named first, because he was Answ. 7 the most ancient in years, or one of the first that was called: And so S. Hierome saith, ask the question why Peter was preferred before john; Aetati delatum est, quia senior erat: His age was preferred, because he was the elder 
h Lib. 1. Advers. jovin. .  
Eightly, the Catalogue of the twelve Apostles, Answ. 8 is thrice recited, namely, by the three first Evangelists, that we might fully know by whom Christ planted the first Church through the whole world: but in the order of reciting the Apostles, lurks no mystery, if we may credit Theophylact, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Indifferenter sic recenseri; nulla dignitatis vel potestatis ratione habita. The holy Ghost names the Apostles indifferently, not having therein any respect either unto their dignity, or power. Vides non ex dignitate nominatos, quia Iacobus ante johannem 
i Chrys. s. ; We see the order of dignity is not observed in the reckoning up of the Apostles, because james is named before john. Ne quis ob hoc (quod Prius nominatur) primum faciat Petrum 
k P asm. s. . Let none think Peter to be the chief of the Apostles, for this reason, because he is named first of all.  
Ninthly, I conclude and confess, that there Answ. 9 is a Primacy among the Apostles, Sed ordinis, potestatis, confessonis, non honoris 
l Ambro. s. . But it is of order, not of power; of confession, not of honour: and thus we grant Peter to be Chief of the Apostles.  
Sixtly, and lastly, Maldonate upon this verse, Object. 6 objects yet further, Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First, absolutely, and none are called the second, or third; therefore First doth not denote a Primacy or Precedency, but only an Order. For if any had been called second, he might then have rather seemed to have been inferior unto Peter, who is called first: as the second in the kingdom or the next unto the King, is inferior unto him.  
Answ. 2 Secondly, but neither is this perpetual, or universally true, things or persons, being often called first, and second, in regard of time, not of honour, or order; as we read of a first man, and a second, 1 Corinth. 15.47. And yet the first is not the chiefest, or most honourable, or of most power, and dignity; for the first man is of the earth, earthy: but the second man is the Lord from heaven: And therefore the Jesuit may as well prove hence, Adam to be more worthy than Christ, as Peter to be more worthy than the rest of the Apostles 
m Pareus. s. .   
Verse 5 VERS. 5. These twelve jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not. 
Sect. 1 §. 1. Go not into the way of the Gentiles.  
Quest. 1 What is meant here by the way of the Gentiles?  
Way is taken 

Answ. First, sometimes for this whole life, as Math. 5.25. and 7.13. john 14.4.  
Secondly, sometimes by the way of the Gentiles is meant, wicked manners, and vain customs; Read Psalm. 1.1.6. and 10.5. and 14.3. etc. joh. 24.23. and 34.11.21. Esa. 59.7. etc. jerem. 10.2.3.  
Thirdly, sometimes by the way of the Gentiles, is meant, the ways, or paths, by which men went unto the Gentiles. As jerem. 2.18. Esa. 7.3. and 9.1. and 11.16. And thus it is taken in this place.    
Quest. 2 Why are the Apostles forbidden to preach unto the Gentiles?  
Answ. 1 First, because they were strangers from God, and the Covenant of mercy, Ephes. 2.12.14. etc. and 4.18.  
Answ. 2 Secondly, because the Covenant of grace was only made with Abraham, Isaac, and jacob; and therefore the Israelites were called the people of the Covenant, Psalm. 110.2. Esa. 2.3. Mich. 4.2. yea hence Christ is called the Minister of the Circumcision. Rom. 15.8. etc. And the Oracles of God are said to be committed unto them, Rom. 3.2. and 9.4.  
Object. But it may here be objected, that Gentiles were admitted to the hearing of the word, yea and that by the precept of Christ, who commanded his Disciples (after his resurrection) to go into all the whole world, and preach the glad tidings of his passion, and Ransom, paid for all men 
m Math. 28.19. and Mark. 16 16. .  
Answ. 1 First, the preaching of Christ belongs of right unto the Jews; whence it is said, salvation is of the jews, (Rom. 9.4.) And that the Gentiles partake of their spiritual things, Rom. 15.27 
n 1 Cor. 9.11. .  
Answ. 2 Secondly, as yet the fullness of time was not come, that Christ should be manifested unto the Gentiles, (Galath. 4.4.) and therefore God as yet suffered them to walk in their own ways 
o Acts. 14.16. .  
Answ. 3 Thirdly, the word was not preached, nor Christ proclaimed to the Gentiles, until the Jews were rejected, and had rejected the promulgation thereof: And thence the fall of the Jews is called the riches of the Gentiles, Rom. 9.12.25 Yea hence it is said, that it was necessary the Gospel, should be first preached unto the Jews, Acts. 13.46.  
§. 2. Into the Cities of the Samaritans enter ye not. Sect. 2  
Why doth not our Saviour say here as before, enter not into the way of the Samaritans, but into Quest. 1 the City of the Samaritans?  
First, perhaps it was, because the Gentiles being more remote from them, they must necessarily Answ. 1 undertake a journey for to come unto them: And therefore our Saviour saith, Go not into the way that leads unto the Gentiles. But the Cities of the Samaritans were nigh at hand, wherefore he saith, enter not into them. Or  
Secondly, perhaps it was, because he could not prohibit them the ways and paths of the Samaritans; Answ 2 Samaria. being situate betwixt judea, and Galilee, (john 4.4.) Gualt. s. and joseph. Bel. jud. 3.2. And therefore our Saviour saith, enter not into their Cities, and not go not into their ways, for they could not avoid that when they went too and fro betwixt judea and Galilee.  
Why doth our Saviour speak here in the singular Quest. 2 number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enter ye not into the City of the Samaritans?  
First, some think that here is Answ 1 Numerus pro numero:. the singular number for the plural.  
Secondly, Erasmus thinks our Saviour to speak Answ. 2 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he would say, Enter into no one City of theirs at all.  
Thirdly, others say (and Erasmus doth not Answ. 3 gainsay it) that our Saviour speaks here of Samaria itself.  
Fourthly, but there were other Cities besides Answ. 4 this, which were possessed by the Samaritans, as appears plainly john. 4.5. And therefore the meaning plainly is this, that the Samaritans must not be taught, which Inhabited those places, which once belonged unto the ten Tribes.  
Here we may observe these few short particulars namely;  
First, that the ten Tribes were separated from the other two under jeroboam.  
Secondly, that Samaria was built by Omri, 1 King. 16.24.  
Thirdly, that it was made the head of the ten Tribes.  
Fourthly, that it was depopulated, and the inhabitants carried into captivity by Hoshea, 2 King. 17.  
Fiftly, it was destroyed by Hircanus, and re-edified by Herod, and called Sebaste. joseph. 13.18.  
Sixtly, who these Samaritans were, follows by and by. Quest. 3  
Why must not the Samaritans be taught, or preached unto? was not the promise made to the twelve Tribes?  
Four reasons may be given hereof. To wit,  
I. Because they were Apostates. M.  
II. Because they were odious to the Israelites. N.  
III. Because they were not Jews at all. O.  
iv Because thus the rejection of the Jews is justified. P.  
M. First, 
M Answer. 1.  the word must not be preached unto the Samaritans, because they had relapsed, and fallen from the profession of the true Religion; and that  
I. Under jeroboam, (1 King 12.28. etc.) and all his successors until Hoshea. And  
Observe. 1 II. Being admonished by the punishment of Lions, yet they abstain not from their Idolatry, 2 King. 17. Whence we may learn, that those who forsake Religion, shall be rejected and cast off; when the Church had married an harlot (Gomer) the issue was Lo-ruchama, and Lo-ammi, Hos. 1. The meaning is, that when any particular Church shall fall from God unto Idols, from the worship of the Everliving God, to the service of false Gods, and Idolatry; that then they shall be no longer the Lords people, nor pitied of him, or made partakers of mercy by him. We see this in Ephraim, Hos. 13.1. and 14.1. And in the parable of the Vineyard which must be let out unto other Husbandmen. The end of all God's Ordinances, is to bring us unto Religion, and to make us subject thereunto: For this end we were separated, 
p Tit. 2.14.  elected, called, 
q 1 Thes. 4.8.  and created 
r Ephes. 2.10. . And therefore we need not go to search the secret will, and hidden decree of God's predestination; neither must we too much press or enforce the words of an external Covenant; but we must examine faithfully, whether we have addicted ourselves unto Religion, or separated ourselves from it.  
Quest. 4 Who err here?  
Answ. 1 First, those that boast of an outward Covenant, as the Israelites did in times past; and as the Papists do now: who brag of our Saviour's words unto S. Peter, I have prayed for thee, that thy faith should not fail, Luke 22. This should remember, that the Covenants which God makes with a people or nation, are always conditional, as is evident, Rom. 11.22. yea he will rather raise up Children to Abraham of stones, than have wicked Children, Math. 3. For although the promises were made to Israel, yet not to Israel according to the flesh; as we see by the rejection of Ephraim, Hos. 13. and judah, Ezeck. 16 And therefore the Church of Rome, in stead of boasting of promises which wrestedly are applied unto them; they should examine, whether they be not separated from the true Religion? namely;  
I. Whether the authority of the word of God, (with them) be whole, and sound, or corrupted rather by their false expositions, and wicked additions of Traditions, which they equal with the Scripture, and hold as available and sufficient to build an Article of faith upon, as the word?  
II. They should inquire if they have not diminished, and lessened the merits of Christ, as insufficient to save us from punishment, without our own humane satisfactions.  
III. They should examine, if most palpably they have not given the worship due only unto God, to Idols; and set up the abomination of desolation in the holy place?  
iv They should mark, if they have not invented other sacrifices, besides Christ, by which they hope to be saved; as the Church treasure, and the Pope's pardon, and merit of their own works, etc.  
V They should consider if they have not diminished, and lopped off an essential part of a Sacrament from the Church; taking away from their Laity the Cup, although the contrary was both plainly prescribed by Christ, and practised by his Apostles. If they consider these and many more things, wherein they have degenerated from the primitive Church, they will have small cause to boast.  
Secondly, they err here, that boast of their Answ. 2 profession, and vocation, without sanctification: certainly outward things are insufficient to bring us to heaven; for thereunto is available, only the application of the death of Christ, revealed to the heart by faith: But yet these things cohere and go together, as the Tree and the fruit doth. And therefore let none dream of a vocation without sanctification; for whosoever is called, and regenerated, is sanctified, Rom. 8.30. 1 Cor. 6.11. Thus we have the first reason, why the Apostles must not preach to the Apostate Samaritans'.  
N. Secondly, the word must not be preached to Answ. 2 the Samaritans, because they were odious to the Israelites; according to the woman's speech, The jews have no commerce or Communion at all with the Samaritans, john 4. And hence the Samaritans would not receive Christ into one of their Cities, because they perceived he was going to Jerusalem, Luke 9.53. And the Jews thought that they could not disgrace Christ more, than by calling him a Samaritane 
s joh. 8.49 . So inveterate was the hatred betwixt the Jews and the Samaritans.  
Why were the Samaritans so odious unto the Quest. 5 Jews.  
First, because they being Gentiles, possessed Answ. 1 the inheritance of the Israelites: as appears, 2 King. 17.  
Secondly, the Jews hated them, because they Answ. 2 were Idolaters; and that,  
I. Under jeroboam 1. King. But  
II. More under Salmanassar; for he brought in amongst them, five Nations, or five several sorts of Heathenish people, with their household, and Country Gods 
t joseph Antiq. 9.14. , or rather seven sorts of Idolaters (2 King 17.) who ceased not from their Idolatry, though they were extremely punished with Lions.  
Thirdly, the Jews hated the Samaritans, because Answ. 3 they were perpetual enemies unto the Jews, read Ezra 41.2.10. Nehem. 41. etc. Yea when the Jews were in affliction, 
u joseph Antiq. 9.14. and 11.4.8.  the Samaritans denied that they were Jew's, or any thing of kin unto themv.  
Fourthly, the Samaritans were hateful unto Answ. 4 the Jews, because they despised the Prophets, admitting and embracing only the Pentaten●h, or five Books of Moses, Carthus. s. And  
Fiftly, because in imitation of the Jews Temple Answ. 5 in Jerusalem, the Samaritans built one in Garizim: which was founded by Sanballat, in the time of Alexander the great, and dedicated to jupiter the defender of strangers, 2 Macch. 6.2. and joseph. Antiq. 11.7, 8. And about this the woman disputes with Christ, john 4.20. Our fathers worshipped in this mountain, and ye say that in jerusalem is the place where men ought to worship: Now the reason why they thought that God was to be worshipped in this mountain, was this, because jacob erected there an Altar unto the Lord, (Gen. 33.20.) And because Simeon, and Levy, and judah, and Issachar, and joseph, and Benjamin, stood upon this mountain Gerizzim, to bless the people when they came over jordan, Deut. 27.12.  
Observe. 2 From the third answer we may observe, That those who are enemies to the Church of God shall be rejected: read these places, and we shall see that God will love those who love his Church, and hate those who hate his Church, and set himself against those who set themselves against his Church, Gen. 15.14. Psalm. 129.5. Exod. 23.22 Deut. 33.29. Esa. 29.7. and 41.11. and 60.12. jerem. 12.14. Acts. 7.7.  
Quest. 6 Why will the Lord reject and destroy the enemies of his Church?  
Answ. 1 First, because the Church is the Lords portion, and the lot of his inheritance: and therefore those who are enemies unto the Church, are enemies unto God. Reade Deut. 32.9. etc. Psalm. 17.8. Zachar. 2.8. and 12.2.3.9. and 14.12. judg. 5.31. and 2 King 19.22. Esa. 49.25. joel 3.2. Philip. 1.28.  
Answ. 2 Secondly, because it is an Argument of a wicked & reprobate man to oppose the religious, or religion of Christ. Egone ausim vel joco lacessere. August.  
Object. 1 Against this answer, it may be objected, Saul persecuted, and opposed the Professors, and profession of religion, Act. 8. And yet he was no Reprobate.  
Answer. But he repent of it, and continued not in it; and therefore was pardoned, 1 Tim. 1.13.  
Quest. 7 How are the godly, and religious opposed?  
Answ. 1 First, Accusando, by accusing of them unjustly of any crime.  
Answ. 2 Secondly, Deridendo, by deriding and scoffing them for their religion.  
Answ. 3 Thirdly, Impediendo, by hindering the progress of Religion, and their progress in Religion, by taking away in toto, or lessening in tanto, the preaching of the Word.  
Answ. 4 Fourthly, Odiendo, by hating them in heart. And thus we have the second reason, why the Apostles must not preach to the Idolatrous Samaritans.  
Answ. 3 O. Thirdly, the word must not be preached to the Samaritans, because they were not jews at all, but Gentiles; for all the Israelites were carried captive (2 King. 17.6.18.20.23.) and all the Cities were replenished with Heathens, either by Salmanassar, (2 King. 17.24.) or by Esar Haddon, Object 2 Ezra. 4.2. Against this it will be objected, that they profess themselves to be Israelites, john 4.20. yea at the least, they were mixed with jews: for in such cases, when they led any Cities into captivity; they were wont always to leave some, and to reserve some remainders of the true Inhabitants, as jerem. 52.16. and 2 King. 24.14. and 25.12.  
Answ. 1 First, when all are not carried into captivity, but some are left; for the most part (if not always) the Scripture doth express it, as jer. 52.16. And therefore where no such thing is expressed, we are not bound to believe it.  
Secondly, they do not seem to be mixed; and that, Answ. 2  
I. Because none knew the external worship of God, (2 King. 17.26.) As appears by this message sent to the King of Assyria; The nations whom thou hast removed, and placed in the Cities of Samaria, know not the manner of the God of the Land, etc. And  
II. Because the King of Assyria upon this message sent one Priest unto them, to instruct them, 2 King. 17.28.  
Thirdly, their professing of themselves to be Answ. 3 jews, was but hypocritical, and counterfeit; as the Hagarens call themselves Saracens; when the State or Commonwealth of the jews was in prosperity, than they would be jews; but when the jews were persecuted by Antiochus Epiphanes, than they said that they were not jews, 
u joseph. Antiq. 9 14. & 11. 8.  but Sidoniansv.  
Fourthly, the Samaritane woman speaks unto Answ. 4 Christ, according to the received manner of speech; namely, Ex professione, non origine, that they were of the seed of jacob, or joseph, by profession, but not by descent and lineage.  
P. Fourthly the word must not be preached Answ. 4 to the Samaritans, because thus the following rejection of the jews, for the Gentiles, is justified; the Samaritans, and Gentiles being first rejected for the jews.   
VERS. 6. 
Verse. 6  But go rather to the lost sheep of the house of Israel. 
Who were these who are here called Israelites, Quest. 2 unto whom the Gospel must be preached?  
The word Israel is diversely taken; namely,  
First, generally for the twelve Tribes, before jeroboams' time, Deut. 4.20. and 9.26. Esay 8.14. Answer. and 43.1. and 44.1.  
Secondly, for the ten Tribes under Ephraim and Samaria; and this is frequent with the Prophets after jeroboams' time.  
Thirdly, sometimes for the people of judah and the two Tribes, 1 King. 12.17. Esa. 1.1.3. and 4.2.3. and 5.7. Zeph. 3.14. Zach. 1.19.  
Fourthly, Israel sometimes signifies the Elect, and Predestinate nation, and people, and thus it is taken divers times in the Epistle to the Romans.  
Now it is taken in this place in the third sense, for jerusalem, judah, Benjamin, and the Levites there; and not in the first or second acception, because (in the former verse) they were forbidden to go unto the Samaritans; nor in the fourth signification of the word, because then all the jews should have been permitted, and many who were elected among the Gentiles, and so Samaritans' prohibited and debarred of the Word.  
How can these be called Israel? For  
I. The name was given unto jacob, and derived Quest. 2 unto all the twelve Tribes. And  
II. After the twelve Tribes were divided into Ten and Two; the name Israel was given to the ten; and the two Tribes, judah and Benjamin were called by the name of judah, or jews. And  
III. There were by many more, in the ten Tribes, than in the two; for as Ephraim was the greatest, so Benjamin was the least. And therefore how can the people of judah, the two Tribes, be called Israel?  
Answ. 1 First, some in answer hereunto, fly unto the Allegorical sense; for Israel after the flesh, (1 Cor. 10.18.) and this is frequent in the New Testament. But this seems not, because then all the Elect among the Samaritans and Gentiles, should be denied the word of God.  
Answ. 2 Secondly, the name Israel is justly given to judah, in a double regard; namely,  
I. Because it is the name of the Covenant; but the Covenant was made with judah, Zeph. 3.15. And  
II. Because the ten Tribes were carried into captivity; and if any remained, they were polluted with Idolatry among the Heathens: whence we may learn,  
Observe. 1 That multitude, glorious names, and titles, outward prerogatives, and privileages, do not confirm the true Church.  
First, not multitude; for evil men and Heathens may be as the sand by the Seashore 
x Rom. 9.27. .  
Secondly, not glorious names and titles: for All are not jews that are so called 
y Apoc. 2.9 .  
Thirdly, not outward prerogation: For To the jews were committed the Oracles of God: and yet they were rejected at last for their disobedience, Rom. 3.1.2. and 9.4.6. and 10.3.  
Quest. 3 Why will none of these prove a true Church?  
Answ. 1 First, because God judgeth us by our hearts, and inward man; and therefore no outward thing will approve us unto God, 1 Sam. 16.8.  
Answ. 2 Secondly, because all outward things are mutable; therefore none can be a mark of the true Church: The Vineyard is sometimes let out to other husbandmen.  
Answ. 3 Thirdly, but I may yet further answer, that Christ doth not here simply name Israel, but the house of Israel: as if our Saviour would say, wheresoever they are (if so be they be but true Israelites) they belong to this house, Temple, Zion, jerusalem. Hence observe,  
Observe. 2 That they are not acceptable unto God, who separate themselves from the house of God, Rom. 16.18. jude 19 Yea hence profession and society are joined together, Heb. 10.23.25. The truth hereof more particularly appears thus.  
First, the Church is but one house, yea one body. And  
Secondly, Union and Unity is a sign of the true Church, Act. 5.12.13. and 1.14. and 2.42. and 4.32.  
Thirdly, Union is a sign of our union with our head, 1 john 1.3. And therefore Christ wisheth it, and prays for it, john 17.11.22.  
Quest. 4 How manifold is this Union?  
Answ. Twofold, namely:  
First, general, in profession this is mentioned, Heb. 3.1. and 4.14. And  
Secondly, particular, in the worship of the Temple: for the Lord loves public assemblies.  
Quest. 5 Who are faulty here?  
Answ. 1 First, those who separate themselves from the Church: Certainly these were always odious, that is, Donatists, Circumcellions, Separatists, and the like.  
Is all kind of separation evil, and to be avoided? Quest. 6  
First, wicked men must be severed from the assemblies Answ. 1 of the Saints, jer. 15.19. Ephes. 5.7.11.  
Secondly, we must go out from among wicked Answ. 2 Idolaters, Esay 52.11. and 2 Corinth. 6.14.17. and Revel. 18.4. And this is blessed, Luke 6.22.  
Thirdly, but we must not separate ourselves Answ. 3 from the Church of God; for although we are separated, Tim. 2.14. yet it is, not from, but into the society of the Church, 1 Pet. 2.  
Secondly, those who refuse the holy worship Answ. 2 of the Temple, and public assemblies: let those who neglect the Congregation of God, and his public service, and think they can serve him as well at home, read confiderately these places, Psal. 68.26. and 96.6. & 100.4. & 111.1. & 122.1. and Act. 2.46. and 1 Corinth. 11.18. and 14.34.  
Why were the Apostles sent unto Israel to Quest. 7 preach the Gospel?  
First, because Christ would have it so; or that Answ. 1 he might show that he is obliged unto none, but will have mercy upon whom he will have mercy, Rom. 9 Whence we may learn,  
That God directs, Observe. and sends his Ministers Ad placitum, whither he himself lists, Act. 14.2. and 16.6. And the reason hereof is, because by sin, death is due unto all, and pardon or mercy unto none, except it be of mere grace and favour: Now the preaching, and Ministry of the Word is the way unto salvation; and therefore God gives it (and justly may) to whom he pleases.  
What is here required of all men? Quest. 8  
First, those unto whom God hath not sent the Answ. 1 Word, must acknowledge & see Gods correcting hand upon them (it being a sign of anger, yea a great plague, to be deprived of the preaching of the Word) than they must hunger after it, and seek it, and turn unto the Lord, and pray, feed us oh Lord.  
Secondly, those who through God's mercy Answ. 2 enjoy the Word, must  
I. Confess and acknowledge the great goodness of God, in sending it unto them. And  
II. They must remember, that they are to give an account for the Word, which they are made partakers of; for God expects fruit from such: & woe be to those who frustrate his expectation, Heb. 6.7. etc. And therefore such must examine,  
First, If they deride, and mock the Word which is sent unto them, Act. 19.9. Or  
Secondly, If they kill, and persecute the Preachers of the Word. Or  
Thirdly, if they be hardened, obstinate, and rebellious, refusing to hear, Rom. 10.20. Or  
Fourthly, if the Word heard, be not mixed with faith, Heb. 4.2. Or  
Fiftly, if they begin in the Spirit, but end in the flesh, Gal. 3.3. Certainly heavy is the account which those have to make, which show forth no other fruit of Preaching than these.  
Secondly, the Apostles must go now only to Answ. 2 the lost sheep of the house of Israel, that the mouths of the Jews might be stopped, or that they might have no exception against him, saying, He sent his Disciples to the Gentiles and Samaritans, who were thought by the Jews, to be most vile. Hier. s.  
Answ. 3 Thirdly, Christ sends his Apostles to the house of Israel, that he might thereby show that he was not angry, although they had despised him: Ergo leni phrasi demulcet: Oves (non spontè errantes sed) seductos-perituros, etc. And hence he calleth them Sheep, but not such as wilfully wander; but such as are seduced, and led aside, and ready to perish.  
Answ. 4 Fourthly, the Apostles were sent to the Israelites, that Christ their Master might first exercise them in judea, as in Palustra, that they might afterwards be more fit to endure the lists of all nations. Chryst s. hom. 33. And  
Answ. 5 Fiftly, because the Law ought to have this privilege, to enjoy the first preaching of the Gospel; and hereby the sin of the Jews was made the more inexcusable, in that they were with more diligence instructed; who notwithstanding, received not the Gospel: when as the Gentiles, towards whom less diligence was used, received it. Hilar. s.  
Answ. 6 Sixtly, Christ sends his Apostles to Israel, because he was sent to be the Minister of the Circumcision, and to fulfil the promises made to the Fathers: he therefore at the first, held the Gospel within the bounds of the Elect nation; intending afterwards, when the time should be fit, to publish it to all. Calv. s.  
Answ. 7 Seventhly, the moving, or efficient cause of this, was, because Israel was the Nation of the Covenant, (Acts 3.25.) to whom the promises were made, (john 4.22. Acts 13.26. Rom. 9.4.) And as yet the Kingdom of Heaven (as Ambrose sings in his Te Deum) was not opened to the Gentiles: neither was to be opened, until Christ pronounced Consummatum est, It is finished: for the Gospel was to be published to the Gentiles, when the partition wall should be broken down, which yet stood betwixt the Jew and Gentile; the breaking down of which partition, was signified, when the vail of the Temple was rend asunder at the time of Christ's passion. Thus this gate of the Kingdom of Heaven was opened unto the Gentiles, two manner of ways; namely,  
I. By the Resurrection of Christ. Calvin. s. joh. 4.4. & Ambros. s. Mortum— resurrexit.  
II. By the obduration of the Jews, Romans 11. And therefore it was necessary (saith Saint Paul) that the Word of God should first be preached to the Jews: and when they would not receive it, then to offer it to the Gentiles, Act. 13.46.  
Quest. 3 What if the Jews should have admitted, and received the Word; should salvation then have been denied unto the Gentiles?  
Answer. No: for if the Jews had been come 〈◊〉 unto Christ, they should then have been as le●●n (Mat. 13.31.) and as a holy lump, (Rom. 11.16.) And would certainly have endeavoured to do, as Christ's commands Peter, namely, being converted, to convert their Brethren, (Luke 22.) the Gentiles.   
VERS. 7. And as ye go, preach, saying, The kingdom of heaven is at hand. 
§. 1. And as ye go. Sect. 1  
From these words many things are by many collected; namely,  
First, some collect hence the office of an Evangelist, or Preacher of the Gospel, to wit, to go from place to place, and not to remain or abide always in one place, as we now do.  
Secondly, others deny this, and that for these reasons, viz.  
I. Because the Churches are every where now established: and therefore it becomes not us (like begging Friars) to go preaching up and down.  
II. Because this (to go from place to place) is the work and office of an Apostle, and not of an ordinary preacher of the Gospel.  
III. Because it is unworthy the office, and place of a preacher of the Gospel, to go up and down begging for his meat, as the Mendicants do.  
iv Because Ministers must expect a command, or calling, sending, or at least a permission from that Church wherein they live.  
Thirdly, Observe. from these words (as ye go) we may rather collect, That the preaching of the word, is not to be limited to a few places, but to be extended unto all, Mark 1.38. This was the fire that Christ came to kindle, Luke 12.49. And this was meat and drink unto him, to preach, publish, and propagate the Gospel, john 4.34.  
What is here required of Ministers? Quest.  
To snatch, and lay hold upon every occasion, Answ. of preaching the word every where. Whether  
First, our Church should send us to preach and plant the word in some foreign place of heathenism: as they did, Acts 13.3, etc. Certainly if Rome had not caused a corrupt Religion to have been preached in India, she had deserved praise for sending preachers thither. Or  
Secondly, whether the reverend Prelates should allow Sermons upon the weekdays (as hath been in divers Shires, principally in Yorkshire, in the time of that famous Prelate, Bishop Matthew) at those Churches which have no settled preachers. Or  
Thirdly, whether occasion extraordinarily offer itself: Now in all these cases we must willingly and readily offer ourselves to preach and promulgate the Gospel: If our Church would send us abroad, we must go; If our Prelates would permit us to preach to those upon the week day, who have no preaching upon the Lord's day, (nor unto whom we can then preach in regard of our own particular charges) we should not be backward, but every one in his course helpful, and ready to uphold, and further it. If we should be entreated (when we are provided, and not employed) either by a Pastor, or his people, to preach, we should not lightly refuse it. If any extraordinary occasion should invite us to preach, we should not decline, but embrace it: That is, if a Minister should come to a ●●ll congregation upon the occasion of some Baptising, or Marriage, or Burial, or Fair, or the like; if he were provided, and permitted, it were Christianlike done to preach: For when Christ saw a multitude, he began to preach, Mat. 5.1. upon which words Musculus observes, Quando datur frequens congregatio excitantur Ministri ad concionandum. And thus Peter, Acts 3. and Paul, Acts 17. take occasion to Preach Christ.  
Certainly, if  
First the obedience of the Church be observed, that we have a commission, or at least a permission to Preach from the Church wherein we live. And  
Secondly, if the rule of decency be observed. And  
Thirdly, if scandals, and giving of just offences be avoided: Then the word may be preached always, and every where, in season, and out of season, 2 Tim. 4.2. both because it is the word of God, and seed of salvation; and also because herein we imitate our Lord Christ.  
Sect. 2 §. 2. Preach.  
We see here that lost and wandering sheep must be reduced, and brought home again: and that by the Preaching of the word, to teach us,  
Observe. That the means of bringing us home unto Christ, is the preaching of the word: the truth hereof in general appears by these places, Rom. 1.16. and 16.25. and 1 Corinth. 1.18.21. Titus 1.3. But more plainly by these particulars, namely;  
First, because as God gave his word, so he gave also Preaching (Rom. 10.8 and 1 Pet. 1.25.) and Preachers, Ephes. 4.11.  
Secondly, because God forbids those to Preach, who are not sent, Rom. 10.15, etc. or not called, as Aaorn was, Hebr. 7.  
Thirdly, because God blesseth, and assisteth those whom he calls, and sends: that is,  
I. He enables them by his grace in some measure, for that great calling; making them able Ministers, 2 Cor. 3.6. and 4.6. And  
II. He blesseth their labours with good success, making them profitable, and powerful, for the reducing of lost sheep unto Christ, Acts 2.47. Romans 15.29. and 1 Corinth. 3.6, etc. 2 Tim. 4.17.  
Fourthly, because where he will not have those who go astray, to be reduced, and brought bacl, there he denies the word, Amos 8.11, etc. Acts 16.6. and 19.9.  
Fiftly, because still those who are converted, are converted by Preaching. Read the places in the margin 
b Acts 2.41. and 4.4. and 8 6.35, etc. and 10.34 etc. and 11 19.20.26. and 13.42 etc. and 17 11. Object. .  
But it may here be objected, This is but a temporal precept to preach the word: and therefore it is not the means now of bringing us home unto Christ.  
Answer. I deny the antecedent: because it is not a temporal precept, but an eternal; continuing from the beginning to the ending: as may be thus proved.  
First, God himself preached divers ways, and after manners, unto Adam, Abraham, and jacob, Heb. 1.1.  
Secondly, God hath enjoined, and commanded the Prophets to preach unto his people, Esa. 40.9. yea to lift up their voices, and reprove them, Esa. 58.1.  
Thirdly, the Lord sanctified john Baptist in the womb, for this end, that by preaching he might bring many children unto their fathers, Mal. 4. Luk. 4. Matth. 3.1. etc.  
Fourthly, Christ himself preacheth, yea spends his time wholly in preaching and working of miracles, Matth. 4.17. and 9.35. and 11.1. Ephes. 2.17.  
Fiftly, here he commands his Apostles to preach to the jews, and the lost sheep of Israel.  
Sixtly, afterwards he makes this precept concerning preaching, general for all people, Matth. 28.20. Go and teach all nations; and promiseth to be with them, and to assist them, Mark 16.16.  
Seventhly, and to the Churches which are established, he hath given Pastors and Teachers, Ephes. 4.11. unto whom he hath committed the care of his flock, Acts 20.28.  
Eightly, yea this he hath ordained until the end of the world (Ephes. 4.13. etc.) and his second coming, 1. Tim.  
Who are here to blame? Quest. 1  
First, those Pastors who being called unto Answ. 1 this work, are negligent therein, not caring how seldom they preach: Saint Paul enforced himself to preach, and did strive therein, (Rom. 15.20.) because he knew that a woe belonged unto him if he did not preach, 1 Corinthians 9.15.  
Secondly, those are here faulty who neglect, Answ. 2 and despise the word preached: whether it be  
I. Through tediousness, and wearisomeness: this is so common, as nothing more; men usually are so weary of the word, that they slight and contemn it, Amos 8.11. Or  
II. Through an opinion of another Spirit: or as though the Spirit of God would teach them without the word. Indeed it is said, that the faithful under the Gospel shall be taught of God, jerem. 31.32. but this is by his word, and the preaching thereof, as was showed in the proof of the point. Or  
III. Through curiosity; except the word preached be sweetened: Here  
First, hearers are to blame, who having itching ears, despise sound doctrine, loving, and liking only acquaint, and rhetorical, and humane learning.  
Secondly, speakers, who vaunt themselves, or seek only for praise, and applause, by their acute, neat, and eloquent discourses? Not like Paul, who desired only to preach in the demonstration of the Spirit: Nor like Peter's preacher, who must speak as the Oracles of God, yea so as that God in all things may be glorified through jesus Christ 
c 1 Pet. 4.11. .  
Thirdly, they are very faulty here, who hinder Answ. 3 the preaching of the word: the more careful we are to promote Preaching, the liker we are unto Christ: and the more we oppose or hinder it, the more unlike, yea contrary we are unto him: This was the fault of the jews continually, Matth. 23.13. and Acts 14. For they still withstood, and hindered the word of God, and the preaching of Christ: And this is too great a fault now in our days, and places: For  
I. Some dissuade others from the preaching of the word: as the Papists, and Seminaries do.  
II. Some forbidden others the preaching of the word: Now these are either masters of families who will never, or very seldom suffer their servants to come to Divine Service, or Sermons: or else idle Ministers, and dumb dogs, who neither will, or can teach their people themselves, nor suffer them to go where they may be taught: This is as much as in them lies, to hinder them from conversion, Christ, and salvation.  
III. Some calumniate, detract, and slander the godly Ministers of the word, that so their mouths may be stopped, and they hindered from preaching.  
Answ. 4 Fourthly, they are to blame here, who make other use of the word preached, than this, that they may be converted thereby: Certainly we are lost, and wand'ring sheep, until we be reduced unto Christ; and therefore although it be a good thing for a people to have a faithful, and careful Pastor; yet it is unprofitable unto them, so long as they are not brought home by him, unto the Shepherd of their souls, jere. 51.9. Luke 5.5.  
Quest. 2 What is meant by this word, preach?  
Answer. It signifies to publish, and proclaim: to teach them,  
First, that preaching is a work publicly to be performed. And  
Observe. Secondly, that in preaching, they must rather teach then persuade: Or  
That the chiefest office, duty, and work of a Minister, is publicly to teach his people the Christian faith: here two things might be distinguished, namely;  
First, Quomodo docendum? how must they teach? they must teach them publicly; not secretly, 
d john 18.20.  but on the house tops, Matth. 10.27.  
Secondly, Quid docendum? what must they teach? they must teach the doctrine of faith, and the mystery of the Gospel, Rom. 6.25. For thus did the Apostles, Acts. 2.29, etc. 3.13, etc. and 8.5.35. and 10.36, etc. and 4.10, etc. For herein is perfected, and performed the promise of God, that the world should be enlightened by the preaching of Christ, Luke 2.32. Rom. 10.18, etc. And hence salvation is called knowledge, john 17.3.  
Quest. 3 Is nothing else required of Ministers, but only to teach publicly?  
Answ. Certainly many other things are required of Ministers besides this: to wit,  
First, some private duties, namely,  
I. To watch, attend, and be careful over their flocks, Acts 20.28. Hebr. 13.17.  
II. To admonish them lovingly alone, 1 Thes. 2.11.  
III. To reduce and bring home those who err and go astray: For although to admonish an offender, and to labour to reclaim him, be a Christian office, general, and common to all Christians (as appears by these places, Coloss. 3.16. and 1 Thess. 5.14. Heb. 3.13. and 10.24.) yet the Ministers are principally, and more particularly obliged and tied hereunto, 1 Thess. 5.12.  
Secondly, some public duties there are also required of Ministers, beside public preaching; namely,  
I. To pray for them, Act. 6.4. And  
II. To administer the Sacraments unto them, Matth. 28.20. And  
III. To reconcile, and make up breaches, between those of their flock: and to labour to compose jars, and to quench all sparks of grief. And  
iv To confute those errors, and false opinions, which their people hold.  
V To use the power of the Keys, whether unto binding, or losing, as just occasion offereth itself. But  
VI Chief Ministers must exhort, 2 Tim. 4.2. and publicly admonish, 2 Pet. 1.12. etc. and 3.1. And therefore often, to Doctrine is added Exhortation, (Act. 2.38.40. and 3.19.) But the Principallest of the two is the declaration of the mystery of Christ, and godliness, 1 Tim. 3.16.  
Who are here to blame? Quest. 4  
First, those who neglect the preaching of the Answ. 1 Word, and public assemblies; what promise can they cleave unto, who despise the preaching of the Word? that being by the Divine Ordinance of God the means whereby we must be taught and instructed, in the knowledge of the truth.  
Secondly, they are faulty here, who excite, and stir up the affections without knowledge; for Answ. 2 hence came zeal without knowledge; therefore Saint Paul labours, that the Colosians may be first rooted, grounded, and established in the faith, Colos. 1.9.10. and 3.16. I will not here dispute, whether the judgement should first be informed, or the affections awakened? For certainly, as faith and Repentance do mutually beget one another, and are reciprocally begotten; so doth knowledge and affection: And yet there is a sort of knowledge, which seems to be first; because Ignoti nulla cupido, a man cannot love that which he knows not: And again, the affection being inflamed, kindled, and excited, doth draw us to a more sublime, and inward knowledge.   
VERS. 8. Heale the sick, cleanse the Lepers, Verse 8 raise the dead, cast out Devils: Freely ye have received, freely give. 
§. 1. Cleanse the Leper. Sect. 1  
Why is the Leper here separated from the sick? Quest. or particularly named, and not generally included under these words, Heale the sick?  
First, this was not because the Leprosy was an Answ. 1 incurable disease; for there are many other diseases (in nature) incurable; or at least, for the most part, which are not here particularised, but implied under this Word Sick. Yes, the Leprosy itself was not incurable.  
Secondly, but Sickness and Leprosy are here separated, Answ because they differ in signification: For  
I. Sicknesses signify the weakness of the mind, and the want of health in the heart. But  
II. Leprosy is condemned as an impure thing, by God; and therefore such must be extruded out of the Congregation of the faithful: And therefore it is said here, Cleanse the Leper: but Heale the sick; to teach us; that,  
First, in sickness we receive strength from God, and are freed from the weakness and infirmities of the soul; and corroborated, both in our understanding, affection, and obedience. And  
Secondly, that in Leprosy, we are received, and restored unto the love of God, and the assemblies of the Saints.  
Sect. 2 §. 2. Freely ye have received.  
Our Saviour here commands them to give freely, because he hath sent them, and given power unto them freely; imitating herein Kings, who are wont to adorn their Ambassadors, and Embassages, for the praise of their own munificence, and bounty: For Christ,  
First, in his Legates, shows his munificence; and that thus, viz.  
I. He doth not adorn or honour them with nobility of stock, or rich attire, or precious stones, or send them in Chariots, bravely accompanied, and attended upon; because his kingdom was not of this world, john 18. And therefore his chief Ambassadors, john and Peter had no no gold to give the poor man, (Act. 3.) so poor were they themselves. But,  
II. He sends them adorned with the power of Miracles, enabling them to do those things, which no other could do, Luke 10.17. and Act. 3.  
Secondly, Christ shows his glory, and bounty in his Embassage; for,  
I. By his Ambassadors, he offers great gifts unto all; namely,  
First, temporal, and spiritual health; he offers to dispossess, heal, cure, recover, and restore the dead unto life: Kings are wont to cast money abroad among the poor: but what Monarch can heal the sick? or cleanse the Leper, or raise the dead, or cast out devils, as Christ here gives his legates power to do?  
Secondly, but all this, and more than these, are nothing in comparison of that kingdom of heaven, and eternal felicity, which he offers in the life to come; for gold is corruptible, but this joy is perpetual, and endures for ever 
e 1 Pet. 1.24. .  
II. These great gifts, Christ by his Ambassadors offers to give freely, if we will but come unto him: How great, and immense therefore are the riches of God? Ephes. 1.18.  
Christ by these words, Quia accepistis, because ye have received, would teach us,  
Observe. That we have no good thing of ourselves; but whatsoever good thing is in us, we have received it from God, who is the Fountain of all good, james 1.17.  
Quest. 1 How doth this appear?  
Answer. Thus; whatsoever thing we have, either  
First, it comes aliundè, from some other; and therefore from God, who is the Author, and giver of every good thing; the cattle on a thousand hills, being his, (Psalm 50.) yea, he giving and governing our nature so, that in him we live, and move, and have our being, Act. 17.28. Or  
Secondly, it is in ourselves; and is either  
I. Evil in itself, as the concupiscence of the heart, Genes. 8.21. Or  
II. At least good, but corrupted; like wine in a poisoned cup. And therefore it is clear, that these good things which we have, comes from God.  
Who are here to be taxed? Quest. 2  
First, those who expect heaven, and hope for Answ. 1 happiness, although they have received as yet no gift of grace from God, Rom. 5.5.  
Secondly, those are egregiously faulty, who Answ. 2 wax proud of the things they have received; whether they be,  
I. Temporal, as riches, honour, knowledge; and the like: Or  
II. Spiritual, as grace, faith, sanctity; and herein the Papists fail: For  
First, none prohibits men to labour and endeavour, after a greater measure of sanctification: for this is commanded positively by Saint Paul, Phil. 4.8. Nor  
Secondly, is it forbidden men to rejoice, in the testimony and evidence of the holy Ghost in their soul: But only  
Thirdly, we are forbidden to ascribe that to our merit, or to boast of that, which we have received: What hast thou (saith the Apostle) which thou hast not received: and if thou have received it, why dost thou boast as though thou hadst not received it?  
Why doth God give good things unto us? Quest. 3  
Not to hid in a Napkin, but to improve, Answ. and to make good use of: as for example,  
First, doth God give us riches, and possessions? then we must be liberal, bountiful, and free unto every good work.  
Secondly, hath the Lord raised us to dignities, and honours? then we must use our countenance, friends, and place for the good, and patronage of the profession, and Professors of the Gospel.  
Thirdly, hath the Lord endued us with prudence and wisdom? then we might counsel, advise, and instruct others; so helping those who are weak in understanding, knowledge, policy, and the like.  
Fourthly, hath the Lord enriched us with Religion? then we must so shine before others, that by our light of a holy life, they might be brought out of darkness, Mat. 5.16. 
f 1 Pet. 2.12 and 3.1. .  
Fiftly, if the Lord hath bestowed upon us Confidence, Boldness, and magnanimity; we must not use it (as many do) for our own revenge, or only in our own private affairs, but also, and especially, for our brethren, or the public good.  
How did the Apostles receive Gratis, Freely? Quest. 4 Freely ye have received.  
First, in respect of the gifts; because they Answ. 1 could not buy them, neither had any right at all unto them.  
Secondly, in respect of the price: because the Answ. 2 Apostles gave nothing for them.  
Thirdly, in respect of the persons; because the Apostles were n● better than others; yea rather of the most abject sort, 1 Cor. 4.9. Whence we might observe;  
Observe. That all the gifts of God are free: This thus appears.  
First, otherwise grace were no more grace, Rom. 11.6. Yea,  
Secondly, otherwise God should not be the only Fountain of good; for all merit is good; and therefore if merit came not from God, he should not be the only Fountain of all good.  
Sect. 3 §. 3. Freely give.  
Quest. 1 What is meant here by Gratis, Freely?  
Answ. It is taken here Adverbiè non Adjectiuè, and signifies two things, namely,  
First, that they must do the work for which they are sent cheerfully, and with alacrity; labouring in season, and out of season, 2 Tim. 4.2  
Secondly, that they must do their work without any price, or compact: Whence we may learn,  
Observe. That things freely given, should be freely bestowed, 2 Cor. 11.7. and 1 Cor 9.15.18. etc.  
Quest. 2 Why must we freely give, what we have freely received?  
Answ. 1 First, because the name imports it; these free gifts are called Charismata, and therefore they must not be, bought and sold: That which belongs unto God's house must be free; because his house must not be made a house of Merchandise, john 2.16. Zachar. 14.21.  
Answ. 2 Secondly, because a price will blind the eyes, and quickly misled a man: Although spiritual dignities should not be bought and sold; yet it is too ordinary: One asks what difference there is Inter Patronum & Latronem, betwixt a Patron of a Living, and a Thief? For they both often steal men's money out of their purses; and many Patrons dispose of their live to them who will best reward them, or to some unworthy friend or Kinsman. These are thiefs to the Church of Christ.  
Answ. 3 Thirdly, because if a Patron give a Living to an honest man, but yet for money he is a thief; because he enricheth himself by that which is not his. For a Patron is but a Surety, or Feoffee in trust (not an Usurer) of a Living, or God's Almoner or Treasurer, betrusted to see the place well supplied, for the glory of God, and his people's gain, and not for their own base lucre.  
But because some may think Simony a stranger to this place, therefore I do not enlarge it.  
Quest. 3 How fare, and wherein doth this precept oblige us, Freely give, because ye have freely received.  
Answ. 1 First, some by this Command take away from the Ministry all Stipends, affirming that they must live in a voluntary poverty, and of mere alms: And not only the Monks think thus, but also many godly persons; for it was the common opinion of the Albigenses, and of those faithful Martyrs, Fryth, Tyndall, and Barns; who were deceived with a temporal precept, as follows by and by.  
Answ. 2 Secondly, if our Saviour speak here of preaching the Word, than it is but a temporal Precept, and is not to be extended to all times. And that,  
I. Because S. Paul himself urgeth Stipends, and that by divers strong and convincing reasons.  
II. Because Christ himself seems to revoke this Precept; when he said, But now he who hath a Purse, let him take it, and likewise his Scrip, Luk. 22.36.  
Thirdly, if our Saviour speak of preaching, Answ. 3 then, although the Precept be but temporal, yet there is a perpetual morality to be acknowledged herein, viz.  
I. That we preach the Word cheerfully, and willingly: And  
II. That we be contented with necessary things, not seeking for great things: yet in the mean time we are not prohibited to live upon the Altar, 1 Corinth. 9.14. 
h Vide Carletonum & Tillesleyum.  Idquè honestè non sordidè. Bucer. And hence the Tithes were consecrated and set apart for the Priests, both before the Law, and now after the Law, g.  
Fourthly, but certainly this charge was given Answ. 4 concerning Miracles, and the power of healing, and of casting out devils, and the like; because these were not wrought by their own power, but by the power of God; and therefore they must not sell them; nor as Physicians and Surgeons now do (and justly may do) bargain, and contract for such a sum, for the healing of such a sickness, or for cleansing a Leper, or for raising one dead unto life, or for dispossessing some possessed with a devil: This power they have freely received, and therefore they must freely give; and this is the true sense and meaning of these words; namely, That those Miracles, which they work in the name of Christ, they must do Gratis, not seeking their own gain and lucre in them.  
Why must they work Miracles freely? or Quest. 4 why may they not take money for doing them?  
First, the Text saith, because they have received Answ. 1 this power freely; if by long study they had found out the nature of herbs, plants, roots, and second causes, and by those have cured or healed; or if healing by means their physic had cost them aught, than they might have taken money for their cures; but seeing neither their skill cost them study, nor their means of healing, money: therefore they must give, and do these freely.  
Secondly; whether it was lawful for them to Answ. 2 take any gratuity for healing, or not, I confess I am not able to decide: This I know was unlawful, namely,  
I. In healing to aim at their own gain and profit. And  
II. To covenant for such a sum for such a cure. But  
III. Whether here they were forbidden to take any gratuity, which was neither thought of, nor contracted for on their parts, but freely offered, and given by the party, or friends of the party cured; I confess myself unable to determine. Indeed, I do not think that ever the Master took any recompense for any of his cures; nor do I read that the Apostles did for any of theirs, and I know how Elias refused to take such a gratuity from Naaman: and therefore I leave this to the intelligent Readers opinion, to conceit of as he finds most ground for.  
Answ. 3 Thirdly, the reasons why they must not contract for any thing for working any miracles, but do them freely, are these; namely, I. Because spiritual things cannot be equalled to any terrene price, and therefore they are not to be sold. Simon Magus would have given money for this power; that upon whomsoever he should have laid his hands they might have received the gifts and graces of the holy Ghost: but Peter rejects him, and sharply reproves him for it, because it is a work more worth than all the money in the world. II. That only is to be sold, whereof a man is master; but the Apostles were not lords and masters of these gifts, but only dispensers 
h 1 Cor. 4.1. . And therefore it were unjust to seek gain by that which is not their own. III. In bestowing of these graces they must carefully avoid, shun, and abstain from gifts, lest the grace of God in them should have been vilified: For by the free magnificence of God who freely gives such power unto his servants, and by the contempt of riches, and gifts in the dispensers of these graces, men will be the more provoked to admire those charismata, and graces, which are given, and to glorify God the free giver of them, and to believe that doctrine which is sent from such a Lord, and brought by such servants. Men usually are wont less to admire, or esteem those things which they know how to esteem: and therefore the Apostles must freely give them, because people should the more highly prise them; and see and acknowledge, that no price was able to purchase and procure them.   
Verse 9, 10. VERS. 9.10. Provide neither gold, nor silver, nor brass in your purses; nor scrip for your journey, neither two coats, nor shoes, nor yet staves: for the workman is worthy of his meat. 
Sect. 1 §. 1. Provide neither gold, nor silver, etc.  
Quest. What is meant by this word, Provide?  
Answ. 1 First, the old Interpreter renders it, Ne possidie, possess not; but this is improper: For 1. The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies both, but more commonly to provide, procure, or get. It is easier (saith 
i Olive. ●  Demosthenes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep those things which thou hast then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to procure those things which thou hast not: and hence Aristotle calleth those Arts whereby men provide and procure food, Art's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Our Saviour doth not here command a long custom, but an action, or a law, which is by and by to be revoked and repealed, Luke 22.35. And therefore the word is unfitly rendered by the vulgar translation, Possess not.  
Answ 2 Secondly, the word is here to be understood, either 1. De non possidendo, of not possessing gold, silver, etc. As the Votaries, and Franciscanes corruptly would have it. Or 2. De non accipiendo, of not receiving gold, silver, etc. of their hearers; lest they should seem to preach for their own gains sake, and not for God's glory, or the salvation of his people 
k Hier. s. . Non dicit ne accipiatis vobiscum, sed ne possideatis (aliunde) Chrys. s. Or 3. De non portando, of not carrying about with them these prohibited things. And this I think to be the true meaning of the place. For, first it is most like that the Apostles themselves now had no money about them, neither used to carry any; because Christ bought and procured all things needful for them all; and judas carried the bag, and Peter had not Didrachmum (which is not above a shilling at the most in our money) to pay Tribute withal. Secondly, our Saviour forbids them to go home, to their own houses to provide these things; for although they have them not now, yet they shall be supplied when they want. For the workman is worthy of his hire, Luke 17.31.  
§. 2. Neither gold, nor silver, nor brass, nor scrip, Sect. 2 nor coats, nor shoes, nor staves. Object.] Our Saviour seems here to answer an objection which they might make: If we must give freely, than (might they say) we must provide money, and garments, and purses, for ourselves; otherwise we shall be destitute.  
To this Christ answers no: Answer. for I do not bid you to give freely to others, that you may burden and overcharge yourselves; but because you shall be freely provided for by others, therefore carry not these things about with you, neither go home to make ready for yourselves, or journey.  
Chrysostome observes here the order observed by Christ: he doth not first say carry nothing with you, but first gives them power to work miracles: and then afterwards bids them not to be careful for their journey; he gives unto them, before he will burden them, that so they may the more confidently, and assuredly, hope, and trust to be provided for.  
How many sorts of money are there, that Quest. 1 our Saviour forbids to provide gold, silver, brass?  
There are divers sorts of money, Answer. which are differenced two manner of ways; namely, First in regard of time: thus money first was made of Leather, and of brass, and of iron, (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of these) then secondly of silver, and thirdly, of gold. Ita crescunt nummi decrescunt mores: as money increased, manners decreased. Aetes' Saturnia, aurea, jovialis, argentea, Nostra ferrea: Saturn lived in a golden age, jupiter in a silver, but we in an iron age: thus resembling daniel's Image, Dan. 2.32. Secondly, money is differenced in regard of its estimation: for in one and the same time there was a double use of money; namely, 1. Ad divitias, a man was esteemed rich who abounded in gold, silver, and jewels; and the estimation they had of these long before the incarnation of Christ, yea even in the times of Moses, Abraham, jacob, and David. 2. Ad emptiones quotidianas, for the buying of necessary, and daily provision, brass, and iron money was sufficient: And thus in our days, gold and silver are prized, and yet copper farthings are currant, for small things. Now our Saviour here forbids both these, that the Apostles might learn to depend upon the providence of God, even for necessary things, and not caring for the morrow.  
Quest. 2 What doth our Saviour here mean by a Scrip? or why doth he prohibit the carrying of one?  
Answ. Our Saviour hereby doth tax the Philosophers, or at least shows that his Apostles must not be like unto them, for they carried scrips about them: hence Bias saith (Omnia mea mecum porto) that he carried all his riches about him. The Philosophers who contemned all worldly things, yet had necessary things in a scrip, as have also the Hermits, and Franciscanes. David had a scrip when he was a shepherd 
l 1 Sam. 17.4. , and it seems that they used of old to carry corn in scrips 
m 2 King. 4.42. .  
But this our Saviour prohibits his Apostles, because they must not care at all for to morrow, but rely and depend upon God even for necessary things.  
Quest. 3 How doth these words Nor shoes, agree with Mark 6.7, 8. where it is said be shod with Sandals?  
Answ. 1 First, some answer here by putting a difference between shoes and sandals, but I omit this.  
Answ. 2 Secondly, these places differ in the word Two, for the words here may be read thus, ye shall not carry two coats, nor two (that is, two pair of) shoes: in Saint Mark it is spoken plainly of what they wear only.  
Answ. 3 Thirdly, these places differ in the word, Provide; for the meaning here of our Saviour is this, take what shoes ye have, along with you, but take no care (as Travellers are wont) to provide better: And hereby also he would have them to depend upon the providence of God.  
Quest. 4 How doth these words Nor a staff, agree with Mark 6.7. where plainly he permits one?  
Answ. 1 First, Bacculus a Baccho, because drunken men used to stay themselves by sticks.  
Answ. 2 Secondly, there are two sorts of staves; namely, I. Ad sustentandum, for the supporting and staying of him who carried it: Thus jacob had a staff, Gen. 32. and Elisha, 2 Kings 4. and Moses, Exod. 4. to stay themselves upon, and to ease them in their journeys. This staff is called sometimes Virga, and sometimes Bacillus (from whence he who used such an one was called Imbecillis, quasi invitus bacillo) and this kind of staff was frequently used, and is by S. Mark permitted, because it was a symball of poverty. Read for this purpose these places. Exod. 12.11. and 21.19. and 2 Kings 18.21. Zach. 8.4. II. Ad propugnandum, there were staves for defence, wherewith men did fight; and the Traveller defend himself from those who offered any injury unto him: For the proof of this warlike staff, read these places, 1. Sam. 17.40.43. Psalm. 23.4. Esa. 10.24. and 14.5. jerem. 48.17. Ezech. 39.9. Hos. 4.12. Now this staff is here forbidden by S. Matthew. Habentes auxilium Dei, cur quaerimus baculi praesidium? ᵛ They must not carry these staves, 
n Hier. s.  but trust unto the careful, watchful, and gracious protection of God.  
Quest. 5 Why doth our Saviour forbidden his Apostles these things?  
First, some for the answer hereof fly unto Allegories, thus I. By the purse is meant the provision or furniture of the Ministry, in which Answ. 1 nothing must be selable, or set to sale: or for the provision of every Christian, who must have their loins girt with this Zona, but yet must not care for money. Hilar. s. II. By the scrip is meant care for outward or secular things: and therefore we must avoid it, because if we care for them, our hearts will be upon them. III. By not carrying shoes is meant, that he walks safeest, who walks with a bare and naked conscience, for the holy land, is not filled with the thorns of sin. Hilar. s. iv By the staff is meant worldly power. Non egent qui virgam, de radice jesse. Hilar. s. V By two coats is meant simplicity, and sincerity of a Christian; who must not have a heart and a heart, neither with a double garment, but must put off heresy and impiety, the love of the word, and sin: and then put on the Lord jesus Christ, Romans 13.13. Ephes. 3.16.  
Secondly, omitting the foresaid Allegories, Answ. 2 the plain reasons of our Saviour's prohibiting of these things now unto his Apostles, were these; to wit, I. That his Ambassadors might avoid all external pomp: because his kingdom was not of this world, joh. 18.36. And II. That hereby his Apostles might free themselves from all suspicion of covetousness. And III. That hereby they might be freed from worldly ear, and not distracted from their work.  
For thus their journey was made (as it were) so much the shorter, and their work done so much the sooner, when they had nothing else to take care for.  
iv That hereby they might learn to lean and rely wholly upon the protection, and providence of God, Chrysost. s.  
What is the scope of Christ, in the prohibition Quest. 6 of these things?  
First, to teach us, that worldly power doth Answ. 1 not become the Ministers of Christ: and therefore the pride and pomp of the Pope, and Church of Rome, doth show it to be Antichristian: The Pope is carried upon men's shoulders, and Potentates must kiss his Toe; yea, Cardinals are equal to Kings: These things, together with the ritual pomp, and bravery they have in their worship and service, doth neither become the Apostles of Christ, nor Successors of the Apostles, nor the Ministers of the Gospel: for Christian worship is to be adorned spiritually, john 4.24. And they only stand in need of outward pomp, who want the Spirit, and inward grace.  
Secondly, our Saviour's scope was herein also Answ. 2 to take away distrust; that they might acknowledge the protection and providence of God, resting herein, and adhering thereunto, and not caring for outward things.  
What must not the Ministers of Christ care Quest. 7 for?  
First, they must not care for great things, jerem. Answ. 1 45.  
Secondly, they must not care for necessary things, Answ. 2 if God calls, and commands, as here.   
VERS. 11. And into whatsoever City or Town ye shall enter, Verse. 11 inquire who in it is worthy, and there abide till ye go thence. 
Sect. 1 §. 1. Inquire who is worthy] What is meant by Quest. 1 Worthy? or who is worthy?  
Answ. 1 First, some understand this temporally; namely, either  
I. Of those who are high, and honourable; because these are to be respected. Or, II. Of Statesmen, or those who are prudent and politic in worldly things; but Saint Paul overthrows this, Rom. 8.6.8. and 1 Corinth. 1.26. Or III. Of those who were rich and able to entertain them: And thus Erasmus understands it, and renders it Idonei, but is justly taxed both for his translation, and interpretation by learned Beza. Or iv Of those who are bountiful, liberal, hospitable, and given to entertain strangers: These indeed are truly called worthy, but yet our Saviour looks higher than these.  
Answ. 2 Secondly, some understand this word spiritually, and thus it is to be expounded; but yet Expositors differ herein. For,  
I. Some understand it, De merito congrui, of the merit of congruity; but it is not thus to be interpreted, because Christ came to call sinners, Matth. 9.13. Yea, telleth them that Publicans and Harlots shall enter into heaven before the proud, and boasting Pharisees, Matthew 21.31.  
II. Some by worthy, understand the humble, Beza.  
III. Some by worthy, understand those, who receive them willingly, and cheerfully, Muscul. s.  
iv Some understand here those, who are of a laudable, and praiseworthy conversation, in whom the fear of God, and religion shines, and shows forth themselves, Calvin. s.  
Answ. 3 Thirdly, this word Worthy, is a relation, and therefore we must seek forth his Antecedent, and inquire who they are, who are esteemed Worthy? namely; either,  
I. Those who are worthy of the message of peace, (the preaching of the Gospel) which was brought by the Apostles: Now these were they, who received them willingly, admitted and permitted them to preach readily, and heard them cheerfully. Or,  
II. Those who are worthy to receive, and entertain Guests, and such Messengers, as these were: Now these were such, as were of good name, fame, credit, and reputation, among their neighbours, with whom they dwell: And these indeed the Text seems to speak of, because it is said, Inquire; that is, of others, or of the neighbours. Hence then two things are very worthy our observing; namely,  
First, that we must so live, that our goodness may appear unto others.  
Secondly, that we must inquire after people's worthiness, before we guest and lodge with them.  
First, we must labour so to live, that the worthiness Observe. 1 of our conversation may be evident to others; he is worthy, who else where is called the good man, and the righteous man, Luke 23.47. and Rom. 5.7. Mich 6.8. Ephes. 5.9. The observation plainly is this:  
That we must so live, that we may seem worthy to the Church of God, and the brethren of Christ: hence we are commanded to procure things honest before all men, Rom. 12.17. And to walk worthy, in regard of those who are without, 1 Tim. 3.7. and 2 Corinth. 6.4. and 2 Timothy, 4.5. 
o 1 Pet. 2.12 Phil. 6. .  
Why must our lives be thus perspicuous, and Quest. 2 our Christian conversation so evident, that it may be seen, known, and perceived by others?  
First, because the promises of God are Answ. 1 made, and belong unto such, Deut. 12.28. jer. 5.29. and Rom. 7.16.  
Secondly, because it is necessary, that the Answ. 2 worthiness of our conversation, should appear unto others; and that in a double regard; namely,  
I. In regard of ourselves; because thus, and thus only, we approve our hearts, and inward man, to be pure and upright before God: for the fruit shows the tree; and the streams the Fountain, Matth. 12.35. Galath. 5.22. And  
II. In regard of our God, and religion; because hereby strangers, and those who are without the Church, will magnify our profession, and honour that God, whose name we profess, 1 Pet. 2.12. Matth. 5.16. And on the contrary, if our lives be wicked, we are a dishonour and shame to our religion, in regard of the Gentiles, 1 Peter, 3.16. 
p 2 Cor. 5.12. .  
Are works necessary? is it not sufficient to Quest. 3 have faith towards God, but unto men, our works also must appear?  
Certainly, outward works of the life, Answ. and the fruits of religion, are necessary, we being created for that end, Ephes. 2.10. And therefore let none say; if they have faith, they shall be saved: for although it be true, that we are saved by faith, and not by works, (john 6.29.) yet faith alone without works, will not save us; as appears by Philip. 4.8. Deut. 6.18. Psalm 37.3. where we are commanded to serve God in a good conscience. Now there is a double Conscience, viz. First, of the person, 1 john 2.1. when we are assured of our remission, reconciliation, and adoption, being able to say with Saint Paul, I know whom I have trusted. But this alone is not sufficient for us, God himself enquiring more than this of us.  
Secondly, of the actions, when we are rich in good works, 1 Timothy, 6.18. And this also God exacts at our hands, and expects from us; because the truth of the other is to be confirmed by this, and faith is to be approved by works.  
Whether is it necessary to shine before men, Quest. 4 or not?  
It is, as it appears by Philip. 2.15. Answ. Here observe diligently;  
That Light, or Fame, is twofold; namely, either 

Evil; now this is to be avoided, and shunned; and that, both  
I. In doing that which is evil; according to that of Saint Paul, The word of God is evil spoken of through your evil works, Rom. 2.24. And also,  
II. In doing that which is scandalous, and not seeking God's glory, and the peace of his Church, and the Edification of our brethren, before our private ends, 1 Cor. 10.31. & 1 Thes. 5.23  
Good, which is to be procured; and herein are two things, viz. 

First, Res, the matter thereof, which is either  
I. Towards God, as in Piety; for we must not be like the Church of Ephesus, who fell from her first love 
q Rev. 2.5. , but we must labour that others may see our holy hearts, by our worthy works, and our love and zeal, by our ardent profession.  
II. Towards men, which is either, In 

justice, and truth, wherein is required these things viz. 

First, to do that which is aright, and to be injurious unto none, as 1 Thess. 4.6. And,  
Secondly, to speak that which is true and right, neither respecting the person of the poor, nor rich, Gal. 1.10. And  
Thirdly, to think, and love, and hold the truth, Amicus Plato, amicus Socrates, sed magis amica veritas;    
Mercy, which doth not consist in giving a crust, or farthing to a poor man, (although the smallest alms are not to be despised, or neglected) but in the bowels of compassion, and tenderness of heart.    
Secondly, Modus, the manner thereof, which consists in two things; namely,  
I. That all these things be done sincerely, as in God's sight 
r 2 Chro. 31.20. , and with a perfect heart 
s Esa. 38.3 .  
II. That they be done fervently, with all the heart 
t 2 Chro. 31.21. : Herein many things are included; namely,  
First, we must not be corrupted with the wicked customs, or manners of those, with whom we live; but like Lot, abhor, and hate the impieties, 2 Pet. 2.8. otherwise, we do not serve God with our whole heart.  
Secondly, we must serve God Interpidè, without worldly fear; no apprehension, or fear of danger must daunt us, or detain us from the service of the Lord; but like Daniel, the three Children, and joseph of Arimathea, we must boldly, and before men profess the Lord, otherwise we do not serve him with the whole heart.  
Thirdly, we must serve the Lord perfectly, in all things, Heb. 13.21. not parting of stakes with him. And,  
Fourthly, we must serve him perseverantly, not being weary of well doing, Gal. 6.9.      
And thus if we desire so to live, that the worthiness of our conversation, may appear to the Church of God, and the brethren of Christ; we must take heed, that we bring no evil report upon ourselves; either by doing that which is evil, or scandalous: And we must labour to procure a good report amongst men, by being zealous in our profession, and holy towards our God, and both in word, work, and thought, just and true towards all, and merciful and pitiful towards the poor, and afflicted; yea, all this sincerely, (not in hypocrisy) fervently (not key coldy) perseverantly, not by starts, or unconstantly; and then the Lord will accept of us as worthy, to be made partakers of the preaching of his Word.  
Observe. 2 Secondly, we must first inquire after the worthiness of people before we lodge with them: the Apostles must first inquire who are worthy, and then go unto their houses: To teach us, that we must not converse with the unworthy, or those who have an evil name, or fame amongst men: read Psalm 1.1. Prov. 1.15. Ephes. 5.7.11. Quest. 5 How many sorts of unworthy persons be there?  
Answ. Four; namely, 

First, wicked and profane persons.  
Secondly, heretical persons.  
Thirdly, heathenish, and barbarous persons.  
Fourthly, excommunicated persons. Here observe, I. That the two last are alike: the excommunicated person might be unto us as a heathen. II. That the Gentile, or Heathen, is worse than the excommunicate person; because we must refuse to converse with him but only for a time (1 Cor. 5.) For upon his repentance he is to be admitted again unto the Church, and unto the society of the Saints. III. But it seems, that for the instant, or during the time of his excommunication, that the excommunicate person is worse than the heathen man, because with such an one, while he stands justly excommunicate, it is not lawful to eat; which is not prohibited in or with a Heathen. But I enlarge not this disputation, because the present Text speaks of the first sort of unworthy persons; namely, wicked, profane, and scandalous men.    
Why may we not familiarly converse, and associate Quest. 6 ourselves with wicked, and unworthy persons?  
First, because as God is a jealous God, so those Answ. 1 who love him are very jealous also; and as a chaste, honest, and loving wife, will not love, nor delight in, nor frequent the company of whores, or whoremasters; so the friends and love●s of the Lord, will not love his enemies, and those whom his soul hates: For those who love the Lord will hate evil, in whomsoever it be. And therefore if we desire to approve ourselves to love the Lord, we must not frequent the society of those who hate and are hated of the Lord.  
Secondly, we must shun all familiarity with Answ. 2 the wicked, because otherwise we should seem to justify them in their wickedness, and so bring a woe upon ourselves, Esa. 5.20. And therefore if we desire to approve ourselves to hate the corruption of sin, we must not love the company of sinners.  
Answ. 3 Thirdly, we must not converse with wicked men, because so we shall be made like unto them: joas was good as long as jehojadah lived, and men learn goodness by associating themselves with those who are good: And on the contrary, the company of wicked men begets corrupt and wicked manners; As we see in joseph who learned to swear by the life of Pharaoh.  
Answ. 4 Fourthly, we must not frequent the society of the wicked, because if we be not righteous and holy, we cannot truly love it: The bond of Christian love is mutual piety and sanctity; and therefore this bond being broken, there can be no true love. It is a blessed thing for brethren to dwell together in unity, Psalm. 133.1. But what union or concord can there be betwixt light and darkness, good and evil?  
Quest. 7 How many sorts of companions or associates are there?  
Four: namely, 

Answ. First, gross, palpable, and enormous sinners. These are altogether to be avoided.  
Secondly, those who are not enormous sinners, neither show forth any life or power of religion: namely mere carnal men. These are unworthy to be made chosen of for intimate friends.  
Thirdly, hypocritical professors, painted tombs: these are to be avoided and turned away from, because they wear Christ's livery, and yet serve the devil.  
Fourthly, there are sincere professors: These are most and best worthy of our love and society.    
Quest. 8 With whom must we not hold familiarity and society?  
Answ. With the two former sorts of companions: namely, who either follow after evil, or fly that which is good; who love vice, and hate virtue: For if we see men to grow wicked, we must leave their friendship and familiarity. Here some things may be objected.  
Object. 1 First, some will say, I have formerly promised to continue a league of amity for term of life; and therefore I must not shake off my friend's acquaintance though he prove wicked.  
Answ. If our friends prove wicked, than we must say that we only said we would continue our former familiarity, but we did not promise it: Not that it is lawful linguà jurare (as Eunius said) to swear or say that with our mouth which our heart never thought; but because, First, promises of friendship, familiarity, and intimacy, made unto any are to be understood, as long as he shall continue holy, and religious: but if he turn to be irreligious or wicked, than those promises are annihilated, and void. And, Secondly, because we are not of our disposing, but of the Lords, whose wholly we are; and therefore it is not in our power to make any league of friendship with the enemies of God.  
Quest. 9 Concerning the second sort of unworthy persons, mentioned Question 7. it may be demanded, If it be not lawful to associate carnal men.  
There is a manifold society, Answ. (to omit marriages, bargains, and the like) namely, First, to live peaceably with our neighbours, whatsoever they are: And this is required of us, for we must have peace with all in as much as in us lies, Rom. 12.  
Secondly, mutually to help one another in our ways, and callings: or to exercise the office of love and charity one towards another: And this is necessarily to be done unto all, for in this sense, and respect, every one is our neighbour, and so to be esteemed.  
Thirdly, mutually to use the help one of another in our callings: this is lawful, with this proviso, that we prefer the godly always when we can have choice; that is, if a man cannot have the counsel and advice of a good and godly Physician or Lawyer, he may then make use of a wicked: but if both may be had, than the good is to be preferred: And so of all other callings and trades, if we cannot be provided of good, we may make a shift with bad.  
Fourthly, we must love others with a true heart; This Christ himself requires of us in regard of our very enemies, Matth. 5. Because this is the root of all the former particulars, viz. a man will hardly live peaceably with a man, except he love him: a man will hardly help him who is in want, and necessity, or distress, except he love him: a man will hardly make use of his neighbours help in his calling, or help his neighbour in his own, except he love him. And therefore it is necessary that we should love others with a true heart.  
Fiftly, to receive others into intimate friendship and familiarity: or to profess and acknowledge unto the world such or such to be our intimate, and entire friends: And this is prohibited us in regard of carnal men.  
But it will be here objected; Many things, Object. 2 and causes, and considerations require that we should continue our former amity with such or such, although they be but natural and carnal men; as for example; First, the consanguinity, affinity, and kindred that we have with them.  
Secondly, the vicinity, neighbourhood, and brotherhood we have with them, because they live near us, or they are of the same company, or calling with us, and are joined unto us in some place or office.  
Thirdly, the offer, and desire of friendship; they desire our acquaintance, and familiarity, yea, they offer many courtesies unto us, and it is scandalous not to requite these kindnesses. And therefore we hope we may be intimate and entire with them, although they show but little religion in their lives.  
If these coards tie us unto them, Answ. or these occasions be offered of familiarity with them; then we must labour to be like Physicians, because perhaps God hath called us to their acquaintance for this end, that we must be a means to bring them to good, or at least to restrain them from evil: For  
First, some justify, defend, and maintain the sins of others: at least connive and wink at them, or seem to approve, or assent unto them: But we must not do any of these.  
Secondly, some are silent when their friend's Object. 3 sin, but we must reprove them: If any here object, that their friends will be angry if they reprove them; and therefore they forbear it.  
Answer. I answer, they are not worthy to be pleased in this; for we are therefore their friends, that we may have liberty to admonish them: and we must not continue familiarity with those, who will not suffer us to discharge the office of friends, in reprehending what is amiss.  
Thirdly, some slightly, and lightly tax the failings of their friends, but quickly have done: but we must continue incessantly to inculcate into their ears wholesome counsel and advice, until we have reclaimed them from their wand'ring ways.  
Fourthly, if we therefore desire (by reason of some other bond) to continue the bond of amity with carnal men; we must thus labour to discharge the office of faithful friends; namely, I. Speak, & reprove what we see in them amiss. II. Do it candidely, & in love, and meekness. III. But do it plainly, and evidently, that he may know what it is we tax him for. iv Do it unweariedly, continue to hammer him with our reproofs, until we have wrought him to our will. V. If he will not hearken to advice, counsel, and reproof, than we must cast off his acquaintance, and abstain from his society, at least familiarly, and frequently.  
Object. 4 Concerning the third sort of unworthy companions, namely hypocritical professors; it will be objected, Charity is not suspicious, (1 Cor. 13.) And therefore why should I judge him to be an hypocrite; and for so judging of him, reject his familiarity?  
Answ. 1 First, certainly charity does much, both in judging charitably, and covering carefully, and hoping comfortably of others.  
Answ. 2 Secondly, we must not speedily, nor rashly believe suspicions and jealousies.  
Answ. 3 Thirdly, but if it be evident that he doth but double with God; then we must not prefer our private affection before the truth: for we must do nothing against the truth, but for it, 2 Cor. 13.8.  
Answ. 4 Fourthly, the truest charity is to admonish, and to chide him who doth evil; for none loves a man so well, as he who telleth him of his faults, because hereby he may be saved, and reduced from his wicked ways: but on the contrary, if we should not counsel and advise, than we should be like those who persuade a sick man that he is not sick, and so cause him to neglect seeking for remedy.  
Object. 5 Again it will be objected; Charity covers a multitude of sins, (1 Pet. 4.8.) And therefore why should we shun any man's familiarity because he hath some sin in him?  
Answ. 1 First, this position hath truly place in the godly: For I. Although they sinne not, 1 job. 3.9. to wit, do not give up themselves wholly unto sin, because the holy Spirit is their guide and governor, Col●s. 3.15. yet II. They fall often, and sin in many things; yea, III. They may remain for a time in some particular sins; either First, through ignorance, or Secondly, through carelessness, as David did in the matter of Bathsheba. And therefore these things well weighed and considered, makes charity cover a great many of sins in the faithful flock of Christ.  
Secondly, but these sins are to be covered, neither Answ. 2 I. justificando, by justifying, either First, the sin; for that were false witness, condemned in the Ninth Commandment: Nor Secondly, the person sinning, for that is a plain respect of persons: Nor II. Acerbi increpando, by sharply reproving the reproover, or by recrimination: many when they hear their friends sinne reprehended, fly in the face of him that reproved him, labouring to disgrace him, by ripping up some sin of his: but we must not thus cover our brethren's sin. But III. Procurando, by procuring (in humility and modesty) pardon, and a good opinion of our brother, by lessening, and excusing his sin, and by showing the weakness of the flesh and corrupt nature, in the best men.  
Thirdly, although we must thus cover our Answ. 3 brethren's sin from the eyes of others, yet we must severely reprove it, and lay it open both to the eye, and understanding, and ear of our brother who transgressed: For, I. It is a foolish, yea, an unchristian practice to silence our brother's sin, and to forbear to reprove it when we love him; and afterwards in anger to reproach him for it, and to cast it in his teeth: yea II. The nature of true zeal, and love is, to speak, when we see any thing in our brother, whereby God is dishonoured, or his soul endangered.  
Fourthly, if after such faithful and friendly Answ. 4 admonition our brother will not amend, we must then forsake his familiarity, because God is to be loved more than men.  
But profession and religion will be scandalised, Object. 6 by thus casting off the acquaintance of hypocritical professors, or by discovering them unto the world to be such.  
First, the Religion of God needs not the lies Answ. 1 of men: and it is a great error to cover hypocrisy under this pretence.  
Secondly, when any profess Christ or Religion Answ. 2 falsely, they scandalise profession; and therefore such are not to be familiarly associated, or intimately loved: yea those who cover wicked works with a rug of Religion, do scandalise it most of all: and therefore are most worthy to be shunned, and their company to be avoided.  
Thirdly, in such a case as this, the right hand Answ. 3 is to be cut off: If one member be seized upon by a gangrene, it must be taken away, otherwise the whole body perisheth: yea we know that one sore sheep infects the whole flock: Wherefore such hypocrites as under a show of Religion commit evil, are to be cast off; yea given over unto sathan for a time, (1 Corinthians 5.5.) that so other formalists may learn to amend.   
VERS. 12. And when ye go into an house, salute it. Verse 12 
We may observe here, that the salutations of the jews were testified either by words, or some humble gesture of the body.  
First, by words, and then these were the usual forms, The Lord be with you, or, The Lood bless you, Ruth 2.4. From the last of these, blessing is often taken in Scripture for saluting. If thou meet any, bless him not; and if any bless thee, answer him not again, saith Elisha to Gehazi (2 Kings 4.29.) The sense is as our English renders it, Salute him not. Sometimes they said, Peace be unto thee: peace be upon thee, Go in peace, and such like: When ye come into an house, salute the same; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you. In this verse and the next.  
Secondly, by gestures; thus their salutations were signified, sometimes by prostrating the whole body, sometimes by kissing the feet, (Luk. 7.38.) commonly by an ordinary kiss 
s X●noph. de institut. ● v●. li. 1. g. ●7. & ●●. p. 113. . Moses went out to meet his father in law, and did obeisance and kissed him, Exod. 18.7. Moreover, joseph kissed all his brethren, and wept upon them, G●n. 45.15 This Saint Paul calleth, an holy kiss, 1 Cor. 16.20. Saint Peter, a kiss of charity, 1 Pet. 5.14. Tertullian 
t ●ert. de 〈◊〉 1. l. 14.  calleth it Osculum pacis, a kiss of peace. And these were kisses which a Cato might give, and a Vestal receive.   
Verse 13 VERS. 13. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. 
Sect. 1 §. 1. If the house be worthy:  
It may here be objected, that none are worthy; and therefore if the Apostles must go to none but such, 
●●ject.  they must go to none at all.  
Answ. 1 First, the Papists say that there is a worthiness of congruity; but I omit it.  
Answ. 2 Secondly, this word Worthy, is often put for Fit, Ephes. 4.1. Philip. 1.27. Colos. 1.10 and 1 Thes. 2.12.  
Answ. 3 Thirdly, there is a double worthiness, Rei & Personae, a worthiness of the thing (Luke 3.8.) and a worthiness of the person.  
Answ. 4 Fourthly, there is a worthiness in respect of God, and a worthiness in respect of men: And thus here if the Apostles judge them worthy, than they may lodge with them. Read before verse 10. of this Chapter, and Luk. 7.4. and 1 Tim. 5.17. and 6.1.  
Answ. 5 Fiftly, although we are not worthy, yet God will, and doth, repute us as worthy, if humbly we receive his word, and Messengers; here I might show two things, but I but name them; namely,  
I. That God doth accept of the persons of the faithful, as though they were worthy. Read Luke 20.35. & 21.36. Act. 5.41. and 2 Thes 1.5. Revel. 3.5. II. That God doth accept of the works of the faithful, Luke 3.8. Act. 26.20.  
Quest. But who are worthy, or how are any worthy?  
Answ. 1 First, some are reputed worthy, because they receive and embrace the Gospel, which is offered unto them.  
Secondly, some are accepted as worthy, and Answ. 2 thought so, because they repent at the preaching of the Gospel: And hence Christ himself abides with the Publican, Matth. 9 because he repent. Certainly, this place speaks of both these. For, I. The Word is to be received. And, II. It being received, doth teach us how to repent, and what to do. For the end of preaching, is to convert and repent, Matthew 4.17. Hence we may note:  
That the true worthiness of a Christian doth consist in a ready receiving of the Word, Observe. and in being converted thereby. Read john 8.47. and 10.27. For Christ first offers himself unto us in the Word, (john 1.12.) And the end of giving the Gospel, is to frame us after the likeness of Christ; and therefore we must let it have its perfect work in us, Colos. 3.16. More particularly;  
First, we must receive the Word when it is offered, john 10.16.27. Act. 2.41. Not rejecting it as some do, nor seeking other ways besides it, as others do.  
Secondly, our life is to be renewed by the Word, and we must be built up thereby, (Matth. 7.24. etc.) And this is to receive the Word indeed, john 13.17. Act. 11.1.  
§. 2. Let your peace come upon it.] What is meant Sect. 2 here by peace? Quest. 1  
First, love, and a familiar conversing; this is Answ. 1 true, but not the whole truth.  
Secondly, prayer for their peace; this is true Answ. 2 also, but is not the meaning of this place: because this is to be denied unto none.  
Thirdly, by your peace, may be meant the preaching Answ. 3 of the Gospel; because it is not to be cast unto dogs or swine, Matth. 7.6. This is true likewise, but the word implies something more.  
Fourthly, true peace is the effect of the Gospel Answ. 4 preached; as if our Saviour would say, indeed they shall obtain peace, who receive you, and repent by your preaching.  
Against this exposition it may be objected, Object. the phrase here is Imperative; and therefore it signifies something which is in the Apostles power, to give, or to take away. Veniat, let your peace come upon it; and let your peace return unto you again.  
Certainly, Answ. because in the receiving or refusing of the Gospel, peace is brought or taken away, imparted, or deprived; therefore Christ saith unto the Pharisees, ye have shut out the kingdom of God. To those who receive the Gospel, peace is given, but from the rejecters thereof, peace is taken away; wherefore the sense and meaning of this place is this; If they be worthy, continue preaching unto them, and then they shall have indeed the peace of God.  
To teach us, that the Gospel being received, Observe. doth bring true peace along with it; or those who receive the Gospel preached, have true peace, Luke 19.9. Esa. 26.12. and 54.13.  
How doth this appear, for it seems otherwise; Quest. 2 and experience shows, that the Professors of Religion are the most derided, scoffed, and persecuted, of all other?  
First, God is called the God of peace, and the Answ. 1 King of peace, (Hebr. 7.2.) and therefore they who embrace his word and truth, shall surely have peace.  
Answ. 2 Secondly, it is proper to the Gospel to bring peace: whence the Preachers thereof are said to preach peace, (Ephes. 2.14.17.) And the Gospel is called the Gospel of peace, Ephes. 6.15. because the Ministers of the New Testament preach peace, Act. 10.36.  
Answ. 3 Thirdly, Peace is an effect of faith, Rom. 5.1. And therefore the faithful, who are the only true Receivers of the Gospel, shall certainly have peace.  
Quest. 3 With whom have the faithful, and the true Receivers of the word peace?  
Answ. 1 First, with God, because they are reconciled unto him, from whence ariseth exceeding joy; for they are of all other, than the most safe and secure: What can harm them, who are covered under God's wing? yea, who are married unto him, (Hos. 2.19.) with an everlasting covenant, Rom 8.38.  
Answ. 2 Secondly, they have peace with their brethren; for they are all servants of one Master, in one house, Ephes. 2.19. yea all members of one body, Rom. 12. and 1 Corinth. 12. And therefore they have peace among themselves: They are exhorted unto the love of one another, 1 john, because love is the bond of peace, Ephes. 4.3. Certainly the Church of Christ is no other than a family of love; for they have not only sweet society among themselves, but also with Christ their Lord and head, 1 john 1.3. and 1 Cor. 1.9. yea such peace have the faithful receivers of the Gospel, that we read of three thousand, yea five thousand, that had but (Vnam d●mum-mensam-animam, Chrys. s.) One house, one home, one table, one soul, Act. 2.41, etc. and 4.4.32.  
Answ. 3 Thirdly, they have peace with themselves, and in their own hearts, and affections. For I. Although they have inward corruptions which rebel against them, Rom. 7.23. yet II. With their minds they serve the law of God, Rom. 7.22.25. and the peace of God bears rule in their hearts, Colos. 3.15. And III. Although they be sometimes polluted by sin, yet they wash themselves with the tears of sorrow, as David, Psal. 51. and Peter, Matth. 27. did: and then by the Lord are restored again unto peace of conscience.  
Answ. 4 Fourthly, there is another peace which is proper to the faithful receivers of the Word; and that is security from danger, read Psal. 27. & 31. and 91. and 2 Tim. 1.12. and 1 john 4.18. And therefore happy, thrice happy, are the godly embracers and receivers of the Gospel; who have peace with God, and men, and their own consciences, and assurance that (Malum qua malum) no evil, as it is an evil, can come unto them.  
Quest. 4 How may we know whether we are right receivers of the word or not?  
Examine these things. viz. 

Answ. First, whether by our hearing, we are made partakers of inward peace or not, 2 Pet. 3.14.  
Secondly, whether our hearing have united us, in love, unto our brethren, or not?  
Thirdly, whether doth the peace of God bear rule in our hearts, Colos. 3.15.  
Fourthly, whether is all fear of temporal evils expelled out of our hearts, or not? Are we in dangers, as bold as Lions, carefully avoiding perils, but cowardly fearing none? Certainly, he who truly hears, and receives the preaching of the word, hath peace within himself, peace with his brethren, peace with his God, and assured hope of protection and preservation from evils, as such.     
VERS. 16. Behold, Verse 16 I send you forth as sheep in the midst of wolves; be ye therefore as wise as Serpents, and simple as Doves. 
§. 1. Be wise as Serpents] It is given as a rule by Sect. 1 our Divines, that words which are Medix significationis, and have a double signification, a Translator must take heed how he translates: as for example, Gnarum signifies subtle, or crafty, and also prudent or wise: and therefore an Interpreter must take heed, that he doth not give it the one signification, when he should give it the other: It is said, Gen. 3.1. The Serpent was Gnarum, now it cannot be translated, more wise than any beast of the field, but more crafty. So Proverb. 1.4. It cannot be said, To give subtly, but wisdom to the simple; so in this verse it cannot be said, be ye crafty as Serpents, but wise as Serpents. Remigius, s. saith, That Christ doth very well admonish the Apostles, to be wise as Serpents, because Adam was deceived by a Serpent; as if he should say, As the Serpent is crafty to deceive; So be ye wise to deliver: He praised the fruit of the tree, but praise ye the cross.  
What is the nature of Serpents? and wherein Quest. 1 must we imitate them?  
First, the Serpent is a creature more crafty than Answ. 1 strong: so because we are not strong enough, to withstand the forcible assaults and temptations of Satan; we must therefore be wise to prevent occasions, and to decline such assaults.  
Secondly, the Serpent will defend her head above Answ. 2 all things; and hideth it with her whole body, as with a shield, in the time of danger; and Hierome saith, it is, Quia ibi vita, because her life lieth in her head: and therefore, although she be sore wounded in the body, yet if her head be whole, she dieth not of her wounds. So we should repose our substance, estates, fame, and life, and all to danger; and loss, rather than suffer our head (Christ) to be harmed: now our head is hurt by sin; for when we give way unto that, we dishonour our Christ; and therefore we ought always carefully to avoid it, and rather the loss of riches, reputation; yea life, then keep them by sin, because Christians should prefer the greatest corporal mischief, before the least spiritual evil: yea, lay down our lives, rather than suffer our Christ to be dishonoured: he that saves his life, shall lose it; but he that loseth, and layeth down his life for Christ, shall find it; he that suffereth his body to be wounded, for the safeguard of his head, shall live, and not die; but he that exposeth the head to danger, for the safety of the body, shall die and not live. He that will rather suffer then sin, and disease himself, rather than displease his Lord, shall not be harmed by any evil. And therefore like serpents we must labour to preserve our head whole, and entire, whatsoever becomes of our bodies, because of our bodies, because our life lies in this our head.  
Answ. 3 Thirdly, the Serpent doth cast off her old skin, to invest herself in a new: So we must put off the old man which is corrupt, and put on that new man, which after God is created in righteousness, and holiness of truth, Ephes. 4.24. Some writers, (namely, Isidor, Robanus, Dormisecur. de temp. serm. 5. & Anton. part. 4. Titul. 2. Cap. 5. §. 1.) do express the kind of Serpent, which is thus accustomed to do; and the time when she doth it, and the manner how she doth it. I. Isidor saith, that that kind of Serpent which casteth his skin, is called Coluber, a Snake. II. Concerning the time when this is done, there is some question: For first, some say she casteth her skin in the spring time. Cromwell.  
Secondly, some say it is when she findeth herself to be loaded and burdened with poison. Dormisee. s.  
Thirdly, the most say it is when she finds herself to grow old and infirm. Antonin.  
Thus should we do, and herein intimate the serpent; namely, I. Cast off sin, and the old man, in the spring of our years, and remember our Creator in the days of our youth, Eccles. 12.1. We must give our best days, to him that best deserves them, to wit, to God: and not as many do, who give their youth to sathan, and their age to God; their strength to sathan, and their weakness to God: their health to sathan, and their sickness to God: yea, who desire to dedicate their life to sathan, and their death unto God. We must be wise as serpents, who neither cast off their skins in Autumn, nor in Winter, but in the Spring. II. We must labour to find and feel our sins to be a burden unto us, and then strive to disgorge ourselves of them: we must first labour to hate, and loathe them, and then endeavour to leave them: we must first feel our sins to be a burden too heavy for us to bear, and then case our shoulders of that load; as the serpent doth discharge her stomach of her poison when she finds it overcharged therewithal. III. We must, when we feel ourselves weak, and infirm, by reason of sin, labour to leave it, and cast it off; when we find that our sins hang so fast on, and cleave so fast too, that we cannot run the race that is set before us, 
t Heb. 12.1.  when we find our hands so hard manacled by sin, that we can neither fight the good fight of faith, nor work out the work of our salvation: when we find ourselves to be so low, and weak through sin, that we have no strength to the performance of any thing that is good, than it is time for us, with the serpent to cast off our old coat of maliciousness. iv The manner of the serpents casting her skin is this (according to Isidor, Dormis. Anton. and Raban.) when she desires to cast off her skin, Than first, she abstaines from meat for divers days. And secondly, she eats a certain kind of bitter herb. And thirdly, having eaten that, she baths herself in the water. And fourthly, having so done, he seeketh out, and chooseth a straight hole of a firm stone; and violently entering therein, and passing through with great difficulty, leaves his old skin behind him. Fiftly, and lastly, his old skin being thus stripped off: he than layeth himself in the warm sun, that he might fortify and harden his new skin. This course must they take, who desire to be renewed in their inward man; namely, First, they must beat their bodies, and bring it into subjection, both by a corporal abstinence from meat, and a spiritual abstinence from sin, 1 Cor. 9.27.  
Secondly, besides fasting, they must eat the bitter and sour herb of contrition, humiliation, and godly sorrow; mourning both for the sins already committed, and also for the power of sin which lies in the soul.  
Thirdly, having eaten this sour herb of true sorrow, we must then labour that we may be washed with the tears of unfeigned sorrow, and bathed over and over in that jordan of Christ's blood, which is better than all the rivers of Damascus to wash in.  
Fourthly, if we desire that our youth, and strength may be renewed by grace, we must go through that straight hole of repentance, entering thereby into that firm rock which is Christ: or the stone of repentance through which we must enter, must be firm and stable; that is, our repentance must be accompanied with a firm and full purpose and resolution, never to return bacl again unto sin: for the serpent having once entered, never pulleth bacl his head, but violently rusheth through though with pain and difficulty. Nihil prosunt lamenta si iterentur peccata, etc. (August. de paenit.) Our sorrow and tears for sin profits us nothing, if we return again unto our sins; for wounds being iterated are more hardly and slowly cured.  
Fiftly, having thus humbled ourselves by fasting, and true godly sorrow, and washed our souls with the tears of contrition, and not only repent us of our sins by past, but fully purposed and resolved never to turn unto sin any more: then we must lie in the sunshine of God's grace, assuring ourselves that faithful is he who hath called such unto him, and hath promised that he will receive them into favour, and pardon their former sins, and preserve them from sin for the time to come, and enable them to serve him, as becomes a new, and renewed creatures.  
Fourthly, the serpent stops her ears at the Answ. 4 voice of the charmer, and will not hear his incantations; now if any desire to know how a serpent can stop both her ears? Antoninus (Lart. 4. Tit. 2. Cap. 4. §. 1.) saith, she lays one care close to the ground, and stops the other with her tail. Thus must we do; when the devil would seduce, allure, or inchant us, by any wicked suggestions, or temptations, we must stop our ears, and thoughts, and affections, lest being alured by his provoking temptations, we should assent, and consent thereunto: and this we should do in regard of the end of sin (which is signified by the serpent's tail,) namely, destruction: For the wages of sin is death, and the end of sinner's damnation.  
Answ. 5 Fiftly, the serpent seeing that he is hated, doth carefully decline, and shun whatsoever may be hurtful unto him: So the children of God must take heed, that they do not rashly expose themselves to dangers, neither live negligently; but wisely, and circumspectly, Ephes. 5.15. Colos. 4.5.  
Answ. 6 Sixtly, the serpent carrying poison in her mouth, doth ever put it out before she drink. So when we come either to the Word, or Prayer, or Sacraments, we must strive to lay aside our malice, hatred, envy, bitterness, yea all wickedness whatsoever. And thus in some few particulars we see wherein the serpent is to be imitated.  
Quest. 2 Who err here by misunderstanding of our Saviour?  
Answ. The Ophites, who because the wisdom of a serpent is here commended, and because the brazen serpent in the wilderness was a figure of Christ: do therefore ascribe unto a serpent all knowledge, and worship it, offering bread unto it, and kissing it, keeping always one for that purpose alive. Epiphan. haeres. 37.  
Quest. 3 Are serpents in all things to be imitated?  
Answ. 1 First, according to Augustine, the serpent hath wisdom in bringing up her young, in the making of her hole, in the getting of her food, in the healing of her wounds, in the avoiding of things hurtful, in the foreknowledge of the change of times, in the love of her fellows. And in these she is to be imitated.  
Answ. 2 Secondly, but in the things following, she is not to be followed: namely, I. Her high spirit is to be avoided. And II. Her desire of revenge, even when she is dying. And III. Her flattery, stinging when she embraceth. And iv Her treachery. And V Her ingratitude, stinging to death him that hath nourished her up. And VI Her poison. And VII. Her voracity, in killing much more than she can devour. And VIII. Her general hatred against all creatures, destroying all that she can match.  
Quest. 4 How manifold is wisdom? or how many kinds of wisdom are there, because our Saviour bids us to be wise as serpents?  
There is a double wisdom, namely 

Answ. First evil, which is fourfold; namely,  
I. Arrogant wisdom, when men will undertake to judge of those hidden, and secret mysteries, which God hath reserved unto himself; thinking themselves wise enough, to render a reason of all the Lords deal with men. There is, II. False crafty, and lying wisdom, which is diametrally opposite; yea, an enemy unto Christian simplicity, (john 1, 47.) which must be without fraud, or guile. There is, III. Cruel wisdom; Mortui non mordent, dead men cannot by't; and therefore it is good to kill. Irish men never think a man slain outright, till his head be off; and thiefs never think themselves safe, until he be killed whom they have rob; because if he be once murdered, he cannot then accuse them; whereas if such an one should live, he might bring them to the gallows. Our Saviour doth not command us to be strong as Lions, and Tigers, but to be wise as Serpents: and therefore this cruel wisdom is not allowed. iv There is a self confident wisdom, when men hid their counsels, and so craftily conceal their wicked plots, that in wardly they boast, and rejoice, that they shall prevail: these shall at last be discovered, and God in his appointed time will infatuate their devices.  
Secondly good, & this is that wisdom, which here Christ commands, and commends unto us.    
What is this good wisdom, which Quest. 5 we must labour for? or wherein doth it consist?  
The properties of this good Wisdom are these; namely, Answ.  
First, Mala intelligere, to see, perceive, and understand evils, and dangers; for men must not be willingly blind, but learn to foresee evils to come.  
Secondly, Malum non facere, mala ignoscere. Hier. s. to do evil unto none, but to pardon and forgive those, who offend and injure us.  
Thirdly, Suspicari, to suspect evils, from evil men; especially those who hate us: for Christ himself (we see) would not commit himself unto the jews, 
u joh. 2.24 .  
Fourthly, Tacere, to keep our own counsel; for it is lawful to conceal some truths, August. A man is not bound by his own babbling to betray himself; it being the part of a fool to utter all his mind, Proverb. 29.11.  
Fiftly, Evitare, to avoid peril, and not to run into the Lion's mouth 
x 1 Mac. ●. 37. . It is wisdom, saith Hierome, s. Insidias vitare, to avoid the trap, gins, snares and trains that are laid for us.  
Sixtly, Patienter far, to endure patiently, and contentedly the evils which lie upon us, Musc. s.  
Seventhly, Scandalum non dare, so to live, that we give no offence, neither to the jew, nor to the Gentile, nor to the Church of God.  
Eightly, sincerè profiteri, to profess Christ and religion, in sincerity, not in show, in truth, not in hypocrisy.  
§. 2. Be simple as Doves. Sect. 2  
What is meant by these words? Quest. 1  
The meaning is, be innocent and harmless, Answer. thinking evil of none, neither intending evil, or offence unto any, in thought, word, or deed; and yet we must be wise as Serpents, who have great subtlety in saving, and defending themselves from harm: that is, every one who looks to be saved, might labour for so much wisdom, as may preserve him from the hurt of false Prophets.  
How many sorts of Simplicity are there? and Quest. 2 what Simplicity is it which is here enjoined?  
Simplicity is twofold; namely, 

First, evil, foolish, and contrary to wisdom; and is twofold, namely,  
Answ. I. Negligent; when a man doth not take heed to himself, and beware.  
First, lest he should be hurt, and harmed by any. Or  
Secondly, lest he should be deceived by error, Ephes. 4.14. Or  
Thirdly, lest he should be seduced unto sin, as Gen. 20.5. and 2 Sam. 15.11.  
II. Sluggish and idle, when a man doth not labour.  
First, for knowledge and understanding: as Hosea 4.6. Ephesians 5.15. And hence, namely from ignorance comes errors, and therefore the Papists and some others, persuade men to neglect hearing, reading, studying, and the means of knowledge, because as he that is altogether ignorant of the true way may be persuaded to take any path, and made believe by every man he meets, that every false path is the right: so those who are ignorant of the divine truth, may be seduced, and quickly led aside by any into humane errors.  
Secondly, that is called sluggish and idle simplicity, when a man doth not labour to strive, and wrestle against sin, and his own corruptions.  
Object. If it should be objected that David bids us to commit our ways unto the Lord, and and therefore what need we thus strive?  
Answ. I answer, it is true we must commit and commend ourselves unto God, but yet we must fight against sin, and our inbred corruptions, and that even unto blood. 
a Hebr. 12.4. .  
Secondly, good, sincere, and an enemy to deceit, and fraud. And this is that Simplicity which is here commended and commanded.    
Quest. 3 What is this good simplicity which we must labour for? or wherein doth it consist?  
It consists in these four things, viz. 

Answ. First, in a single heart, Acts 2.46. He therefore who desires to have this Dovelike simplicity, must not have a heart, and a heart; but must be sincere and single hearted.  
Secondly, in a tender conscience, and a fear to sin or offend God: He therefore who desires this Dovelike simplicity, must be of a circumcised heart, who is sensible of the least sin, and of a cowardly conscience who fears to commit the least evil; For this is the best simplicity. Read these places, and to this purpose imitate the persons mentioned therein, Genes. 39.9. and job. 1.1. and 2, 3, Rom. 16.19. and 1 Corinth. 14.20. Phil. 2.13.  
Thirdly, in a single tongue: he therefore who desires this dovelike simplicity must avoid all lying, and deceitful speeches, and take heed of being double tongued. job. 33.3. and 2 Cor 1.12 
b 2 Cor. 11. ●. and Ephes. 6.5. .  
Fourthly, in a boldness unto that which is good; not being hindered either by employments or dangers, or fear, but courageously, and confidently professing and serving God. Reade Act. 4.19. & 5.29. Pro. 10.29.    
Is the Dove to be imitated in all things? Quest. 4  
No, Answer. for in her there are two things to be eschewed, To wit,  
First, negligence, and foolish curiosity: For while she looks about, and turns her head deliberating whether to fly, the arrow, or shot meets with her, before she fly away. (Greg. & Barth. Aug.)  
Secondly, Pride; for while she admires her feathers of divers colours about her neck or breast, and trimmes, and picks them, so intending that, that she intends not her own safety; she is often taken, and seized on by the Hawk, (Plin. &. Barth.) We must not in these two things be like Doves, but must take heed of delay, and pride, which are enemies unto saving health.  
I. We must take heed of Pride, which is a dangerous enemy; for it makes us unwary, and spoils all we do, (Destruit omnia August.) When men begin to be proud either of themselves, or their performances or parts; it makes them careless of their ways, unthankful towards their God, and haughty and disdainful towards their brethren: And therefore is carefully to be shunned, the end thereof being (with Lucifer) to be cast into Hell.  
II. We must take heed of Negligence, and Procrastination: many end their ends, before they have resolved to begin them; and finish their life, before they have thought of living. And therefore we must not defer the work of our salvation, putting it off from day to day, but while it is said to day, make ready ourselves to undertake it, resolving that no labour, fear, or danger whatsoever shall hinder us from it.  
Wherein is the Dove to be imitated? Quest. 5  
In the Dove are many virtues, Answer. or virtuous qualities, worthy imitation, As for example.  
First, she doth no evil or hurt unto any, but is,  
I. Meek, without beak to hurt, or talon to tear, or Gall to plot or imagine mischief, or intent harm to any; And therefore if we would imitate the Dove; we must not be angry, or mischievous, or revengeful; for charity doth no evil 
c Rom. 13.20.  nor is angry 
d 1 Cor. 13.5.  but is patiented, and ready to remit. Many in their words, deeds, and lives, show themselves more like Lions, Bears, Wolves, Dragons, Vultures, and furies then meek Doves: but we must take heed of this, the end of these being destruction. Ezech. 32.23. Ephes. 4.32. Colos. 2.8.  
II. She is is simple, or innocent without deceit; as in this verse; And therefore in sacrifice she must not be divided. Genes. 15.9. Levit. 1.14 Thus we must be true and free from lying, and deceit, every one speaking the truth unto his neighbour from his heart. (Read Zach. 8.16. Ephes. 4.25. Colos. 2.9. and 1 Peter 2.1.) and labouring to be innocent and harmless in his life and conversation: for God will protect the innocent, but discover and infatuate the plots of the wicked, who craftily imagine evil against their neighbours.  
III. She is humble building her nest in the rock, except some build or provided a Dovehouse or other place for her to breed and remain in. Thus we should be without carefulness for the things of this life, labouring that God may be our Lord; and then, if he provide plentifully for us, or prosper us, or build us houses, we must take it thankfully, and praise his name: but if otherwise, we must be content to build in the rock, that is, to live by faith in Christ, and to learn to want and to abound, Philip. 1.21. Colossians 3.3.  
Secondly, she propoundeth good examples, or examples of good unto us for our imitation: and that I. Towards God. II. Towards herself. III. Towards others.  
First, the Dove is to be imitated by us, or an example unto us of a double duty towards God: viz. I. She is a very loving creature, yea full of love: Thus we should be sick of love (Cant. 5.8.) loving our God before and above all things, and all other things for God, yea our neighbour, because a member of God. II. She is very fruitful, breeding sometimes ten, sometimes eleven, sometimes twelve times in a year: Thus we should stir to be fruitful, bringing forth some good fruit unto our God, every Month in the year, every week in the Month, every day in the week, every hour in the day, every minute in the hour; like the trees of heaven, which yield fruit every month, Rev. 22.2. Thus we should be fruitful, but alas, for pity, for the most part, we are altogether barren, thinking it well if we can but say, Negatively, That we are neither Thiefs, nor Murderers, nor Drunkards, nor the like, although we cannot say Affirmatively, what we are, or what good we do.  
Secondly, the Dove is an example unto us of a fourfold duty, in regard of herself. For I. She is chaste; Conjugii fidem non violant 
e Plin. 10.24. : Doves do not couple with any, but with their Mates; Nec cum pluribus cocunt, nec conjugium initum deserunt. Arist. They will neither wrong, nor change, nor forsake one another, after they have made their choice; but continue inviolable this bond of Love: And as they are chaste, so also they are pure in their food, eating no unclean thing at all, (Hier.) but living only upon Grain. Arist. Wherefore those are unlike Doves, who seethe the scum with the broth, (Ezek. 24.6.) and live impure and unclean lives; for we should labour that we might be purged from all pollutions both of the flesh and spirit, and perfect holiness in God's fear, 2 Cor. 7.1. We should examine ourselves, whether we be Doves or Vultures, Lambs or Wolves, whether with Pigeons, and Dovelike Peter, Acts 10. we let no unclean thing come into our mouths; or like Swine, we feed grossly, and wallow filthily. Gualther applies this to superstition, and not injuriously; for nothing is more impure and filthy in the sight of God, than to mingle humane things with divine, as a part of God's worship, Col. 2.18. II. She is constant, keeping her own common Loat or Dove-house 
f Plin 10.34. ; and although she do fly from it, yet she returns again, Gen. 8.11. Esa. 60.8. Thus we should remain constant in the profession and practice of Religion, and never start aside, or separate ourselves from it. III. She is wary: juxta fluen●a manent 
g Gloss. , they remain near the water, (Ergo columba dicitur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rhod.) that so in the water they may see the shadow of the Hawk, long before he comes near them: whence Solomon saith, His eyes are as the eyes of Doves, by the Rivers of water, Cant. 5.12.) Thus we should labour to prevent the craft and subtlety of Satan, lest otherwise he circumvent us; he is a Lion, 1 Pet. 5.8. and watcheth secretly for us, that he may devour us: Now the way to prevent this, is by living near the waters, that so we may see him afar off. These waters are the Word, which we must heedfully hear, and religiously read, because it is a true glass wherein we may see ourselves, and estates, and enemies, and dangers, and the means and ways how to prevent them, james 1.23, etc. iv She is patiented; for first, they are full of dangers, their young ones being rob and taken away from them, and themselves chased, and assaulted, and pressed upon, both by Hawks and Men. Secondly, they are very fearful and timorous creatures, seldom or never safe, but when they are in the holes of the rock, (Hier.) and all their help is in the strength of their wings, and swift flying away, (Erasm. chil: 3.6, 48.) Ezek. 7.16. Thirdly, their mirth is mourning, and their songs (as it were) sighs, and sad Ditties: whence the Prophets say, that they have mourned as doth the Dove, Esa. 38.14. and 59.11. Nahum 2.7. Fourthly, yet they are unmindful of all these, and builds their nests again, where they built them before, although (sic vos non vobis nidificatis aves) her former care was taken for others, and her young ones stolen from her. Thus we should be like Doves, given to godly sorrow, because the end of this mourning is mirth: yea, if the Lord afflict us, we should be Doves; that is, not labour to free ourselves by rebellion, or revenge, or deceit, or any wicked means; for thus we should show ourselves to be Hawks, and Kites, and birds of prey, and not innocent Doves. We must be patiented both because it is given us to suffer. (Philip. 1.28.) and because our sufferings shall be rewarded and recompensed with an internal and incorruptible weight of glory 
h Rom. 8.38. and 2 Tim. 4.8. .  
Thirdly, the Dove is unto us, an example of a threefold duty, in regard of ourselves: for I. The Male or Cock, governs well his family; Tum foeminam cogendo ad partum, tum ex trudendo pullos e nido, (Aristot. & Barthol.) By a certain compulsion he enforceth the female and Hen, to lay, and breed; and assoon as the young ones can fly, thrusts them out of the nest, that she may breed again. Thus we should not be like those, who are Lions abroad, and simple Doves at home; who are cruel to others, but too indulgent (like old Eli) to their children; Tranquillo animo natus, non possum adversari meis; they cannot cross, nor contradict them in any thing, but gives them all their will. Doves do not thus, for they beat none but their own young ones, and those only Ad castigandum, when there is need of it: And therefore Parents must not spare the rod, and spill the child; but with the rod of correction fetch out that folly, which is bound in the heart of a child. II. The Doves are sociable, and fly by flocks, and love to build in Dove-coats, where there are many together. Thus (like them) we should be affable to our neighbours, and to all; but principally to those, who are of the household of faith; For (Pares cum paribus) we should delight only in those who are good, and associate ourselves only with them. Doves build, and breed, and harbour with Doves, not with Crows and Kites; and therefore it is a sign, that they are no Doves, who associate and frequent the societies of wicked men. III. If Doves meet with one, who strays, they bring it bacl again to its own habitation: And therefore, although some think themselves to be Doves, because they tolerate all sin in others; yet indeed they are not; this not being the nature of this bird, to suffer any to stray, but to reduce, and bring home those who wander. Indeed Charity suffers much, and is not provoked, nor angry; but yet it reproves, (Non ●dio sed amore) in love, not out of hatred; as Saint Paul, who would have the flesh to be destroyed, that the Spirit might be saved, (1 Cor. 5.5.) because to omit and forbear, reproof is the cruelest mercy.  
Sect. 3 §. 3. Be wise as Serpents, innocent as Doves.] Topsell 
h Topsel. Histor. arimaltum. Epist.  observes here, that the Serpent is on the earth, and by innocency fly to the heavens; Or, as Serpents we should go slowly about worldly things, but fly swiftly like Doves about heavenly things: Or, as Serpents, we should be armed against our enemies, but as Doves, be without gall. Moreover, the Serpent biteth the heel, so we the roots of concupiscence. That they may be quiet, they live in bushes, where they may be hid, and not amongst men: So we that we be not infected with sin, must avoid the company of wicked men. The Serpent swimmerh with his head above the water; so we must take heed, that we be not drowned in voluptuousness. The Serpent eateth dust, and lieth along upon the ground, so must we through humility be content in the poorest estate.   
Verse 17.18. VERS. 17.18. But beware of men; for they will deliver you up to the Counsels, and they will scourge you in their Synagogues, and ye shall be brought before Governors, and Kings for my sake, for a testimony against them, and the Gentiles. 
Sect. 1 §. 1. Beware of men.  
Quest. 1 Who are meant hereby men?  
Answ. 1 First, some refer this to the 16. verse, and restrain it to Wolves: I send you forth as sheep in the midst of wolves; where we see that they are Men (beware of men) whom he calls Wolves; and this is frequent in the Scriptures, for the Holy Ghost to compare men to the beasts, that perish, and dumb creatures; and that in a threefold regard, viz. I. In respect of himself, and his own nature; and thus, First, in regard of his contemptibleness, and vileness, he is compared to a Worm, Psalm. 22.6. Secondly, in regard of his foolishness, he is compared to a Horse or Mule, Psalms. Thirdly, in regard of his sinning, he is compared to an Ox, Prov. 7.22. Fourthly, in regard of his filthy lust, and lasciviousness, he is compared to a Dog, Prov. 26.11. and to Swine 2 Pet. 2.21. etc. Fiftly, in regard of his perverseness, he is compared to Vipers, Matth. 3.7. Sixtly, in regard of his craft, he is compared to a Fox, Luke 13.32. II. Man is compared to bruit beasts in regard of others; namely, First, in respect of his pride, he is compared to a Bull, Psalm 22.8. Secondly, in respect of his barking, and evil speaking, he is compared to a Dog, Psalm 22.16. Thirdly, in respect of his covetousness, he is compared to a Wolf, Ezek. 22.27. Fourthly, in respect of his cruelty, he is compared to Lions, Wolves, and wild Boars, Zeph. 33. Psalm 80.13. III. Man is compared to bruit animals, in respect of God, and Religion: And thus, First, in regard of his refusal to hear the word of God, he is compared to an Adder, Psalm 58.4. Secondly, in regard of his hypocrisy, he is compared to a Wolf, Act. 20.29. Thirdly, in regard of heresy, he is compared to a Wolf, Mat. 7.26. Fourthly, in regard of his sluggishness, and idleness, he is compared to a Dog in the manger, or a dumb dog, Esay 56.10. etc.  
Secondly, some by these words, (beware of Answ 2 men). conceive, that our Saviour would have them to expect all men every where to be their enemies: And it is true, that the Gospel shall find some enemies, and opposition wheresoever it comes, Act. 17. and 19 and 28.  
Thirdly, but I conceive, that these words signify Answ. 3 somewhat more yet then this; namely, that hereby our Saviour would have us to take notice, that the very humane nature of man, is an enemy unto the preaching of the Gospel: For he doth not say, Beware of Lions, or Tigers, or Wolves; but beware of men: Homo homini lupus. Hence then observe:  
That the nature of man, Observe. and the natural man is always an enemy to God, Religion, and the preaching of the Gospel.  
Why is the natural man such an enemy to the Quest. 2 Word, and Gospel, and God?  
First, because he is wholly averse from God, Answ. 1 and will not be subject unto him, Rom. 8.6.7.8. His Motto is, Ais nego, negoes ai●; what God bids, that he will not do, what God forbids, that he will do, just like the Florentine, who is mentioned in the second Book of the Courtier, of Count Baldessar Castilio; two enemies being together in the councel-chamber of Florence, (as it happeneth often in those Common-weaths) the one of them which was of the house of Altoviti, slept, and he that sat next unto him (for a sport) stirring him with his elbow, made him awake, (although his adversary, that was of the house of Alamanni, had said nothing at all, as yet against him) and said unto him, hearest thou not what such an one saith? Make answer for thyself, for the Lords require it. Whereupon he of Altoviti, all sleepy, arose upon his feet, & without any more deliberation, said: My Lords, I say the clean contrary to that Alamanni hath spoken: To which Alamanni answers, why, I have said nothing. Altoviti said immediately: Then to that thou wilt speak. Thus averse is the natural man, crossing and opposing, whatsoever the Lord doth, or shall command. Nitimur in vetita, we desire nothing so much as that which is denied us; like our Mother Eve, who longed for no fruit so much, as the forbidden fruit.  
Answ. 2 Secondly, the Law doth forbid all sin, and the Gospel condemn all licentious liberty; Now we being given unto sin, and not able to cease from it (2 Pet. 2.14.) Hence it comes, that we are enemies unto the Gospel, which forbids and condemns it. Natural men being captives, and slaves, cannot endure to hear those things which are contrary to their Lord, and Master, Sinne.  
Answ. 3 Thirdly, the Gospel would humble us (1 Pet. 5.6.) and teach us to deny ourselves; and therefore we oppose & set ourselves naturally against it, because we are proud, and lovers of ourselves.  
Sect. 2 §. 2. Tradent, They will deliver you.  
Quest. 1 What is the meaning of this delivering?  
Answ. 1 First, the word is not to be understood of betraying, but of accusing. They shall accuse you.  
Answ. 2 Secondly, there were divers Tribunals, or judgement seats: the Sanhedrims, and Synagogues, and Princes, and Kings; as if our Saviour would say; There are no Tribunals, where you shall not be accused, and condemned. Where we may see and mark the wicked craft of Satan, who rather endeavours, Lege, by law, than Vi, by force to oppress, and persecute Christ; because this will prevail, even with the good; as we see in the King, who, because there was a law decreed, 
Daniel. 6.  therefore cast Daniel into the Lion's den; although it were sore against his will.  
Observe. Whence we may note; That humane laws are often opposite to true Religion: this might be proved by many examples, both by the law made against Daniel, chap. 6. and that Idolatrous Decree, chap. 3. and those Popish Laws in Italy, Spain, and France; yea, by that Council that condemned Christ, and that speech of the jews, We have a Law, and by that Law he ought to die.  
Quest. 2 How doth it appear, that man's law is often opposite to God's truth?  
Answ. 1 First, it appears thus; the Law of God in itself is eternal, masculine, diurnal, clear, , good; yea, the rule of goodness.  
Answ. 2 The Law of man, is oft times nocturnal, dark, feminine, infirm, stained, and subject to error: For seeing that all men are liars, and unclean, how can any bring a pure thing out of an impure? or truth out of a lie?  
Sect. 3 §. 3. Ad Concilia, unto Counsels.] There were in Israel, distinct Courts, consisting of distinct persons; the one principally for Church business, the other, for affairs in the Commonwealth; the one an Ecclesiastical Consistory, the other a civil judicatory: Now, although the tyranny of Antiochus, and the troublesome times ensuing, had bred such a confusion in matters of government, among the jews, that an evident distinction can hardly be found in the New Testament; yet some foot steps, and imperfect tokens of both Courts are there observable, principally in Matthew 21.23. and 26.3. where the chief Priests, and the Elders of the people, are named as two distinct Consistories; and each Consistory seemeth to be differenced by its proper name; For the Secular Consistory was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Council, and the Spiritual termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Synagogue; as in this verse, They will deliver you up to the Counsels, and they will scourge you in their Synagogues.  
§. 4. Ye shall be brought before Governors, and Sect. 4 Kings] Our Saviour in this verse, and so forward, doth foretell the Apostles of five sorts, or degrees of dangers, that would attend them, and annexeth (for their comfort) the remedies with the evils: as for example.  
First, the initial and first degree of evils, is the hatred of the world, verse 22. Ye shall be hated of all men, for my name's sake. Now the remedy against this evil, is perseverance, laid down in the same place, in these words; but he that endureth unto the end, shall be saved.  
Secondly, the next degree of evils is worse, and more perilous; and that is, that the world shall not only hate them, but also accuse and imprison them; this is laid down in this verse, and the next. They will deliver you up to the Counsels, and ye shall be brought before Governors, and Kings. Now the remedy against this evil is Confidence, laid down, verse 19 in these words: When they deliver you up, take no thought, how or what ye shall speak, for it shall be given you, in that same hour, what ye shall speak.  
Thirdly, the sequent danger is yet worse, and that is, scourging, and buffeting, under which all kinds of torments are understood: They will scourge you in their Synagogues, verse 17. Now the remedy against this evil, is this; It shall be given you in that same hour, what ye shall answer, verse 19 and that, in being thus handled, you are no worse dealt withal, than your Master was, verse 24.  
Fourthly, the next degree is yet more sad, and this is banishment, and persecution from City to City; when they persecute you in this City, flee ye into another; where the evil is, persecution, and the remedy, flight, verse 23.  
Fiftly, the last, but not the least kind of evils, is a bloody death for Christ; Brother shall deliver up brother to death, and the father the child, verse 21. But the remedy is this, that they need not fear those, who can but only kill the body, verse 28. 
i Pareus s. .   
VERS. 23. 
Verse 23  But when they persecute you in this City, flee ye into another: for verily I say unto you, ye shall not have gone over the Cities of Israel, till the Son of man be come. 
§. 1. When they persecute you, flee. Sect. 1  
Our Saviour here doth expressly teach us; Observe. That there is no other remedy against persecution, but only flight.  
How doth this appear? Quest. 1  
First, by these examples, jacob fleeth, Gen. 27. Answ. 1 and Moses, Exodus 2.15. Act. 7.29. and Elias, 1 King. 17. and David often, and the woman, the Church, Revel. 12.6.14.  
Secondly, it will appear, by distinguishing Answ. 2 the right of power given, from the use of that power; For, I. Princes, and great ones have right, and power given from God, Rom. 13.1. But II. The use of this power, comes from the corruption of their own hearts. And yet because they have their power from God, they are therefore to be obeyed, either with an active or passive obedience, and not to be resisted, or rebelled against.  
Quest. 2 Who are faulty here?  
Answ. 1 First, they are too blame, who neglect the means; for although we must lay down our lives for Christ, when and where there is no evasion, or way to escape; yet when we may flee, we ought, and leave the success and event unto God, committing ourselves wholly unto him.  
Answ. 2 Secondly, they are faulty, who rebel to free themselves from persecution; for our Master did not teach us this, who could have prayed for twelve legions of Angels, and have had them, but he would not; he permitted not Peter to wound with the sword, but checked his too hot and forward spirit: And hence the Primitive Church, would rather suffer themselves to be led as sheep unto the slaughter, then take up weapons against their Princes and Governors, although they were but Heathens 
k Lege Apol. justin. & Tertul. . Bellarmine and the Papists obey, Donec vires habeant, until they be able to make their parties good, but no longer: Indeed, some think that it is lawful to withstand, if God give lawful power, to repel an unlawful force; the King of Navarre, withstood King Henry of France, when he raised persecution: But I confess, I dare not subscribe, or assent unto it; both because Christ our Lord (who might by a lawful troop of Angels, have overcome all his wicked adversaries, would not do it, but said his kingdom was not of this world; and also because Tertullian tells us; that the Christians in the Primitive times, were able to have driven the Emperor out of his Dominions, and to have pulled him from his Throne, and sufficiently to have defended themselves, and their religion from the power of the Tiger, but they would not: And therefore as an unwarrantable thing, we, and all Christians must carefully avoid it.  
Answ. 3 Thirdly, they are here to blame; that in the times of persecution flee not, but faint; yea, fail, and fall from their profession, basely and cowardly denying Christ, and the faith: Thus did the Samaritans, and thus the Priscillianists think they may lawfully do: But our faith and Profession is not to be forsaken, our Christ is not to be denied, nor the truth to be betrayed, for any peril or pain whatsoever: yea, we must be so fare from denying of Christ, that we must not so much as blush, or so much as fear to profess him, if we desire ever to come where he is 
l Rev, 22.15. . A beautiful face is unfitly masked, it should rather be seen; now the face of Religion is fair, beautiful and amiable; and therefore it were a shame to hid that head and face under a bushel, which should rather (like a City set upon an hill) be held forth to the view of all 
m Mat. 5.16. . Christ hath nothing in him, whereof we need be ashamed, for he is the best of all; neither is there any cause why we should fear to profess him; for he is the greatest of all, and of all others most able to protect and defend us. There are some commended by the Spirit, and Christ, because they loved not their lives unto death; and yet we desire to be so commended, we must so labour to deserve that commendation. Read Act. 20.24 & 21.13.  
Fourthly, they are faulty here, who although in the times of persecution, they do not fall from Answ. 4 their profession, unto superstition, yet they dare not openly confess Christ and the truth: these must consider, why they hid, and conceal Christ, and dare not openly profess him? I. Hast thou any thing in the secret closet of thy heart, which thou darest not reveal? that is, art thou afraid to reveal any truth, or trust, or fundamental point of religion? Is not religion, like the Church, Tota pulchra, all glorious and beautiful? Then why shouldest thou be ashamed to profess thy faith? A good face need not blush to be seen, neither any be ashamed to show forth the face of religion to any. II. Dost thou fear danger, or death? why, remember that we must not esteem our lives in regard of Christ; we must not to save our bodies, dishonour our head, but labour to glorify him in life and death; and if he require it, by our death, as well as our life. III. Art thou not assured of protection? Then remember, if thou have Christ, thou shalt have all things; yea, if Christ be with thee, thou needest not fear, though all the world be against thee, Rom. 8.31.32. God hath decreed the end, and determined what shall come to pass: and therefore in all perils of this nature, we should say with the three children; We know that our God whom we serve, is able to deliver us; but if he will not, we will suffer for him, Dan. 3.18.  
Fiftly, they are extremely to blame, who think, and stiffly maintain, that it is not lawful to flee in the times of persecution; when our Saviour expressly here saith, If they persecute you in one City, then flee to another.  
Is it lawful then to flee in the times of persecution? Quest. 3  
First, some hold, that it is not lawful for any Answ. 1 at all to flee (Tert. ad Fabium) because our Saviour expressly bids us, not to fear those who kill the body, Matth. 10.28.  
Secondly, some think, that it is lawful to flee; Answ. 2 yea, more, that this charge of our Saviour's is a positive Precept, and bids all to flee persecution. Athanasius.  
Thirdly, Augustine (Epist. 180.) ad Honoratum) Answ. 3 answers two things hereunto; namely, I. For the place, Licitum esse non imperatum; that it is lawful to flee in the times of persecution, but is not commanded and enjoined unto all. II. For the thing, Aliam fugam esse licitam & laudabilem, aliam verò illicitam & culpandam; that there is a lawful and unlawful flight, and a flight to be commended and condemned. And therefore to flee, is not given as a positive Precept to all, always.  
Fourthly, in these, certainly it is lawful to Answ. 4 flee persecution; as appears by these reasons. I. God is not to be tempted; and therefore when any door is left open for us to escape by, we must not stay and await the stroke of death: Means to prevent danger must be used; and therefore Christ would not cast himself from the Pinnacle, Mat. 4. nor commit himself unto the jews, john 2.24. We naturally are careful to take heed of cliffs, and rocks, and waters; and therefore why not of the fire of persecution? If we should see a Lion in the way, we would shun him; yea, flee from him; why not therefore may we flee from a Lion and Tyger-like Tyrant, who seeks to quench the fire of his rage with our blood? II. Affliction is not always determined catigorically unto, or upon us: and therefore we ought not to betray ourselves, or our own lives; but still use the means, and leave the success unto God. III. There is a time appointed by God, when his children shall suffer; but they are often persecuted before this time of suffering comes; and therefore until this appointed time comes, they may flee. It is said plainly, Christ walked in Galilee, but he would not walk in jury, john 7.1. and the reason hereof is given, verse 6. Because his time (that is, of suffering) was not yet come. iv If we do not flee from our vocations, but that they will give us leave, and permit us, than we may flee persecution. V If the Church may reap more profit, and God more glory (as it often times falls out) by our flight, than by our death; we must then decline persecution, and flee from it. Paul wished that he might live, in regard of the Church, although death in regard of himself, was by much the best, Philip. 1.23.24. VI If our flight be no way offensive to the weak brethren, we may then flee.  
Quest. 4 Whether is it lawful for Ministers to flee from persecution, or not?  
Answ. 1 First, that it is lawful for Ministers sometimes to flee, appears by these particulars; to wit, I. From the direction of Christ, given in this verse; If they persecute you (my Apostles, and Ministers of the Gospel) in one City, flee unto another: so before, verse 16. I send you as sheep amongst Wolves; therefore be wise as Serpents. II. From the example of Christ himself, who withdrew himself, when he knew the Pharisees held a Council against him, Matth. 12.14.15. So also when he heard that Herod had, beheaded john Baptist, he departed from them by ship, and went into a desert place, Matth. 14.13. and again the jews sought to take him, but he escaped out of their hands, john 10.39. III. From the example of the Saints; Moses fled, Heb. 11.27. Elias fled, 1 King. 18.13. and 19.3. And the Disciples helped Paul to flee, Act. 9.25. iv Si tota Ecclesia cedit, non li et tibi manere post illos 
n August. Epist. 180. ad Honor. : If all a Ministers flock should flee away, then by no means is he to stay behind. V From the Law of nature, men are taught to defend, and preserve themselves, and their lives, until manifestly it appear, that God the Lord of life, requires it; that is, we must be careful of ourselves, until either our necessity, or God's glory, or the Church's utility, do persuade unto the contrary.  
Answ. 2 Secondly, if any liberty be given, or occasion may be taken, to discharge the work of a Minister, and that there be no other left to execute this charge, or discharge this function, than it is not lawful at all for him to flee.  
Thirdly, it is unlawful for a Minister to flee, if thereby his calling be hindered: For hence it was that Christ would not flee, Matt. 16.23. and Answ. 3 26.54. Yea, hence it was, that the Apostles fled from one City to another (according to the charge given in this verse) because they were sent to preach the Gospel 
o Acts. 16.4. : and therefore when they could not be permitted to preach in one place, they preached in another; that being their calling, and work, and the calling and work of every Minister; and is to be performed, and executed in one place or other.  
Fourthly, in a personal persecution a Minister Answ. 4 may lawfully make an escape; that is, if wait be laid for the precious life of some particular person, or Minister; I conceive that he may lawfully flee for his life, as Elias did, but in a common persecution, it is a shame for a Pastor, (who should be to all his flock an example of constancy, & courage) to show any fearfulness, or too great forwardness to flee away.  
Fiftly, it is not lawful for a Minister, to flee Answ. 5 persecution: If I. His flock, and Church, and particular charge, be endangered by his flight; that is, be either left as sheep without a shepherd, having none to teach them, or by their flight, have a Wolf set over them, instead of a shepherd, who flecceth, not feedeth them; who devoureth, instead of nourishing them; who is more like a traitor than a teacher, labouring only to betray their souls, unto the enemy of their souls; and instead of edifying preaching, feeds them with infectious poison. Woe be to that man, who saves his body with the destruction of his soul: Woe be to that Minister, who saves his life with the death of his flock, and his body, with the loss of their souls. II. It is not lawful for a Minister to flee, if his presence be necessary for the edification of the Church; because in thus doing, he should rather seem to decline preaching, than persecution.  
Many object many things, against that which we first affirmed; namely, That persecution is to be declined, and avoided by flight.  
First, this Precept, If they persecute you in one Object. 1 City, flee unto another, is not general, belonging unto all, but particular, belonging only unto the Disciples; and therefore is now abrogated, as are also the other two charges given them in the same Chapter; viz. Go not into the way of the Gentiles, neither enter into any City of the Samaritans, vers. 5. which are expressly taken away, and made void, Matth. 28.19.20. Go and teach all nations; and Mark. 16.15. Go y●● into all the world, and preach the Gospel to every creature.  
First, there is not the like reason of these Precepts, Answ. 1 and that, as follows by and by.  
Secondly, the Objecter 
p D. Th●merus, apud Art. Problem. f. 3.  affirms, that this Precept Answ. 2 (If they persecute you in one City, flee unto another) is abrogated, but he confirms it not, which he should do, if he would do any thing.  
Thirdly, it follows not, those two Precepts are corrected; therefore this is revoked, because Answ. 3 Christ himself with his own mouth rectified those, (Mat. 28.20. Mark 16.15.) but there is no place extant, where this Precept concerning Flight, is either abrogated or corrected; which without doubt, Christ would have done, if there had been the same necessity of amending it. And therefore they falsely collect, those two Precepts are amended; therefore also this third is amended: for I. This Precept concerning flying, doth not cohere nor depend upon the two former; and therefore it may not be drawn unto the same rule, and measured thereby. II. In this Chapter there are many other Precepts, which by the like reason, and same consequence, they may as well contend to have been amended, than which, nothing is more absurd: I will first frame their Argument (as it is form by themselves) and then cast them some in the same mould.  
These two Precepts, Go not into the way of the Gentiles, neither enter ye into any City of the Samaritans; are corrected, amended, and rectified.  
Therefore so also is this, When you are persecuted in one City, flee unto another: for they are both in one and the same Chapter. Benè habet.  
Christ in this Chapter, sends his Apostles before him, that they may teach through judea; and he gives them a form of instruction, and direction, wherein are these Precepts:  
First, in this Embassage upon which he sends them, he teacheth to whom th' must not preach: namely, to the Gentiles, and Samaritans; verse 5. And secondly, to whom they must: To the lost sheep of the house of Israel, verse 6. And thirdly, what they must preach: That the Kingdom of Heaven is at hand: or that salvation is offered unto them by Christ, verse 7. Fourthly, what they must do: They must heal the sick, and cleanse the Lepers, and raise the dead, and cast out devils, verse. 8. Fiftly, what wages or reward they must expect for their Miracles and works: Freely ye have received, freely give, verse 8. Sixtly, how they shall be provided of necessary things, and things needful for their journey: They must provide neither gold nor silver, etc. but into whatsoever City they enter, they must inquire who is worthy therein, and there abide, verse 9, 10, 11. Seventhly, what they must do unto the rejecters, and refusers of their message: They must shake off the dust of their feet, verse 14. Eightly, what danger must they expect for their great labour in preaching? Persecution: I send you forth as sheep among wolves, etc. verse 16, 17, 18. Ninthly, to these dangers he adds the Antidotes and preservatives against them: viz. I. To Simplicity and Innocence, they must join Wisdom, verse 16. II. In the midst of danger they shall be preserved, and defended, verse 19 III. They must persevere and endure unto the end, if they would be saved, verse 22. iv By Flight, sometimes it is lawful to decline persecution, and peril, verse 23. Now from one or two of these, I argue:  
First, these two Precepts, Go not into the way of the Gentiles, neither enter ye into the way of Samaritans; are abrogated. Therefore so also is this Precept, Preach the Kingdom of God. For they are both in one and the same Chapter.  
Secondly, these two Precepts, Go not, etc. are abrogated. Therefore so also is this, Be wise as Serpents, and innocent as Doves. For they are both in one and the same Chapter.  
Thirdly, these two Precepts, Go not, etc. are abrogated. Therefore so also is this, Persevere and endure unto the end. For they are both in one and the same Chapter. Now if these be absurd and false consequences, so is also the reason and consequence of the Objecter.  
Secondly, God willingly and wittingly (they Object. 2 say) doth send affliction and persecution: and therefore none ought to decline it, or to withdraw themselves from it.  
First, I grant that the Antecedent is true, that Answ. 1 all things are foreseen, foreknown, and disposed of by God.  
Secondly, the Consequence is palpably false: Answ. 2 for they argue thus; Persecution is sent from God, and disposed of by him: therefore none ought to flee Persecution. Now if this consequence be good, then so also is this; Famine, War, Sickness, and Death, are disposed of by God; and therefore we neither aught to decline, or prevent, or eschew them, which is absurd.  
Thirdly, those who flee in the time of Persecution, Answ. 3 do it not for this end, that they may withdraw themselves from the divine ordination of God, or decline that which God hath determined, but rather that they might fulfil his will: for they not being certain of the hour and time of their suffering, must follow Gods call and direction; and therefore when there is a way left, and laid open, for them to escape by, they take it as done by God (whose particular providence is to be seen in all things) and therefore for fear of tempting his providence, dare not neglect the occasion offered, but make use of it.  
Thirdly, they object again, every persecution Object. 3 is good, and doth make both for God's glory, and our good; for thereby we are made better, and called home unto our God: Therefore we must not flee from it, nor shun it.  
First, every persecution is good; therefore none Answ. 1 is to be declined, follows not: for Bonum aliud est per se, & sua natura bonum, aliud per accidens, (Aret. prob. f. 4.) one thing is good of its own nature, and another accidentally good only: And thus things that are evil in themselves, are made good by accident: as for example, It is good to die, and to be with Christ; and yet death may be avoided in his time and place, it not being necessary that all occasions of death should be taken. Thus it is with persecution, for it is good accidentally, as God useth it unto good, but in regard of the enemies of God, which are the instruments of persecution, it is evil in itself; & therefore it is not necessary that every kind of evil should be suffered at wicked men's hands, without any labouring or seeking to prevent it.  
Secondly, those words in the objection (Persecution Answ. 2 makes for God's glory) are doubtful and ambiguous, and may either be understood of suffering persecution, or flying from persecution: for sometimes God is glorified by the patiented, cheerful, and constant suffering of the Martyrs: sometimes flight in persecution makes for God's glory; the Lord sometimes sending persecution for this end, that his power may be the more illustrated thereby, while miraculously, and extraordinarily he doth preserve his children from the rage of their and his enemies, and elude and frustrate all the plots and endeavours of the persecuters. And therefore the phrase is true in this sense, Every persecution makes for God's glory, either by abiding it, or by fleeing from it; but in this sense the objection is Nonsense. David by flight, escaped the trains which Saul had laid for him, and his escapes and preservation did more magnify and illustrate God's glory, than if he had yielded his neck to the sword of the persecuter at the first: yea we see what elegant Psalms David composed in his flight, wherein sometimes he gives thanks unto God, that had made his feet like Hearts feet, that is, swift to flee away.  
Answ. 3 Thirdly, these words in the objection (By persecution we are made better, and called home unto God) are ambiguous also; for herein that is attributed to Persecution, which is proper to the grace of God, and his holy Spirit; to make us better, & to convert us unto God, is the work of divine grace, and cannot be ascribed unto persecution, as the cause thereof, except only by accident; the Spirit of God being the true, primary, and efficient cause thereof.  
Answ. 4 Fourthly and lastly, I answer, I. It is most true, that to flee in the time of persecution is not always lawful; namely, either first, when flight hinders our vocation: & hence it was, that Christ would not flee, but calls Peter a Devil, for persuading him unto it; because than he should have left the work undone, for which he was sent. Or Secondly, when the will of God is revealed; and thus Eusebius telleth us, that Christ forbade Peter to flee from Rome, because he should suffer there. Now II. On the other side it is as true, that it is not always unlawful to flee, and decline persecution, as we see by joseph and Mary, who fled, and Paul, Acts 9.25. and 14.6. and 17.14. and Christ himself, Mat. 12.15.  
Quest. 5 If flight in the time of persecution, be sometimes lawful, sometimes unlawful; then how may we regulate ourselves? or know when we may flee, and when we may not?  
Answ. Let us moderate, and square ourselves herein, according to these rules; namely,  
Rule 1 First, never flee except thou be persecuted; we must not run away for idleness, as some do, before ever they be so much as questioned; or flee for fear, as jonas did, before he had any just cause: The Text here is plain, When you are persecuted in one City, flee unto another; and therefore, where there is no persecution for the Truth, but liberty and freedom given to profess it, and to enjoy the holy Sacraments, and the divine Ordinances of the Word and Prayer: there must be no flight, nor departure; for we must not flee for cowardliness, but for conscience sake, because we would not tempt the providence of God.  
Rule 2 Secondly, in our flight, let us respect God's glory, and before we flee, seriously consider all the weighty circumstances of both sides, whether in probability God may be more glorified by our staying, or by our going: for that must be our first and main scope.  
Thirdly, we must before we flee, respect the offending Rule 3 of the weak brethren: carefully avoiding (as much as in us lies) the giving of offence unto any. Now weak Christians are offended often by the fearfulness, and too swift flying of the Ministers, who leave their charges, and forsake their flocks upon every jealousy, fear, and suspicion of danger; whereas on the contrary they should be like good Leaders, the first in the field, and the last out; the first to assail, and the last to retire; and by their example, animate their people, and barten them on to be constant and courageous in the profession of the truth.  
Fourthly, we must before we flee, respect our Rule 4 office, and function; examining whether that will be hindered by our flight, or not? Christ here saith, when they persecute you in one City, flee unto another; thereby showing, that Ministers must not by their departure, hinder the preaching of the Word, or by their flight, forsake their function; but if they cannot be permitted without persecution, to preach in one place, than they must go unto another to preach; because their lives, rather than their vocations, are to be laid down, if it lie in their power. Thus Paul being persecuted, flees, but he preacheth whether soever he goes. Act. 14.6. And great reason there is for it, because we are thereunto called and sent: For Ministers should seriously consider the end of their flight, and beware they flee not (with jonas) that so they may be free from preaching the Word, and live in ease and idleness; but if one City persecute them, they must flee unto another; that is, not cast off the work of the Ministry, but in other places and times, put out the Lords talon to usury, and labour to improve their gifts to God's glory, and the people's benefit, amongst whom they live.  
Fiftly, in our flight, we must respect the enemy's Rule 5 of God, and religion; For it they be so exasperated, and incensed against some particular Minister, that his presence doth but make them sin more grievously, and set themselves against the Church more maliciously, and cruelly, than they may lawfully departed 
p Chem. harm. fol. 1043. medio. : but more of this by and by, in the seventh Rule.  
Sixtly, in our flight, we must respect the place Rule 6 wherein, and persons with whom we live: For if the departure of the righteous do hasten anger, and fury, and judgement from God upon the wicked, (as Lot's departure did upon the wicked Sodomites) than we must not be hasty to departed, but labour rather to stand in the gap, and to withhold judgement from them, by counselling, advising, admonishing, and reproving of them, and by praying for them: yea, continuing to do this, until either the Lord by some particular command call us away; or until they come to that maturity and ripeness of sin, that they will not endure instruction, admonition, or reproof, but hate us for it, and set themselves against us, and that not one or two, but generally; yea, in a manner, one and all; as the Sodomites did against Lot. Now, if in this case, we may say with the people of God, we would have cured Babel, but she would not be cured; let us therefore forsake her: And if we have any command, or vision, or voice from God, as the faithful in jerusalem had, (who being in the Temple, heard a voice, saying unto them, Migremus hinc, let us flee hence; or as joseph had, Mat. 2.13.) then we must follow the Lords call, and departed.  
Rule 7 Seventhly, a Minister in his flight, should consider, whether he only be not aimed at by the enemies of the truth; who for some certain causes bear a personal hatred, and grudge against him; and if they could but procure his departure, than the Church should have peace and tranquillity. Chemnitius (harmony. fol. 1043. medio.) is of opinion, (and I dare not gainsay it) that that Pastor sins against, and breaks the rules of Christian charity, who knows that the Church is disquieted and disturbed only by reason of some personal hatred against him; and that the Church might have peace, and his particular Congregation leave to enjoy as good a Pastor, yea in every regard as able to edify them as he is, if he were gone; and yet rather than he will undergo the trouble, molestation, and danger of exile, will stay, and suffer the Church in general, and his particular flock to be disquieted, and hindered from the peaceable enjoyment of the Word.  
Rule 8 Eightly, in fleeing persecution, we must respect the utility, and profit of the Church; that is, I. If the Church, by the retaining and keeping of a Minister, may reap spiritual gain and advantage, than he is not to flee. Or II. If the Church may reap comfort, courage, or benefit, by the example of the Ministers constant and courageous suffering for the truth; then I conceive that he is not to flee, because a good Shepherd will lay down his life for the good of his sheep. But III. If a Minister can have no leave to discharge his Ministerial function, no liberty to preach unto his flock, or to pray with them, or to administer the Sacraments unto them; nor any hope by his presence, to benefit the Church, or to gain more souls unto Christ; nor cause any occasion likely to be offered, whereby he may propagate, and further enlarge the kingdom of Christ: without doubt then, he may safely, and lawfully flee for his life, and shun persecution. iv If a Minister can see in likelihood, that if some certain time, or brunt were over, he might much benefit and comfort the Church; but for the present there is small hope, either of saving his own life, or doing good to his flock; he may then for a while run unto the Wilderness, and hid himself in the Desert, and shelter himself, until the shower be over. Now all these Rules belong unto the Ministers of the Gospel, because the Text speaks only of their flight in the times of persecution.  
Sect. 2 §. 2. Until the Son of man come.  
Quest. 1 How doth Christ come?  
Christ comes diversely, namely 

Answ. First he came unto us, In carne, in the flesh, when he took our nature upon him. This is past.  
Secondly, In gloria, in glory, when he comes unto judgement, Rom. 2.6. This is to come.  
Thirdly, In protectione, in preservation, and defence: Behold, I am with you, unto the end of the world, Matth. 28.20. that is, by protection, care, and special assistance. This Coming is always, and thus he is for ever present with his children.  
Fourthly, In donatione Spiritus, he comes unto us by the donation of his Spirit; and this is either extraordinary (as he came to the Apostles, giving singular and extraordinary gifts unto them, Act. 2.) or ordinary: and thus he comes unto all the faithful in their regeneration, when new and spiritual habits, principles, and graces, are infused into them.  
Fiftly, In interno lumine, In internal illumination, enlightening the heart, and opening the eyes; for he enlightens every one that comes into the world, john 1.9. Now these two last are one, and our only and true felicity. Whence we might observe,    
That true happiness doth consist in the presence of Christ in the heart: Observe. when Christ came to Zacheus, then came salvation to his house, and consolation to his heart: when Christ comes unto the heart of the faithful, then; and never until then, comes joy unto their souls; then, and never until then, are they truly happy. And therefore this we should desire first, that is, before and above all other things, Psalm. 27.4. and 42.2.  
Why are we made happy by the fruition of Quest. 2 Christ?  
First, because then, and never until then do Answ. 1 we truly see: A blind man would think himself a blessed man, to enjoy his sight; now we by nature are blind, and our eyes are opened, and our understandings enlightened, only then, when Christ enters into the soul: And therefore, happy are we when becomes unto us, Psal. 4.6. & 80.3.7.19.  
Secondly, because the coming of Christ unto Answ. 2 the soul, doth represent the beatifical vision (wherein our chiefest heavenly happiness doth consist;) therefore thereby we are made truly blessed. Read Psalm 16.11. and Psalm 98. and Matth. 5.8.   
VERS. 24. The Disciple is not above his Master, Verse 24 nor the Servant above his Lord. 
Christ by this title, Disciple, would teach us: Observe. That those whom he receives, he will teach. Read for the proof hereof, Esay 54.13. jerem. 31.33. etc. Proverb. 8.1. and 9.1.  
How, Quest. or how many ways doth Christ teach his servants?  
First, he teacheth them by his Word, Matth. Answ. 1 28.19. Prov. 8.1. and 9.1.  
Secondly, he teacheth them by his Spirit, Psal. Answ. 2 143.10. and 1 john 2.27. And without this, the other is ineffectual: and therefore we must first labour to be taught by the Word, and cleave close unto that, Esay 2.3. it being the means of regeneration (1 Pet. 1.24.25.) And then labour to be taught inwardly by the Spirit. For without his gracious illumination we can know nothing aright. 1 Cor. 8.2. certainly humane knowledge must needs deceive us, and mislead us; and therefore we must not be instructed by that Tutor, nor consult with flesh and blood, concerning the things of our souls, (Rom. 8.6, 7, 8, and 1 Corinth. 3.18.) but labour that we may be taught of God. The truth of this more particularly appears thus, namely,  
First, naturally we know not God aright, but have these gross, and false conceits of him, viz. I. We think, that he sees not our sins, Psalm. 50.21. But the Spirit of God teacheth us that his eyes are over all the world, and run too and fro through the whole earth: from which lesson proceeds these things.  
First, a fearfulness to sin: for if God see us, how shall we then dare to do evil?  
Secondly, a watchfulness over our ways in secret; because God seethe all things, therefore we dare not privately do evil, or so much as conceive, or imagine mischief in our hearts.  
Thirdly, because God seethe all things, therefore the Spirit works in us humiliation, and godly sorrow for our evil thoughts, Yea  
Fourthly, hence comes alacrity, and cheerfulness in the ways of God, and every good work, because God sees them and writes them in his Book of remembrance. Malach. 3. II. We think that God is like unto us, (as the Heathens conceit of their Gods, as Saturn, jupiter, Mars, and the rest) and that sin is not so displeasing unto him as we say it is. But the blessed Spirit teacheth us, that he is of such tender, and pure eyes, that he cannot endure to behold any thing that is evil. (Habak. 1.13.) And hence the spiritual man is afraid to commit the least sin. Matth. 12 36. and 1 Thessaly. 4.6. III. We think that God may be deceived: but the Spirit admonisheth us to take heed, that we do not deceive ourselves, for our God will not, nor cannot be mocked. Galath 6.7. When we remember that God fits in heaven, and there marks the words and works that are done and spoken upon the earth, (Psal. 2.6.) it makes us the more careful to purge the inside of the Cup as well as the outside, Math. 23.20. iv We think, that God is all mercy, and no Justice; but the Spirit teacheth us that he is both, according to his own Proclamation of himself: The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, 
Exod. 34.6.7.  transgression, and sin. And this the Lord would have us take notice off, (lest the sight of our sins should make us despair) And a God that will by no means clear the guilty, but will visit the iniquity of the Fathers upon the Children, and upon the children's Children, unto the third, and fourth generation; and this the Lord spoke, least carnal security, and natural stupidity should make us to presume.  
Secondly, naturally, we are ignorant of Religion and the word of God, For I. we think it to be a hard saying. joh. 6.60. But the Spirit of God doth teach us, that it is sweeter than honey, (Psalm. 119.103) and more precious than gold. Psalm 119.127. yea the very joy and rejoicing of our hearts. jerem. 15.16. If we attentively read Psalm 119. we shall see what exceeding joy David felt and found in the ways and works of Religion. II. We think Religion but foolish curiosity: but the Spirit teacheth us that without it there can be no salvation. Hebr. 12.14.  
Thirdly, we do not know ourselves, 
Esa. 28.14  having made a Covenant with death, and being at an agreement with hell: yea, ready to say that we are rich and abound in all things. Revel. 3.17. But the Spirit teacheth us, that these are but deceivable dreams arising from blind pride: the truth being this, that we are poor, 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 household? 
§. If they have called the Master Beelzebub. 
Sect.   
How was Christ called Beelzebub? that is, Quest. 1 Devil.  
One may be called Devil two manner of ways; Answer. namely, either  
First, by nature; and thus all, and only the reprobate Angels, are called devils, Or  
Secondly, by participation, or by imitation of a diabolical corruption: And in this sense the Jews falsely call Christ Devil, and Christ truly calls judas Devil, I have chosen you twelve, and one of you is a Devil 
q joh. 6.70. .  
What doth Beelzebub truly signify? Quest. 2  
The text here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beelzebul; but Syrus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub: Answer. according to whom the vulgar reads B. and it appears that it is to be written with β, not with λ, from 2. King. 1. where Abasia, being sick, sends to Baalzebub, the God of Ekron to know whether he should recover or die. Tremellius interprets Baalzebub, Sminthium, because Apollo was wont to be called Sminthius, from the Mice he killed, which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pliny (lib. 29. natural 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 julianum) witnesseth, that this God Baalzebub was made in the fashion of a fly. And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal, that is, a Master, or a Prince, or a Lord; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub, that is, a fly. And therefore this was the name of an execrable Idol of the Akanorites, and was called Baalzebub the God of flies, because they believed that he destroyed, & expelled the deadly and pestilential flies, which so grievously infested, and molested the inhabitants of that Island: Or else (perhaps) he was so called, because when the Devil did give any Oracles, or answer, concerning the health of any, he appeared unto the Enchanters in the form of a great fly: Now by the name of this Idol the Jews 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 believe it 
r Otho. Gualt. p. de vocibus exotic. pag. 102. .   
VERS. 27. What I tell you in darkness, that speak ye in light: Verse 27 and what ye hear in the ear, 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 form of buildings among the Jews, mentioned Deut. 22.8. When thou buildest a new house, than thou shalt make a battlement for thy roof, lest any man fall from thence. So judg. 16.27. and Acts 10. The meaning therefore is, In tectis, id est, In publicis congressibus; Preach upon the house tops, that is, in public assemblies. Here therefore our Saviour doth express two things; namely, First, that they must conceal nothing, but make known the whole truth of Christ, taught unto them 
s Luke 12.2, etc. . Secondly, that these things must be published, and publicly preached. Whence we may note, That the profession of Christ is not to be concealed, Observe. and hidden, but apparently to be held forth to the view of others. Read Rom. 10.10. Hebr. 4.14. and 10.23, etc. 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, Mark 4.21. john 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 will be gracious words in the mouth. Thirdly, faith fears no dangers; for it apprehends Christ always 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 affirm, that the Sacramental words are not necessarily to be so spoken, or published, that the people may understand them, unto whom the Sacrament is to be administered. 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 Sacramental 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 plain, and also granted: and the Major is evident from this verse, What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye on the house tops. Hence Saint Paul, 1 Cor. 11. being about to recite the Sacramental word of the Eucharist, gins with this Preface, I received from the Lord, that which I also delivered unto you. Afterwards, 1 Cor. 15.3. I delivered unto you, first of all, what I received; which words were spoken when he was about to intimate, or rather perspicuously to handle, and plainly to preach the word of the Resurrection. From whence follows a facile and fair conclusion: As the word of the Resurrection thus delivered by the Apostle, was not muttered and mumbled without sense, or after the manner of a charm; so neither is the Sacramental word of the Eucharist. Chamier. lib. 1. de Sacram. cap. 16. Arg. 4.  
It is questioned between us and the Church of Argu. 2 Rome, whether those things are to be written, and taught in the Vulgar and Mother-tongue, which are contained in the Scriptures, or not?  
Now they holding the Negative, and we the Affirmative, we argue thus: 

Whatsoever things are to be preached, and published in all tongues and languages, and those which are commonly and generally known, may also be written in the same tongues and languages.  
But whatsoever things are contained in the sacred Scriptures, are to be preached unto all, in the tongues they best know and understand.  
Therefore nothing withholds or lets, but that they may be written in the same tongues also.    
The Major is clear, because neither words nor letters are used for themselves, but only for the things sake which are signified thereby: wherefore, if the things ought to be known unto all, then certainly their signs should not be unknown unto any.  
The Minor is proved, both by Precepts and Practice. First, by Precepts, in this verse, and chap. 24.14. and Mark 16.15. and Mat. 28.19. Secondly, by Practice; for before any of the Apostles preached, there was given unto them the gift of Tongues, that so every one that heard, might understand, Acts 2. If any desire to see this Argument enlarged and prosecuted, let him look upon Chamierus de Canonis usu. lib. 11. cap. 3. Tom. 1. pag. 391.   
VERS. 28, 29, 30, 31. 
Verse 28, 29, 30, 31.  And fear not them which kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both body and soul in hell. Are not two Sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many Sparrows. 
Illyricus (lib. de ratione Cognoscendi. s. literas. Tract. 1.) pitcheth upon these verses, to teach young Ministers, how to raise Doctrines, and how many sorts of Doctrines they may raise from a Text.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I. It is necessary that we should publicly profess the known truth so often as there is need. II. Confession of our faith Faith is to be made, though we hazard thereby, the loss of our goods and lives. III. We ought to contemn our lives, in regard of Christ and his Truth. IU. Eternal torments are prepared, to be inflicted upon all those both in body and soul, who are afraid to deny Christ and his Truth. V He who would make a right confession of his Faith, must with a full purpose of heart, yield himself to be guided and directed by God. VI The providence of God is not only general, but also special, taking care of our least things, even the hairs of our heads.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I. They are deceived, that think it sufficient to assent in heart to the truth of the true Religion, and to approve their consciences unto God; but in the mean time, think it lawful, with or before men, to say or unsay, to affirm and deny what they will in Religion, according to the condition of time, and place, and persons; principally, when the danger of death hangs over their heads, or attends upon the profession of Christ and Religion. II. The Epicures err, who deny Divine Providence, thinking that it doth not suit with the Majesty of God, to regard humane and terrene things. III. The Stoics, who think all things to be governed by Fate, are far from Truth. iv They are erroneous, who think, that besides those things which are governed by the wise ordination of Divine Providence, there are others which are ruled by chance and fortune. V The Pelagians are out of the right way, who yield more than is meet, or true, viribus humanis, to the power of Nature; namely, That it is in Man's power and , to embrace Faith, to persevere in the same, and boldly to profess it unto the end. VI They do amiss, who labour more for frail and external things, than for internal grace and goodness.  
Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. We must to the utmost of our power, endeavour, that we may have the true fear of God before our eyes; because the true God is to be feared before all men. II. We must learn such a contempt of humane things, that we may always desire to leave them, and to go hence, that so we might be united unto our Christ in Heaven. III. The consideration of the special Providence of God, should make us remember that God always looks upon us, and is present with us; and therefore we should implore his aid, and persuade ourselves that he will help us, and deliver us in a fitting and seasonable time.  
Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I. These words of our Saviour's, do correct and tax the negligence of those, who do not by fervent prayers, beseech God so to inflame their hearts with a true and sincere love unto his sacred Majesty, that for his Names sake they may not be afraid to lay down their lives. II. The stupidity of those men, are here blamed, who do not see nor acknowledge all things to be ordered by the Providence of God. III. Those are justly to be reproved, who neglect to give thanks unto God, that he hath and doth vouchsafe to defend and govern both us, and all our affairs by his special Providence. iv They deserve to be taxed, that abuse any of the good creatures of God, seeing that he takes care even for them also, and his Providence is over them.  
Sect. 1 §. 1. Fear not him that can only kill the body; but fear him that can cast body and soul into hell.  
Our Saviour showeth here, that man can go no further than the body, but God can destroy both body and soul: but yet we read of one who bragged that he killed both his enemy's body and soul. The History is this. Henry, Stephen (in his world of wonders, Chapter 18.) telleth us of an Italian, who having nourished malice and rancour in his mind a long time, yea, for the space of ten years, yet dissembling friendship with his foe: at last being together, unawares threw him down, setting his Dagger to his throat, swearing to kill him, except he would deny, and renounce God, and all part and interest in Christ; which he at length (to save his life) with much unwillingness did: whereupon the wicked wretch having his desire, presently stabbed him with that Dagger which was at his throat, and afterwards bragged that he had taken the bravest, and most exquisite revenge of his enemy, that ever man did, for he had destroyed both his body and soul.  
What things doth the Scripture silence, as being Quest. 1 not necessary to be known.  
The Scripture speaks nothing distinctly, Answer. concerning the place of this Hell (whereinto God can cast both body, and soul) nor of the manner of the torture thereof, nor of the nature of those outward things that belong thereunto: because these are not necessary to be known by us. There are two things which concern us, whereof the one concerns us little, but the other concerns us much.  
First, it concerns us but little, to know whether Hell be in the Air or in the concave of the earth, or of what longitude, latitude, or profundity it is.  
Secondly, it concerns us much, I. To acknowledge that there is a Hell; and II. To know that the torments thereof, are eternal, perpetual, and insufferable, extending both to body, and soul, and III. to labour, endeavour, and pray, that we may never come there.  
In hell there's nothing heard, but yells, and cries;  
In hell the fire ne'er slakes, nor worm ere dies:  
But where this hell is placed [my MUSE] stop there;  
Lord, show me what it is, but never where 
a Pentelogia, dolour inferni. .  
What things doth the Scripture express, as Quest. 2 being necessary to be known of us?  
First, it teacheth us that there is a spiritual Answ. 1 death of the soul, as well as a corporal of the body: and that by and after death the soul of the wicked is cast into Hell but at the Resurrection both soul and body. Revel. 21.8.  
Secondly, the Scripture teacheth us the fruits Answ. 2 and effects of this spiritual death; namely, sorrow, Lamentation, howling, and unspeakable torments, gnashing of the teeth, and the like. Read Luke. 13.28. and 16.23.  
§. 2. Are not two Sparrows sold for a farthing? Sect. 2 etc.  
In these words our Saviour doth teach us, Observe. That the providence of God doth govern all things, yea even the least things. Read Psalm 104.21. and 145.15. and 148.8. and Hebr. 1.3.  
God doth not take care for Oxen. 1. Corinth. therefore not for all things.  
Object. First, God cares for somethings for themselves Answ. 1 (and thus he cares for his Children) and he cares for other things for others, namely, men, or the elect, and thus he cares for the creatures.  
Answ. 2 Secondly, that saying of the Apostle is to be understood comparatively: that God doth not care for Oxen in comparison of men.  
Quest. 1 How doth it appear that the providence of God rules and governs all things?  
Answ. 2 First, it appears by the example here given; For our Saviour I. Names a poor contemptible bird a Sparrow. And II. A bird of small value, or price; for two of them are sold for (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a farthing: Now although the true value of this coin is not certainly known, yet all grant that it is less than a penny: Our Translators render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Farthing; the Marginal note telleth us that it is a halfpenny Farthing, Thomas Thomasius saith it is worth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a penny: Beza s. Luke. 12.6. saith it is ¼ of an English penny: Marlocrats s. Math. 10.29. saith that it was four pence in French money. The Rabbins call it Isor, and say that it containeth eight mites, (Drusius in Praeter Luk. 12.59.) And Godwyn in his Jewish Antiquities pag. 324. saith that Assarium valueth of ours in precise speaking, q2.— q. Whatsoever it was worth, certainly it was of less worth than a penny in our English coin; and we know that a penny is but a thing of a small value: according to that of Catullus, Omnes unius assis estimemus And yet although two of these poor Birds be sold for a Farthing, and a quarter of a Farthing, or thereabouts not one of them falls to the ground without the providence of God. III. Our Saviour doth not only name a small bird, a sparrow, of a small price but he also useth a diminutive phrase: for the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a diminitve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; now this signifies Passer, a Sparrow, that Passerculus a little Sparrow. And therefore hence it is clear and evident, that the most contemptible, and least things, are not excluded from the providence of God.  
Answ. 2 Secondly, it is further evident thus: because it belongs unto the Omnipotency of God.  
I. To govern all those things which he hath created. And II. To direct them to that end, which himself hath ordained.  
Quest. 2 What is providence?  
Answ. The providence of God is (Ratio, ordinandi praecedentia ad finem. Thom.) a wise ordering, and disposing of things unto their end. And therefore Providence is the principal part of Prudence. And therefore we must endeavour to see God in all things, and not look to intently upon second causes: For so we shall bridle our anger and revenge, against our brethren, and our murmuring against our God.  
Quest. 3 Who err about this doctrine of divine Providence?  
Answ. 1 First, the Epicures who deny all Providence.  
Answ. 2 Secondly, the Platonics; whereof there are two sorts, namely, I. Some held that there was a divine Providence in heaven, but not in earth. Thom. That God by a special providence did rule and govern all things above, but nothing below. job. 22.14. II. Some of them held a providence in Spiritual, and eternal things, but not in corruptible.  
Thirdly, the Manichees, who held (Duo principia, or Duos Rectores,) two Lords, Rulers, and Answ. 3 disposers of all things, namely, I. God, by whose providence all good things were ordered. And II. Satan, who did dispose of all evil things, and actions.  
Fourthly, the Stoics who connect the second Answ. 4 causes, by a certain fatal, and inevitable necessity.  
What are Christians bound to believe, and Quest. 4 hold concerning this divine Providence?  
First, we must hold, that God hath ordained Answ. 1 nature, able to produce her effects, even by natural causes, and that not necessarily but contingently.  
Secondly, we must hold, that God doth accompany, Answ. 2 corroborate, and help (or co-worke) in all these: for from hence it is said, that in him we live, move, and have our being. Acts. 17.28.  
Thirdly, we must hold that God (when it Answ. 3 seems good unto himself) can so bridle, and change these causes, that they shall not produce their effect, either contrary to his secret will, and decree, or to the good of his children. Examples of this we have in Scripture, when most violent and most natural causes, could not produce their effects; fire could not burn, Fire could neither burn nor scorch (though nothing more natural) Dan. 3. Lion's could neither kill, nor eat, though nothing more usual. Dan. 6.  
Fourthly, we must hold, that although the Answ. 4 Subject of divine providence be principally rather in Practical things, then speculative. Thom. 22 q. 49. Art. 6.2. yet it is also, I. In all contingent things. Thom. 1.22.2. and 4. and 103.5. And, II. In all mutations, and changes of the Universe. Thom. 1. q. 22.2. And III. In evils Sub ratione bone.  
§. 3. Your hairs are numbered. Sect. 3  
Many things might be observed from these words, your hairs are numbered: namely,  
First, that hair is but an excrement, and the most contemptible part of man.  
Secondly, that all our hairs are observed, and not one of them shall be lost.  
Thirdly, Christ doth not say, that the hairs of our eyelids are numbered, but of your head where there is the greatest plenty, and the leastuse.  
Fourthly, your hairs, (Non solum numer andi, sed & jam numerati) are not only to be numbered hereafter, but are already numbered. But I omit these.  
What is our Saviour's scope and meaning in Quest. 1 these words?  
To show that God takes care for all things which concern the elect, and faithful. Answer. Observe. Hence then Note that the Providence of God, doth particularly preserve all the elect, in all their affairs, yea in the least temporal things. The Lord doth take that special care of them, that all things (by his all wise providence) turn to their good. Romans 8.28. Psalm. 23.1. and 33.18. and 34. 15. Esa. 43.1. and Deuter. 2.7. and 8.5. and 28, 2, 14. Levity 26.4, 14. Besides the consideration of these two particulars will further confirm this truth: to wit,  
First, God hath made the Angel's ministering spirits for the good of of his people, and children 
t Psal. 34.7. and Mat 18. ●0 and Heb●. 1.14. . And  
Secondly, the Lord forbids us to care, (1 Pet. 5 7.) and commands us to walk in faith. 2 Corinth. 5.7. yea that we may the readilier obey, he promiseth to give us all things. Math. 6.33. And to be more tender over us, than ever Mother was over Child. Esa. 49.15. And therefore blessed are the righteous in all things, for they shall lack nothing that is good. Psalm. 34.10.  
Quest. 2 What good things doth the Lord provide in part, and bestow upon his Children.  
Answ. 1 First, he Provides possessions for them, and he will give the earth unto them. Psalm. 37.22 Math 5.5.  
Answ. 2 Secondly, he will bestow blessings upon them; For I. He will give them rain in their need. Amos. 4.7. And II. He will free them from danger and evil. Acts. 27.24. And III. He will give unto them issue, and posterity Psalm. 127. and 128.  
Answ. 3 Thirdly, he will direct them in all their ways, and paths. Psalm. 37.23.  
Answ. 4 Fourthly, he will give good things unto them for their body: For  
I. He will provide food for them: If they hunger he will give them bread, if they thirst he will give them drink, Read Genes. 21.17. and and 28.20. and 1 King. 17.14. II. If they be naked he will provide garments for them Deuter. 8.3. III. If they be sick he will cure and heal them, Psalm 147.3. and 2 King. 5.1. and Esa. 38. iv If they mourn, he will comfort them, Mat. 5.4. Esay 60.2.3. V If they be in debt, he will relieve them, 2 King. 4.3.   
Verse 23.33. VERS. 32.33. Whosoever therefore shall confess me before men, him will I confess also before my Father, which is in heaven: But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 
Quest. What is observable in these words?  
The Reward of 

Sect. 2 Professors, wherein are two things, 

Answer. The Person; Whosoever shall confess me before men. §. 1.  
The Reward: I will confess him before my Father in heaven. §. 2.    
Viz. Apostates, & deniers, wherein also are, 

The Person: Whosoever shall deny me before men. §. 3.  
The Reward: He shall be denied by me, before my Father. §. 4.      
Sect. 1 §. Whosoever shall confess me before men.  
Quest. 1 What is the sense and meaning of these words?  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to confess, hath many significations; namely,  
I. Properly, it signifies to consent, or to say as another saith (Simile loqui) and that either, First, Idem affirmando, by affirming the thing affirmed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Act. 23.8.) But the Pharisees confessed, that there were both Angels and Spirits, and a Resurrection. So, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Fathers confessed also, that they were Pilgrims, and Strangers in the earth, Heb. 11.13. Or, Secondly, Idem negando, by denying the thing denied: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, john confessed, and denied not, that he was not the Christ. II. Hence the word is transferred unto the confession of sins: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confessing their sins, Matth. 3.6. and 1 john 1.9. Yea, III. Hence it is transferred to Promises: Herod, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) promised to give her whatsoever she should ask, Matth. 14.7. So Luke 22.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And judas promised to betray him unto them. And iv Hence the word is to a particular profession of Religion applied, thus: Saint Paul answering, for himself, saith unto the Governor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this I confess unto thee; that after the way which they call heresy, so worship I God. So, the jews had agreed; that if any man did confess (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that jesus was the Christ, he should be put out of the Synagogue, john 9 22. V It signifies to praise and magnify the name of God: every tongue, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall confess (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to God, Rom. 14.11. and 15.9. where we may observe; that in this last sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is put with a dative case; but in the other significations and acceptions, it is either put with an Accusative, or with this Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And in this verse, and Luke 12: 8. Now in the present Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify the profession of Christ and Religion,  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In me. Beza thinks this to Answ. 2 be an Hebraisme, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant; but I rather imagine, that it makes the phrase more emphatical: because to believe in God is more than to believe God: and therefore the meaning is; whosoever shall profess his whole hope and confidence to be in Christ, and shall make him the Rock, upon which he fastens the Anchor of hope, and builds his faith: he shall be owned by Christ at the last day.  
Thirdly, before men, shows that our profession Answ. 3 must be public, and published, and not concealed.  
Fourthly, these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one Answ. 4 that shall confess me, etc. doth show, that the rule i● general, and belongs unto all, Phil. 2.11.  
Fiftly, the meaning therefore of these words, Answ. 5 whosoever shall confess, etc. is, that Religion must be publicly professed; yea, so professed, that we may be sure and certain to be rewarded and acknowledged by Christ. Hence then three things offer themselves to be considered of, namely; I. That Religion is outwardly and publicly to be professed. II. That outward profession of religion alone, is not sufficient unto salvation. III. That that profession which shall be rewarded by Christ; with eternal life, must be adorned with purity and piety, both externa l, and internal.  
Observe. 1 First, Religion must not only be believed with the heart, but also publikeiy be professed with the tongue. Read Acts. 7.51. and 9.22.29, and 18.9.28. Rom. 10.9.10. Heb. 10.23.25. Phil. 1.14.  
Quest. 2 Why must we outwardly, and publicly profess Religion?  
Answ. 1 First, because God commands it, 1 Pet. 3.15.  
Answ. 2 Secondly, because it hath a promise of salvation, in the next verse, Rom. 10.10.  
Answ. 3 Thirdly, because the neglect hereof hath a fearful commination annexed with it: those who will not profess Christ before men, shall be denied, and utterly disclaimed by Christ. Read Mark 8.58. Luke 9.26. and 18.8. and 2 Timothy 2.12.  
Answ. 4 Fourthly, because a constant and bold public profession of Religion, is a means to edify, and build up others; and on the contrary, a fearful concealing, and neglect thereof is scandalous, offensive, and a stumbling stone unto others, Philip. 1.12. and 2.15.16.  
Answ. 5 Fiftly, because the public profession of our faith makes for God's glory, Phil. 1.20. whereas on the contrary, the denial of Christ is the greatest dishonour we can do unto his name; as though Christ or Religion were things to be ashamed of, Luke 9.26. whereas truth blusheth not, neither feareth, nor seeketh corners.  
Answ. 6 Sixtly, because by denying of our Religion, we sin against the truth, and consequently against Christ, john 14: 6. And therefore Paul durst not do it, 2 Cor. 13.8.  
Answ. 7 Sevently, because we need fear nothing; Christ having promised to give his Holy Spirit unto us, to teach us, and to comfort us, john 1.14. Ingreditur carceres nobiscum. (Tertul.) If for the profession of Christ and Religion, we be cast into prison, the Holy Ghost then will go with us into the prison, as we see by experience, Act. 4.31.  
Quest. 3 Who are blame-worthy in this particular?  
Answ. 1 First, they are to blame, who contemn and despise the profession of Religion: For out of the abundance of the heart, the mouth speaketh: and therefore, where there is no profession, there is no religion.  
Answ. 2 Secondly, they are faulty, who palliate and cloak Religion: Certainly, the fearful shall never enter into heaven (Revelat. 21.8.) as follows by and by; because external profession is distinguished from the action of the heart, and is added over and above. If thou shalt confess with thy mouth, the Lord jesus, and shall believe in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom. 10 9  
Quest. 4 Who palliate and cloak Religion, or hid and conceal the profession thereof?  
Answ. Temporizers, and time servers: and that either:  
First, in the time of peace; namely, either I. Because they living in wicked places, dare not profess Religion for fear of derision. Or II. When in wicked company, they sergeant themselves to be such; like the fish Polypus, taking upon them any shape; or the Chameleon, any colour, changing their garb●, according to the circumstance of time and place. Or,  
Secondly, in the time of affliction and persecution: when I. They dare not publicly profess the truth. But II. Publicly dare deny their profession. The herb Asolis is made green with heat drops, but shrinks into the ground with winter showers: So many flourish, and make a brave show of religion, in the times of peace and prosperity; but when once the sharp winter of persecution comes, than they whither, die, and forsake the truth.  
Is the public profession of religion always, Quest. 5 and every where necessary?  
First, every where, and always without any Answ. 1 difference, to profess publicly what we believe, is neither necessary nor convenient: as for example; if a mad, and frantic man should come into a room, where many were, with a sword drawn; and should say, that which of them soever did confess, and profess himself to be a Christian, should presently be slain; then at such a time, or before such a person, it were unadvisedly done to confess, & profess our faith.  
Secondly, it is always, and every where required, Answ. 2 that we should never, either deny our faith, or by any means profess that which is contrary to the truth, or true faith.  
Thirdly, affirmatively, we are then enjoined Answ. 3 to profess publicly Christ and religion, when there is any hope, or probability by our profession; either to glorify God, or to edify our brethren, although there may be likelihood of danger to ourselves: For the necessity of the means is measured, and conjectured by the relation it hath unto the end.  
But it is dangerous for ourselves, in some places Object. 2 to profess the truth, although there may be hope, that glory will redound unto our God, and benefit unto our brethren thereby.  
Danger in this case is to be despised, Act. 20.24. Answer. and 21.13. but of this more by and by.  
Holy things must not be given to the dogs: Object. 2 and therefore we need not profess Christ, or the truth before wicked men, or in wicked places.  
First, this command was given to the Apostles, Answ. 1 and Ministers, not to preach to those who contemned, and despised the word, as in the 14: verse of this Chapter.  
Secondly, but we are not where taught to deny Answ. 2 the truth, or to cover it with a lie: Imo ingermain fidei confession●m, Deus severè exigit, licet mundus non fert, Calvin. s. God requires, and exacts at our hands an ingenuous and free confession of our faith, although the world brook it not: Whence Saint Peter commands us to glorify God in our hearts, and to be ready to give an account of our faith, unto every one that shall demand a reason thereof, 1 Pet. 3.15. And therefore the righteous dare not dissemble or double.  
But Saint Paul saith plainly, hast thou faith, Object. 3 have it with thyself before God, Rom. 14.22. Therefore the profession of our faith to God, is sufficient, and to man is needless.  
Answ. 1 First, the Apostle there speaks not of justifiing, or saving faith; but of a full persuasion of the use, or not use of indifferent things; and this may be retained, and concealed; that is, we must so use them, as that our brother be not offended thereby.  
Answ. 2 Secondly, this Precept Paul gave for those times, when men were not certainly persuaded of the use of God's creatures; to wit, meats and drink, etc. But it belongs not unto us, or our times.  
Object. 4 But God is a Spirit, & must be worshipped in Spirit, john 4.24. Therefore external profession is not necessary at all.  
Answ. God requires the worship of the heart, as appears by the first Precept; and the worship of the outward man, as appears by the second, third, and fourth: Yea, the Lord ought to have both the body and heart, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heart, Prov. 23.26. Because the outward worship of the body, may be without the inward of the heart; but the inward of the heart cannot be without the outward of the body: For if God have the soul and inward man, he will certainly have the outward.  
Quest. 6 How is Christ and Religion to be professed?  
Answ. 1 First, we must labour to have Christ, and Religion in our hearts; for outwardly to profess them, and not inwardly to possess them, is but a lying profession, 1 Cor. 12.3. and 1 john 4.2.  
Answ. 2 Secondly, having Christ in our hearts, let us then profess him with our tongues, and in our tenants and opinions; For Christ is denied. I. If we deny him to be God and man: Yea, II. If we deny him to be our justification Redemption, and Salvation. Yea, III. If we deny the truth of the doctrine, contained in the Scripture. Bulling. s.  
Answ. 3 Thirdly, Christ and the truth, are to be professed publicly, especially before Persecutors, Act. 5.20. and 17.17.  
Answ. 4 Fourthly, our profession must be in subjection, & an acknowledgement of our obligation thereunto: we must publicly profess Christ, and we must confess, that it is our duty so to do, 2 Cor 9.13.  
Answ. 5 Fiftly, our profession must be constant, that is, we must: I. Suffer and endure whatsoever is laid upon us for our profession; not giving it over, for any danger whatsoever. And II. We must persevere in our profession, and not for any wearisomeness whatsoever, fall, or forsake our first love.  
Answ. 6 Sixtly, let our profession be fervent and zealous, that so we may glorify our Christ, unto whose glory we are ordained, Ephes. 1.6.12.  
Quest. 7 What things must we profess, or outwardly show forth?  
Answ 1 First, show forth thy faith, and religion; let the world know what thou holdest, (Acts 24.14.) for a palliating of religion doth much hurt the weak brethren. Hence observe these cautions, or rules, viz. I. We must courageously, and resolutely oppose ourselves against the kingdom of sin, and the abetters thereof. II. Towards those which are weak, we must carry ourselves more gently, jude, verse 22. III. In circumstances we must suffer as much as we can, for the peace of the Church, as Paul did. iv We must avoid, and beware of all unprofitable controversies, or meddling with heresies, which are antiquated, and long since l●ft. V In the mean time we must not be wanting to the truth of religion; but hold and maintain all the principal and fundamental points thereof, Act. ●0. 20.  
Secondly, show forth the love of the Word: Answ 2 let others see what delight we have in reading, hearing, studying, and meditating of the Word of God, Phil. 2.16.  
Thirdly, we must show forth an holy life, and Answ. 3 unblameable conversation, 1 Tim. 4.12. Titus 1.16. and 2.7.  
What things hinder us from the profession of Quest. 8 Christ, and religion?  
There are two sorts, or kinds of hindrances, namely, 

First, there are some impediments, Answer. which hinder us from the profession of religion, viz. I. A fear of persecution, or derision: many fly from their colours, because Religion is derided, scoffed, and persecuted: And therefore, the remedy against this impediment, is Resolution; resolve that neither height, nor breadth, nor affliction, nor persecution, nor death, shall separate us from the profession of the truth. II. The love of the world, and the thorny cares thereof, keeps many from Christ, and the profession of the truth, Mat. 13.22. And therefore the remedy against this, is neither to love the world, nor the things that are in the world, 1 john 2.15. III. The love of sin, and iniquity, which is condemned by religion: wherefore we must eschew evil, and do good, Psalm 34.14.  
Secondly, there are some impediments which hinder others from profession; name, lie, I. The evil examples of Professors: 
2 Sam. 2●. 12.  The Grecians made a Horse, but the Trojans broke down the walls, and brought it into the City, by which the City was destroyed. Balaam gives wicked counsel, and the Israelites follow it, and so are ruined, and plagued. and the enemies of the Church lay snares for her destruction; but it is the Professors of Religion, that let destruction enter in; For seldom doth a scourge, or judgement come upon a Church, until there be a backsliding of the Professors thereof. The sins of Professors are like dead Amasa, they hinder the march, and put men to a stand, whether they were best to embrace that Religion, or no, the Professors whereof do such and such things. The remedy therefore against this impediment, is; for all Professors to be watchful over their lives, and to labour to be upright towards all men, as well as holy towards God. II. The indiscretion of Professors, hinders others from a good profession: whereas on the contrary, God is glorified by the wise, and holy conversation of Professors among the wicked, Titus 2.10. and 1 Pet. 2.12. If a religious person be undiscreet, or imprudent in his carriage and conversation: Then, First, he exposeth himself to contempt, & opens the mouths of the wicked to exclaim against him. Yea, Secondly, he exposeth the Gospel to contempt, which he professeth, and consequently causeth the name of God to be blasphemed, and evil spoken of, Rom. 2.24. And therefore, if we would not be bridles to keep any back from religion, but spurs to spur them forward; let us in our lives, conversations, actions, and deal, be wise as Serpents, and innocent as Doves. III. Dissension amongst Professors, either in opinion or practice, is a great let and hindrance to the profession of the Gospel. And therefore, for the removing of this block out of the way, let all Professors remember these three things, viz. First, that these dissensions are kindled by Satan, and come from his malice; For he knowing how strong the bond of Christian Love is, (Ephes. 4.3. Colos. 3.14.) labours by all means to sow some seeds of sedition, or contention, that so this bond of perfection may be broken. Secondly, the Professors of the Gospel must remember; that it is very reproachful, in regard of those who are without, thus to descent and jar among themselves: yea, many reject all religion, because we do not agree together in one. Thirdly, the best Professors, and Practitioners should remember, that these differences and disagreements of opinion in matters of religion, do kindle the hearts of Professors, and make them often times to hate one another, to separate, and forsake the society one of another; yea, sometimes to refuse to communicate, or to serve God publicly one with another. Thus we read of the separation of Paul and Barnabas, Act. 15.39. And of the too deep rooted hatred, which is betwixt the Lutherans, and Zwinglians, or Calvinists; and of those bitter rents which are amongst ourselves, through the difference of opinion. And therefore let us endeavour after unity and concord: and that, I. In opinion, that we may all speak and hold the same things, 1 Cor. 1.10. Phil. 2.2. and 3.15.16. II. At least in heart; and this Christ desires and prays for, john 17.11.21. and 2 Cor. 13.11. This I confess, will hardly be without the former, (Phil. 1.27.) for we see, that difference in opinion, doth disjoint often times hearts once loving; and that few are truly intimate, except those of the same opinion, and sect. III. We must labour after union in society, according to the example of the Faithful, of whom the Scripture witnesseth ever and anon, that they were gathered together, Act. 1.14. and 2.1, 44.4, 6. And then iv There will be an union of our prayers; For those who are one in opinion, one in heart, and one in society, will undoubtedly pray one for another, Act. 4.24.    
Quest. 9 What are the effects of a zealous, and good profession of Religion?  
The hatred, and opposition of the world. Answer.  
First, true and holy profession doth make a man odious unto the world; as appears I. From these places, john 15.19. and verse 21.22. of this Chapter, where the world is said to hate Christ, and his Apostles, and all, that by a holy profession follow Christ. II. From these following particulars; namely.  
First, Religion naturally is odious to nature; and therefore also the religious.  
Secondly, Religion doth condemn & reprove the world; and therefore the world which cannot endure reproof, hates religion, and the professors thereof, by whom she is reproved. The world (saith Christ) hateth me, because I testify of it, that the works thereof are wicked, john 7.7.  
Thirdly, the zealous Professors of Religion are culled out of the world, and separated from it, and therefore they are hated by it. Because (saith Christ to his Apostles) Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, john 15.19. Let not then the Professors of the truth, expect the love of the world, but arm themselves against the hatred thereof, Mat. 16.24.  
Secondly, Profession of Religion breeds and begets war with the world, or Christian Profession doth not give peace with the world, but rather a sword, verse 21.22. of this Chapter. For I. The wicked worldlings require silence, and forbidden all checks or reproofs: they would do evil, but they would not hear of it. If john Baptists tongue reprove Herod, than Herod's tongue commands the Baptists head to be hewn off, Mark 6.24. II. The world desires applause, and praise, she would do evil, and yet desires to be commended, and extolled, and flattered, though falsely. Yea, III. The world desires (besides these) practise with them in their wickedness, Prov. 1. and Psalm 50. worldlings would not only have the tongues of Professors tied, and their mouths stopped from reproving of them; but rather their mouths open to commend them in their wickedness; but also they desire, that Professors would not be so holy as they are, but communicate with them in their sins, and wicked practices. Now these things are not to be done, neither these requests to be granted: Because the Spirit of God will not suffer, nor permit, that either:  
First, the glory of God should be profaned, Act. 17.16. Or,  
Secondly, that the Law of God should be violated and broken. Or,  
Thirdly, that the truth should be suppressed or oppressed by a false religion, Or  
Fourthly, that the brethren or members of Christ should be injured: either by error, or seducements, or oppression, or the like: And therefore in these things the professors of Religion interposing themselves they must expect affliction and persecution 
c Mat. 16.24. & Hebr. 12.8. .  
Are all they hypocrites and false professors, Quest. 9 that dare not always boldly profess Christ and Religion?  
There will always be some of the brothers Answ. 1 that dare not publicly profess Christ: There were Seven Thousand in Israel, which had not served Baal, and yet the Prophet could not see them. 1. King. 19.18. and so Rom. 11.4. In the Church there are some who are but Children, and newly borne. Hebr. 5.13. Some who by nature are timorous, and fearful, and some who are sluggish and lazy.  
Quest 11 To whom may this be applied?  
Answ. 1 First, to men, and strong professors of Religion: For I. When they see this, they must learn not to despise them for it, for although they be timorous and weak Babes, yet they are brothers and so called by S. Paul. Philip. 1.24. Yea II. When they see this, they must learn constantly, and boldly to profess Christ, that so they may win and encourage them, by their example, unto the same confidence and resolution. james 5.20. And then they shall shine, as the Sun in the firmament. Daniel. 12.3.  
Answ. 2 Secondly, this may be applied to infants, and weak professors, who must remember, I. That hereby they are an offence unto their brethren. Math. 16.23. And II. That they dishonour God by their fearfulness, and faintness, And III. That hereby they distrust both the love and power of Christ; as though he could neither free them from affliction, nor preserve them from it, And iv That by this their timorousness they provoke God to anger, who can inflict as great yea, greater, and more heavy torments upon them, than persecutors can. We read of one Wolsey, who being in prison at Ely, in Queen Mary's time, amongst other of his friends, to whom he had distributed some monies, he sent 6 s. 8 d. to one Richard Denton a Smith, who lived at Well in Cambridge-shire, with this message, that he marvailed that he tarried so long behind him, seeing he was the first, that did deliver him the book of Scripture into his hands, and told him, that it was the truth; and therefore he desired him, that he would make haste after him as fast as he could. Thomas Hodilo (to whom the money was given, and by whom the message was sent) delivered both the money and message, and received this answer from Denton, I confess it is true, but alas I cannot burn. Now mark, how he that could not burn for the cause of Christ, was afterward burned against his will, when Christ had given peace to his Church. For in the Year of our Lord 1564. On Tuesday being the 18. of April, his house was set on fire, and while he went in to save his goods, he lost his life, and he who durst not burn for his God, did burn for and with his gold 
d Fox Martyr. s. 1716 calce . And therefore all professors should fear to faint in Christ's cause. V Weak Professors must remember, that it behoves them, to grow up from Children to men of ripe years; and not to be always babes. Hebr. 6.1. Iosh. 23. etc. Hebr. 13.5. And thus much for the first observation.  
Secondly, outward profession alone, is not sufficient unto salvation: or it is not enough for a man publicly to profess Religion, or confess Christ: Satan himself gives unto Christ outward worship. Mark. 5.6. and our Saviour himself telleth us, That not every one that saith unto him Lord, Lord, shall be saved. Math. 7.21. Man chooseth not an apple by his skin, nor God a good man by his face.  
The Wolf hath as smooth a skin as the simple sheep, the sour Elder a fairer bark, than the the sweet juniper. Truth is naked, falsehood covered. An empty vessel hath a louder sound, than a full barrel. And therefore the Lord will not do, as man doth, look upon the outward appearance; but he looks upon the heart (1 Samuel 16.7.) and requires not the outward worship without the service of the heart, as is evident from his own mouth. For I spoke not unto your Fathers, nor commanded them in the day that I brought them forth of the Land of Egypt, concerning burnt offerings and sacrifices. But this thing commanded I them saying, obey my voice, and I will be your God, and you shall be my people etc. jerem. 7.22.23. That is, God did not first of all, or principally command sacrifices (for they were instituted for another end then to please God) but he chief requires obedience: And elsewhere he doth not require profession. Esa. 1.11.12. that is, without practice. Proverb. 23.26. Mark. 7.6. The Nightingale hath a sweet voice, but a rank flesh: the Storks in India have a pleasant cry, but a bloody bill; and many have a form of Godliness, who deny the power thereof, from which God will turn away his loving countenance. 2. Tim. 3.5.  
How doth it appear that an outward confession Quest. 12 of Christ, and profession of Religion, is insufficient unto salvation?  
It appears evidently from these five particulars, namely, 

First because it is the manner of the hypocrites to wash the outside of the cup and platter, and not the inside, Answ. to whom belongs only a double woe. Matthew 23.25. And therefore the bare outward Profession, and performance of Religion, and religious exercises, will not serve the turn.  
Secondly, because the external profession of Christ and Religion, often springs from an evil root: namely,  
I. Sometimes from the love of promotion and preferment; thus many in the flourishing age of the Church, counterfeit holiness for preferments sake. And II. Sometimes from a fear of punishment. And III. Sometimes from the shame of men. And iv Sometimes from the praise of men, and estimation of the world. Math. 6.1.5.16. V Sometimes from gain, and filthy lucre. Matthew. 23.14.  
Thirdly, because God is a Spirit, and therefore they that worship him must worship him in Spirit, and in truth. joh. 4.24. that is,  
I. They must worship him with their hearts. And II. They must worship him with their whole hearts. And III. They must worship him only, (and no other) with their hearts. Wherefore the outward work alone is not sufficient.  
Fourthly, because the heart is a great way from the mouth. Pacis quidem nomen ubique est, res autem nusquam. Isidor. All men talk of peace; but few keep it, Ecclesia nomine armamini, & contra coelesiam dimicatis 
f Le● epist. 83. ad Palestinos. . Many seem to arm themselves, with the name of the Church, who yet indeed fight against the Church. Diabolus excogitavit novam fraudem, ut sub ipsonominis Christiani titulo fallat in cautos 
g Cypr. de simplicitate Praelatari●●●. . The Devil hath bethought him of a new deceit, namely, under the name of a Christian to delude the ignorant, and unwary. And therefore seeing there are so many who draw near unto God with their mouths, and not with the heart, (Matthew 15.9.) ● bare profession only will neither serve God, nor save us. Men naturally would have the outside to be good, although the Lining be but rotten rags: and their cloth to have a fine dye, though a course thread: The Fowl may have fair feathers, and rank flesh: the Fish glistering scales without, and yet rotten: The Amber-Stone will burn outwardly, & Frieze inwardly; and the bark of the Myrtle Tree, which grows in the mountains in Armenia, it as hot as Fire in the taste, and as cold as water in the operation. Thus the heart lieth a great way distant from the mouth, and therefore the mouth is not always the interpreter of the heart, but often faints and counterfeits that which the heart thinks not: Wherefore the outward confession of Christ, and profession of religion will not save us.  
Fiftly, many relapse, and fall finally from their profession; as appears plainly by these places. Matthew 13.20. john 6.66. Hebr. 10.25. Now only they who endure unto the end shall be saved. And therefore outward profession will not save us.    
Quest. 13 How many sorts of false, and outward professors are there?  
Four, to wit 

Answ. First, ignorant; who are without the knowledge of the grounds, and principles of Religion.  
Secondly, stupid, and blockish; who profess (o'er tenus) with their mouth, but without sense or life.  
Thirdly, unwilling: thus Julian the Apostate in spite of his teeth, was forced to acknowledge the divine power of Christ. Vicisti Galilee. and thus also doth Satan. Math. 8.29.  
Fourthly, mixed; thus the Samaritans worshipped God and Idols. 2. King. 17.27. etc.    
Qu. 14 How may we know whether we be only outward professors?  
Answ. 1 First negatively, we cannot know it by our outward appearance, for that may deceive us: Silenus Pictures were without lambs and Doves, but within Wolves and Tigers: so many inwardly are ravening Wolves, who outwardly seem innocent lambs. Experience teacheth us, that the finest Scabbard hath not ever the bravest blade; nor the goodliest Chest, the most rich treasure, neither is every bird with white Feathers a simple Dove; nor every fair Lais, a faithful Lucrece. And therefore let us neither measure ourselves by our outward appearance, nor trust in our external profession, but search our hearts, and our inward man. Answ. 2  
Secondly, the notes and marks of outward professors are these, namely,  
I. They think profession better than practice, and to seem, better than to be good indeed. The Macedonians think the herb Beet, (which looketh yellow in the ground, but black in the hand) better seen, then touched: So many think it better to look upon Religion, then to undertake it, and hold the speculation thereof to be preferred before the practice. The Chameleon draweth nothing into the body but air, and nourisheth nothing in the body but Lungs: so many hear and read only for Table talk, and outward show, but not for true practice. And therefore let us examine ourselves whether we think it better to seem good, or to be good; and whether we take more pains to approve our hearts unto God, or our outward man unto the world. II. Outward professors are more given to their pleasure and belly, then to the service of their God. Philip. 3.19. For many walk and yet are the enemies of the Cross of Christ; whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things. These thus described by the Apostle, had been professors, and it seems still were: and yet these four things are predicated of them: namely,  
First, that they are enemies of the Cross of Christ. And  
Secondly, that their end is destruction. And  
Thirdly, that their belly is their God. And  
Fourthly, that they place their glory in their shame; that is, serve their pleasures more than God. III. Outward professors are more highly conceited of themselves, then inward are, and exalt themselves above others: Thus the Papists call themselves Catholics, and all others Heretics, and some of the Heathen called themselves Deists, and and all others Atheists: yea the Turk will be the true Musulman, and all others must be Pagans. IU. Outward Professors for the most part grow worse and worse: being professors in youth, and profane in age. The leaves of Polyon are white in the morning, but blew before night. Amesta a sweet flower at the rising of the Sun, becomes a weed at the setting. The Ravens in Arabia being young have a pleasant voice, but in their age a horrible cry: So many begin in the Spirit, and end in the flesh; at first seeming to be young Saints, but afterwards appear to be old Devils.  
V Outward Professors are more ready to discern then to choose; more able to perceive what is spoken, then to practise or remember what they hear; although the life of profession consist in practice. Lynxes had a quick sight to discern, but a short memory to retain; and so have many external Professors. But we must remember, that profession, knowledge, and judgement to discern, are all nothing without Practice. And therefore if upon mature search and enquiry we find that our outside is better than our inside; that we seem to be that which we are not; that we serve our bellies and sacrifice unto ourselves, and our own pleasures, more than to our God; that we are proud and self-conceited: that we grow the longer, the worse; and lastly that we are more ready to hear then to mark and discern, more ready to discern then to remember, more ready to remember then to practise: we may then truly conclude that our profession is but in show, and our Religion in vain.  
And thus much for the second Observation.  
Observe. 3 Thirdly, That confession of Christ, and profession of Religion, which shall be rewarded by Christ, with life everlasting, must be adorned with piety and purity both of heart and life.  
Quest. 15 How many sorts and kinds of Professors are there?  
Four; namely, 

Answ. First, those who profess Religion with their mouths, but are openly and continually wicked and profane in their lives, selling themselves to work wickedness, and that with greediness, Ephes. 4 19 And  
Secondly, those who profess Religion, and now and then sin grievously; falling sometimes into drunkenness, sometimes into adultery, sometimes into blasphemy, and the like. And  
Thirdly, those who profess Christ, and have no egregious impiety in their lives, but their hearts are polluted, and run after sin, jer. 4.14.  
Fourthly, those who profess and practise Religion, 
Luke 16.  as did Zachary and Elizabeth: And these last only must we strive to imitate, labouring that we may be pure both in our profession and practice, both in thought, word, and deed.    
Quest. 16 Who can be thus pure, both in heart and life, seeing all men carry a body of sin about them, and remainders of sin in them, yea are daily overtaken by sin? Rom. 7.24. and 1 joh. 1.8. Psa. 14.3.  
Answ. We confess that none can perfectly obey, both in thought, word, and deed: for although we are perfectly justified, yet we are not here perfectly sanctified, Phil. 3.12, 13. Indeed we have a copy set, to teach us unto what we must strive, and after what endeavour; the purity of our Father is our examplar, Mat. 5.48. and therefore we must sweat, (Hebr. 12.4.) and labour as much as in us lieth, to come nearer and nearer to that similitude, every day learning something, every day doing something, (Nulla dies sine linea) until the Lord make us perfect, by bringing us to heaven.  
Quest. 17 Why must the outward confession of Christ, and profession of Religion, be joined both with the inward and outward practice of piety?  
Answ. 1 First, because this is the will of God, that we should be holy: and therefore, all those who profess Christ, must possess their souls in sanctification, 1 Thes. 4.3.  
Answ. 2 Secondly, because all professors of Religion, are commanded to put on the new man, in holiness and honour, Ephes. 4.21.  
Answ. 3 Thirdly, because it becomes professors to be holy, Ephes. 5.3. Alexander, Duke of Saxony, hearing two Christians to revile and miscall one another, forbade that they should any more be called Christians; because this did not become those who had put on the name and badge of Christ, but was rather a shame and disgrace to their profession: for as Aurelius once said, Leave delictum in Philosopho graviter puniendum; a Philosopher ought to be severely punished for a light offence, because he should be a guide and example unto others: So it may truly be said of Christians, but principally of professors, that a small sin in them is great, and deserves grievously to be punished; because they ought to be pure and holy, both towards God, and towards man, and in themselves.  
Fourthly, because thus we gain others unto Answ. 4 Christ, and Religion. A Duke of Saxony said once to his followers and people, Vos Origenem audiendo convertimini, at ego ejus sanctimoniam intuendo; You are persuaded to embrace Origens' Religion, because of his Doctrine; but I, because of his life and example: for a holy life in a professor, is better, and more prevalent for this purpose, than a thousand Sermons. And therefore Saint Peter exhorts the Jews, to have their conversation honest among the Gentiles, that they may by their good works, which they shall behold, glorify God in the day of their visitation, (1 Pet. 2.12.) that is, when God shall be pleased to visit them in mercy, and to convert them, they may bless God for that holy life, which they saw in the professors; which was a means to convert them, and win them unto Religion.  
Fiftly, because profession conjoined with evil Answ. 5 works, is infidelity. If any man provide not for his family, he is worse than an Infidel 1 Timoth. 5.8. where we must observe, that the Apostle speaks not here of the Jews who were truly converted; for the Faith and Religion of the Jews did not teach them to neglect their families: but the meaning is, He that follows the wicked works of idleness, drunkenness, gluttony, pride, and lasciviousness, which impoverish him, and makes him unable to maintain his own charge and household; although he profess Christ, and make a show of Religion, yet the truth is, he is but an Infidel.  
Sixtly, because a pure life and sincere profession, Answ. 6 pleaseth God. As the Gem which is gallant in colour, and perfect in virtue, is the more precious; and the Herb which hath a fair bark, and sweet sap, is the more to be esteemed; and the Panther with his fair skin, and sweet breath, is the more delighted in: So those who are strict in their profession, and unblameable in their lives and conversations, are of high price, value and esteem with God.  
Seventhly, because the name of God is blasphemed Answ. 7 by the evil life of professors: therefore those who desire to be saved, must, to outward profession, conjoin outward and inward practice: he that honours God on earth, him will God honour in heaven; but he who dishonours him on earth, shall be punished in hell. Maillard reports, how at Tours, in the Reign of King Lewis the eighth, the Jews reproved Christians, for saying that Christ died for them, and yet they dishonoured and blasphemed his name, Rom. 2.24.  
Eightly, because profession without practice, doth not free us from the servitude and bondage Answ. 8 of sin; and captivity of Satan. None can be saved, so long as they are the slaves and bondmen of sin and Satan; but profession without practice, cannot free us from these chains or bonds: and therefore it is necessary for those who would be saved, to conjoin them together. The service of Christ is to be judged by the subjugating of our wills unto the will of Christ, and by giving up of ourselves wholly unto him: yea, he only is Christ's servant, who doth his work, and obeys his command, joh. 8.32. Rom. 6.6. Wherefore, if we would approve ourselves to be free from Satan and sin, and to be made the freemen of Christ, we must obey and fulfil his will, as well as profess his Name.  
Answ. 9 Ninthly, it is necessary, that those who would be saved, should conjoin strict profession and sincere practice together, because profession without practice, doth not please God. As the Vine is more regarded, that beareth Grapes, than the Ash that hath nothing but Leaves; and the Dear that increaseth the Park, more than the barren do: as the Orchard is better, that is fraught with Fruit, than that which bears nothing but Blooms: So those who are rich in every good work, (1 Tim. 6.18.) are more acceptable to God, than those who are only rich in leaves, shadows, and outward shows; for these the Lord cares not for at all.  
Sect. 2 §. 2. I will confess him before my Father which is in heaven.  
Object. The Papists say, that because the Saints suffered more than their sins required; therefore the overplus of their passions and satisfactions, belong unto the Treasure of the Church. And Bellarmine argues for the proof hereof, thus; The Martyrdom of the Saints is able to redeem great offences; as Christ saith, Whosoever confesseth me before men, him will I confess before my Father which is in heaven. But many of the Martyrs had small offences, at the time of their Martyrdom: And therefore there remaineth abundance of satisfaction for others 
g Bell. lib. 1. de Indulgent. cap 2 Prop. 4. .  
Answ. The Martyrdom of the Saints was profitable unto themselves, God crowning their patience with immortality, through Christ; but they are no way available unto us, save only for example: in which sense, Saint Paul saith, was Paul crucified for you? 1 Corin. 1.13. And Saint Ambrose saith well, Pendebat in c●uce filius, etc. While her Son hanged upon the Cross, Mary offered herself to the Persecuters, Si fortè suà morte publico muneri aliquid adderetur, sed Christi passio adjutore non eguit: if so she by her death might add any thing to the public benefit; but Christ's passion needed no helper. Institut. virg. cap 5. Now if the sufferings of Mary could add nothing to Christ's passion, much less the afflictions of others.  
For the understanding of these words (I will confess him before my Father which is in heaven) observe these three things; to wit,  
First, to confess, signifies, to acknowledge, and to own and accept before God.  
Secondly, to the presence of God, is added, the presence of the Angels, Luke 12.8, 9 He that confesseth me before men, him shall the Son of God confess before the Angels of God.  
Thirdly, the time when, is declared to be at Christ's second coming in glory, both by Saint Mark, chap. 8.38. and Saint Luke, chap. 9.26.  
Whence we learn, Observe. That they who adhere and stick close (on earth) to Christ, and the profession of Religion, shall at last be received into eternal happiness: Or, Those who are sincere in their profession and practice, shall be saved. Sacerdos Dei evangelium tenens, & Christi praecepta custodiens occidi potest, vinci non potest 
h Cypr. . He who holds and maintains the doctrine of the Gospel, and is obedient to the precepts therein contained, may be killed, but cannot be overcome; because Christ hath promised that he will confess, and own him at his coming to judgement; & quem Christus tum confitetur, invictus est. Cypr. Besides for the proof hereof, we may read these places, Luke 22.28. Rom. 8.16. and 1 Cor. 1.21. and 2 Tim. 4.8. and Revel. 2.9, 10, 11. Religion is the commandment or work of God, life eternal is the reward, Hebr. 6.10. And therefore, it is both Equal that this service should be crowned with a reward, (Rom 1.17. & 2 Tim. 2.12.) and also Just, 2 Thess. 1.6, 7. Wherefore they that in sincerity of heart, confess themselves to be the Lords servants, and in integrity and singleness of spirit, labour to serve him, shall certainly be crowned with blessedness at the last.  
What is required of us, in regard of Religion, Quest. 1 and the profession thereof?  
First, we must neglect the care of our bodies, in Answ. 1 regard of the care of Religion, Mat. 10.28. and 16.25. Acts 20.24. and 21.13. Rev. 12.11. We must not care for the world, (james 4 4.) but cast that care upon God, (1 Pet. 5.7.) And bend all our study and care, how to glorify God, and help forward the profession of Religion.  
Secondly, we must not fear infamy for Religion, Answ. 2 or the profession thereof; but if we be laughed at, and scoffed by reviling and taunting Michols for our profession, and service of God; with David confidently let us say, That we will yet be more vile for the honour of Religion, 2 Sam. 6. Lucrece for fear of infamy, murdered herself, but Susanna would not; neither must we do evil, that good may come of it. But remember these two things; namely, I. That the providence of God rules and governs all things, (Acts 3.18. and 4.28.) A dog cannot bark at, nor a wolf by't the righteous, without God's permission: the wicked cannot open his mouth to slander, backbite and revile the righteous, nor stretch out his hand to hurt them, except God give him leave. And therefore we need not fear reproach for God's sake. II. All things at last shall be revealed, and the truth of every thing appear, verse 26. of this chapter: and therefore, although we should be calumniated for Religion, and detracted for the practice thereof; yet we need never fear, but in the end, God will cause our innocence to break forth as the Sun out of a cloud, as we see in joseph and David.  
Thirdly, we must constantly and resolutely Answ. 3 stick to our Religion, and not be shaken from that, by any wind or storm of affliction or persecution at all; read Mich. 4.5. and Revel. 3.11. Two things the Lord (in holy Writ) inculcates into our cares to this purpose, namely; I. Patience and exultation in affliction: we must endure persecution, we must endure it patiently, yea we must rejoice, when we suffer for our Gods or the Gospel's sake, Rom. 5.3. and jam. 1.3. Now where is patience or joy in suffering, when men avoid affliction and persecution, by denying Christ, and their profession? II. Hope, and expectation: if we suffer patiently and joyfully, than we may confidently hope for, and expect the reward promised, even the crown of glory, Rom. 8.24, 25. and 15.5. and Col. 3 4. And therefore, when we are ready to forsake our colours, and to deny our profession; let us examine which of these three considerations it is, that moves us thereunto; namely, First, whether do we think, that our profession and Religion is false? Or Secondly, that the promises of God, contained in the Word; or the promise of Christ, contained in this Text, is false? Or Thirdly, whether the reward promised, or promises made in the Scripture, be not worth the seeking, or labouring, or suffering for? For if our Religion be built upon the Scriptures, and regulated by the rule of truth, (as it is) if all the promises of God, made in his Word, be Yea and Amen in Jesus Christ, (as the word of God itself witnesseth:) if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed, (as is revealed to us from heaven, Rom. 8.18. and 2 Cor. 4.17.) Then we are left without excuse, and reserved for insupportable torments, if we shall decline persecution and affliction, by denying of Christ and Religion.  
Quest. 2 What things hinder us from sticking close to the profession of Religion?  
Answ. 1 First, loss; for Religion is hard with danger, and loss: If the young man cannot follow Christ without selling all he hath, he will rather stay behind; Mat. 19.22. john 6.66.  
Answ. 2 Secondly, the world hinders us from true constancy in Religion, Gal. 1.4.  
Answ. 3 Thirdly, the flesh and lusts thereof, often violently withdraw us from the truth, and practise of Religion, james 1.14.  
Answ. 4 Fourthly, Satan by sifting and assaulting of us, doth often lead us aside out of the way of Religion, as we see Luke 22.31. and 1 Pet. 5.8.  
Quest. 3 Why must we adhere thus constantly and resolutely to the profession of Religion?  
Answ. 1 First, because true Religion is true Wisdom; and therefore it is worth retaining, worth dying for, Deut. 4.6. Psal. 111.10. Prov. 1 7. and 1 Corinthians 2.6, 7.  
Answ. 2 Secondly, because true Religion sustaineth and upholdeth the world: As before Solomon's Temple, there were two Pillars, (1 King. 7.21. and 2 Chron. 3.17.) the one named jachin (that is, God will establish) and the other Bohaz (that is, Strength:) so there are two supporters which bear up the world; viz. I. Religion, which sustains and upholds the Church. And II. Justice, which supports the Commonwealth. Whence the Jews rightly say, That for jerusalems' sake (namely, the Church of God, and true Religion) the world stands.  
Thirdly, because if we suffer for the profession Answ. 3 of the truth, and Christ's sake; then Christ will find us out, and comfort us, as he did the blind man, who was excommunicated for confessing his name, joh. 9.35. yea he will own us for his own at the dreadful day of judgement, as our Saviour promiseth in this verse.  
By what means may we attain unto a constant, Quest. 4 bold, true, and right profession of religion?  
First, the foot of this Ladder which reacheth Answ. 1 unto heaven; or the beginning of Religion is a cessation from sin (Acts 2.38. and 3.19. and Esa. 1.16.) for until we be free from sin, we are the servants thereof, (Rom. 16.6.) and therefore, so long all our boastings are in vain, 1 Pet. 2.23. And therefore, if we desire to live with Christ, yea rather die than depart from Christ, let us labour to hate and eschew all sin whatsoever; for so long as we love and follow sin, so long we cannot suffer for Christ.  
What sins must we cease from?  
First, from our own sins, not only from the sins of others.  
Secondly, from all sins, not from some only.  
Thirdly, principally from our principal sins, and not only from those we care least for.  
Fourthly, from our least sins as well as our greatest, 1 Thes. 5.23. jude 20.  
Secondly, the top of this Ladder which reacheth Answ. 2 up unto heaven, is obedience; for without that, there is no happiness, Deut. 4.1. and 5.1. and Mat. 7.21, 26. Luke 11.28. And therefore obedience is necessary for the confirmation of our Religion and Faith, and assurance of glory, Mat. 7.20.  
Thirdly, Religion cannot be learned without Answ. 3 divine illumination, Mat. 11. 2●. and 16.17. joh. 6.44. And therefore this spiritual knowledge is a principal means to make us stout and strong professors. Paul confesseth, that he learned Religion in the School of heaven, Gal. 1.12, 16. And so must we; for I. It is a mystery, 1 Corinth. 2.14. And II. It is revealed by the Spirit of God, 1 Cor. 2.10. Esa. 55.13. For as there are two impediments which hinders us from Religion; namely,  
First, the veil that naturally hangs over our hearts, 2 Cor. 3.14. And,  
Secondly, the blindness of mind, which is wrought in us by Satan, 2 Corinth. 4.4.  
So also there are two remedies, against these two impediments; namely,  
I. To the Ministers is given illumination, and their lips preserve knowledge, 2 Corinth. 4.6. And II. The veil is taken away from the eyes of the faithful, and they thereby enabled to understand what is delivered, 2 Cor. 3.16. And therefore if we desire to be instructed, and built up in the truth, we must invocate, and supplicate God our Father, that he would be pleased for his dear Son's sake.  
First, to give light unto his Ministers, and to make them able to cut the Word aright, and to teach, instruct, and lead his people, both by doctrine and example.  
Secondly, to give light unto our minds; that we may understand his word, and will which is taught unto us, Ephes. 1.17. And,  
Thirdly, to give strength to our hands, and courage to our hearts, that we may obey and perform his will, both in heart and life; both in prosperity, and adversity, both in freedom and in affliction.  
Quest. 5 How may we know, whether our religion be true; and according to the religion of the Apostles of Christ, or not? Because the profession of no other religion, save that, can please God; nor the Professors of any other religion be acknowledged by Christ at the last day.  
Answ. This may easily be known, by comparing of our religion with their doctrine, as it is comprehended, and expressed in the New Testament.  
Quest. 6 To find out the sense and meaning of Scripture is very difficult, and hard; how therefore can we know, what religion is according to the doctrine of the Scriptures?  
Answ. 1 First, all things in the New Testament, and Epistles of the Apostles are not hard, but some only, 2 Pet. 3.16.  
Answ. 2 Secondly, those things which are necessary to be known unto faith, and salvation, may be known; viz. I. By a diligent reading of the Word. And II. By a frequent, and attentive hearing of the Word. And, III. By a sincere, and strict obeying of the Word, read, and heard. And iv By comparing place with place; and judging of every place with humility, and not with wilfulness, or self-conceitedness: And V By fervent prayer unto God, to enlighten our understanding, and to anoint our eyes with that eye salve, that we may perceive what we read, and hear.  
Answ. 3 Thirdly, in the New Testament, two things are principally aimed at; to wit, I. The exaltation of the name and glory of our Lord, and Saviour jesus Christ. And, II. The spiritual worship and service of God and Christ. And therefore that doctrine is according to the doctrine of the Apostles, which teacheth us rightly to worship, & to searve God and Christ, as is prescribed in the Word: namely,  
First, by a mortification of the flesh, and a dying unto sin. And,  
Secondly, by a newness of life, and a living unto God. And,  
Thirdly, by a spiritual obedience.  
Quest. 7 How must we so profess Religion, that we may be certainly assured, that Christ will confess us?  
Answ. 1 First, forsake not Religion for gain, or the pleasures, or honours of the world; as many do: The Citizens of Heidelberge, leaving a little Village, called the Holy Mount: Tilly from thence battered the City: So Religion being once forsaken, we are easily overcome, because without Religion, we are truly miserable. And therefore, neither a Land, nor City, in general, nor any particular person should forgo, or fall from the profession of Religion.  
Secondly, forsake not truth for error, nor religion Answ. 2 for superstition, nor God for Idols: as the Philistines, who would forgo the Ark for Dagon. Woe be to that people, or person, that shall thus reward the Lord, to forsake the everliving waters, and dig to themselves Cist●rnes, that will hold no water.  
Thirdly, do not stain the purity of Religion, Answ. 3 with the blots and blemishes of sin: For God and Mammon, and the Ark, and Dagon, cannot stand together: Wherefore we must labour, that we may be purged from all pollutions, both of the flesh, and spirit, 2 Corinthians. 7.1.  
Fourthly, direct we all our actions according Answ. 4 to the rule of Religion, and Law, and word of God, Psalm 119: 9.105. Here two things are worth our observation; namely, I. The sacred Scriptures teach, and instruct all sorts of men, how to walk and live: as for example, the Word teacheth Kings, Princes, and judges; Psal. 82. and Bishops, 1 Tim. 5. Yea, both wise men and fools, old and young, Eccles. 11. and 12. The Word directs Husbands, how to carry themselves unto their Wives, and Wives unto their Husbands: Fathers unto their Children, and Children unto their Parents; Servants unto their Masters, and Masters unto their Servants, Colos. 3. & 4. Ephes. 5. and 6. yea, in the Word both rich and poor are taught: And who not. II. The Scripture descends to all the particular actions of our lives: Forbidding:  
First, all gross and enormous sins; as Drunkenness, Adultery, Oppression, Usury, and the like, Rom. 13.13. And,  
Secondly, all small and petty things; as namely: I. The detaining of the poor man's wages, Levit. 19 And II. Filthy and impure communication, Ephes. 5.3. And III. How we must bear ourselves, in selling, Levit. 25.14. Prov. 20.14. And IU. What we must do about Corne-selling, Ames 8. Prov. 11.26. And V To avoid Suretyship, Prov. 6.1. and 17.18. And VI To leave glean for the poor, Levit. 19.9. And VII. It teacheth housewifery, Proverbes 31. Yea, VIII. It teacheth us how to eat, or what to do when we eat 
i Corinth. 10 31. & 1 Tim. 4.4. .  
Now to what end is all this, but only to teach us, that all sorts of men, in all the several actions of their lives, are to be regulated by the word of God. And therefore Religion doth not require, only the work of the Lords day, (although many will not give God that) but it requires the labour of the whole life; and that all our works should be directed with conscience, rightly informed. And if we do thus; that is, prefer Religion before gain, and Idols and sin, and square all the actions of our lives by the Word of God; then we may certainly expect that reward of glory, which is here promised.  
§ 3. Whosoever denieth me before men. Sect. 3  
How manifold is denial; or how many kinds Quest. 1 thereof are there?  
Denial is manifold; to wit, there is Negatio: 

First, Di nitatis, a refusal of dignity, or honour: Thus Moses denied to be Pharaohs son in law, or his daughter's son, Hebrews 11.24.  
Secondly, Sacerdotis; thus the Israelites denied, and refused Moses; saying, who made thee a Ruler, and a judge, Act. 7.35.  
Thirdly, Resurrectionis. Thus the Sadduces denied, that there was any Resurrection, Luke 20.27.  
Fourthly, Mendacitatis, when men deny the truth; as Sarah did, Gen. 18.15.  
Fiftly, Pompositatis, of pride; when men raised and promoted unto honour, will not deign to acknowledge, or take notice of their poor friends, and kindred, job 8.18.  
Sixtly, Timiditatis, of fearfulness; thus Peter denied Christ, Mark 14.71. but of this by and by.  
Seventhly, Parcitatis, vel Cupiditatis, of covetousness; when men deny to relieve, or to give alms unto the poor, job 31.16.  
Eightly, Egoitatis, and thus we are commanded to deny ourselves, Matth. 16.24.  
Ninthly, Deitatis, or Infidelitatis, when men through Infidelity deny God. Now this is twofold, viz, I. When men deny God the Father; who is denied three manner of ways; namely, either  
First, Directly, Cord & ore simul, when men deny God both with their hearts and tongues; as the Atheists do, Psal, 14.1. Or,  
Secondly, Indirectly, Cord tantum, only in heart; that is, when men deny the providence of God, and all his Attributes; that is, when men blasphemously affirm; either I. That God is ignorant of humane things, and knows not what is done on the earth, job 22.12. Psalm 10.11. and 64.6. Or II. That he cares not for the things of this life; but Susque deque habet, although he sees humane things, and knows what is done below, yet he cares not which way they go. Or III. That he cannot resist the wicked world, job 22.17. Psalm 10.4. and 12.5. 
k 2 King. 18.32. . Or iv That he neither is able to punish the wicked, and wickedness of the world, nor to reward the righteousness of the righteous, job 21.14, 15. Psalm 10.3. Zeph. 1.13.  
Thirdly, God is denied in our works, Titus 1.16. They profess that they know God, but in their works they deny him; that is, although they know him, yet they do not worship and serve him. But of this more amply by and by. II. When men deny God the Son: and this is that denial which the Text speaks of; Whosoever shall deny me: elsewhere the phrase is, Whosoever shall be ashamed of me, Mark 8.30. Luke 9.26. where this addition is put; And of my words; but the sense is one, and the same; for our Saviour speaks not here, de causa moveme, of the cause which moves men to deny Christ, whether hatred, ignorance, fear, or shame, but de actu negandi, of the denial itself, and this our Saviour condemns, this he threatens, and this he opposeth to the confession, and profession of his name and word. Whence we observe:    
That to deny Christ is a great sin, Observe. and doth alienate, and estrange Christ from us.  
How is Christ denied? Quest. 2  
Christ is denied many ways; or there is a manifold denial of Christ, namely, either. 

First internal which is twofold, to wit, Answ. either.  
I. Direct, when in heart a man utterly denieth the truth of the Gospel. Or  
II. Indirect, when men do not believe in Christ, but place their confidence in others, and other things, and that both for temporal blessings and spiritual graces: Or when men deny the Providence of God: Give me not poverty lest I deny thee. Prov. 30.9.  
Secondly, Externall, which is twofold to wit, either  
I. Direct when a man denieth Christ with his mouth; and this is twofold, to wit, either.  
First, total, when men deny that there is neither Lord or Christ; as the Atheists who impudently, and blasphemously affirm, that there is no Deity, no Trinity Psalm. 14.1. Or  
Secondly, partial, and this is twofold, namely, either  
I. When men deny that Christ is not yet come in the flesh; as the Jews do. Or TWO When men deny that Christ is the Messiah and true God as the Jews did. Act. 3.13. john. 9.22. and As the Turks and Anti-christ do. 1 john 2.22. Or II. Indirect, and this is twofold namely either.  
First, when men deny Christ in opinion, and this is twofold, namely, either.  
I. When men hold not the truth of the Gospel in all things and in this sense, whosoever doth think amiss either of God, or Christ, or Religion, are said to deny them: As for example.  
First, the Valentinians denied that Christ was incarnate, and made true man.  
Secondly, the Arrians, denied his Deity, or that he was true God.  
Thirdly, the Epicures deny the providence of God.  
Fourthly, the Saducees deny the Resurrection. Luk. 20.27.  
Fiftly, Adam denied God's truth and wisdom.  
Sixtly, the Pel●gians deny Christ to be our sanctifier; contrary to 1 Cor. 1.30.  
Seventhly, the Socinians deny Christ to be our Saviour: for they who will not acknowledge him to be such a Saviour, as he is described to be in the word, deny him to be a Saviour.  
Eightly, those deny Christ, who forsake, and fall away from the truth once received, acknowledged, and professed; embracing instead of the truth, lies, and instruct of the word, humane Traditions, and superstitious vanities: Or II. When men profess not the truth they know, and hold, they deny Christ; for he is either denied by silence, or speech: Some speak false against their conscience; denying that openly which they know to be true. Secondly, some dare not openly profess that truth which they know for fear. Thirdly, some speak of Christ contrary to knowledge, out of malice, as the Jews did: or out of covetousness, as the Soldiers did. Matthew 28.13.15. They offend here against the profession of Christ, and the truth, and Religion, who either.  
First, blaspheme Christ, as julian the Apostate, and the Pharisees, and jews did, who said he had ● Devil: or as Pope julius 2 did, when he said he would eat Bacon. Al despetto del Dio, even in despite of God. Or  
Secondly, when men assent unto errors; for as there is but one Christ, so there is but one truth; and whatsoever is contrary to that is a lie: And therefore the servants of Christ, are the servants of truth Math. 26.70. Rom. 1.25. And they that deny the truth and accept of errors, deny and forsake Christ.  
Thirdly, they also deny Christ, who silence and conceal their profession; who smother the truth in their hearts, not suffering the profession of Christ, or Religion, to appear unto the world. joh. 9.20. and 12 42. etc. who either are not able, or at least are unwilling to satisfy every man who demands or desires to know a reason of their faith (1 Peter 3.15.) yea many think it now a days a high point of wisdom, so to elude by ambiguous answers, all Questions concerning faith and Religion, that no man can tell what Religion they love, like, or embrace: Thus to cloak and cover Religion, doth plainly unmask and discover a denier of Christ.  
Object. But it may be here objected: It is lawful sometimes, to conceal some truths: yea we are commanded to fly unto another City, If we be persecuted where we are: and therefore we may surely conceal Religion.  
Answ. 1 First, we may hid some truths sometimes, and this is most certain; but we must neither hid all truths, neither some particular truths sometimes.  
Answ. 2 Secondly, the reason is not alike between fleeing, from Persecution, and concealing of Religion, we having a precept, for the one, and a prohibition for the other. But I omit these two.  
Answ. 3 Thirdly, observe, that there is a double profession of Religion, namely.  
I A Profession which is placed in good works, that is, when our works may be known before our Religion And  
II. A Profession, which consists in an open confession, (Quatenus fit ore) of all the principles & principal points of true religion. Now the first profession is always necessary: But the second is not necessary always: we must never show forth, or perform any works, opposite or contrary to true Religion, or the Doctrine of the Scriptures: but we are only to confess and profess the Articles of our faith, in a fit time, and place, and upon some serious occasion.  
Secondly, Christ is indirectly denied in Practice; and this is , namely  
I. When Protestants deny Christ, by a wicked life. 2 Timoth. 3.5. which place is expounded Titus 1.15. etc. and 1 Timoth. 5.8. And therefore the warfare of Professors is to deny ungodliness, and worldly lusts. Titus 2.12. For he that denieth not these denieth Christ.  
II. When Professors talk much of Christ and Religion, but show forth no religious works or performances: not being careful that way to confess Christ.  
III. When men do not labour to conform themselves according to the example of Christ. Philip. 2.5.  
iv When his word which is taught unto us is not obeyed. And  
V When we neglect salvation, trampling under our feet the blood of the Covenant, and slighting the offers of Christ made unto us in the word, and the tender of salvation by him. Read Hebr. 2.3. and 10.29: Acts. 3.14 and 13.46. And therefore let us take heed of all sorts of denials of Christ, whether external or internal, whether direct, or indirect; because no branch of it shall go unpunished, except it be repent of.    
Why must we not deny Christ? Quest. 3  
First, because if we deny him, we shall be denied Answ. 1 by him, 2. Timoth. 2.12. and in this verse.  
Secondly, because if we deny the Son, we Answ. 2 have, no part in the Father. 1 john. 2.23.  
Thirdly, because it is a sign of Reprobation, Answ. 3 and sure condemnation to deny Christ. 2. Peter 2.1 jude 4.  
Fourthly, because not to deny, but to confess Answ. 4 Christ, and the truth is a thing praiseworthy with God, as appears by that excellent commendation given by the Lord unto the Church in Pergamos. Revel. 2.13.  
Fiftly, because if we do not deny him, than Answ. 5 he will preserve his Church planted amongst us, that our enemies shall not prevail, but rather be subjected unto the Church. Revel. 3.8, 9  
What are the causes which move men to deny Quest. 4 Christ?  
First, hatred: and thus julian the Apostate out Answ 1 of an impious, and blasphemous hatred against Christ, and his truth, denied both.  
Secondly, Ignorance: for those who are Ignorant Answ. 2 of Christ and his truth are easily persuaded to deny them.  
Thirdly, shame or reproach makes many (with Answ. 3 Nicodemus) afraid to confess Christ; yea rather choose to deny him, then to undergo the taunts, and scoffs of mocking Ismaels'.  
Answ. 4 Fourthly, fear of Persecution makes many deny Christ: as we see john. 18.25.27.  
Answ. 5 Fiftly, gain, promotion, the love of the world, and estimation of great ones, are means to draw many to a denial of Christ: as we see in Demas, and Francis Spira, and divers others. And therefore if we would not deny Christ, then let us learn to love him, and his truth, and not to hate it: let us labour for a true knowledge of Christ and his truth, and beware of ignorance: let us not fear the disgrace and reproach of men, but by our constant and courageous confession of Christ and Religion, procure the praise and commendations of God: Let us not fear those who can but hurt the body (yea not hurt that, nor a hair of our heads without the permission of God,) but fear him who can cast body and soul into everlasting perdition: Let us not deny Christ for any temporal thing, but contemn all as nothing worth, in regard of Christ. Hormisda a great Noble man's Son and a man of great reputation among the Persians was condemned by the King Sapor (when he understood that he was a Christian, and denied to turn from his Religion) to keep his Elephants naked. In process of time the King looking out, and seeing him all swarted, 
Theodor. lib. 5. cap. 39  and tanned in the sun, commanded him to have a shirt put on, and to be brought before him; whom than the King asked if he would deny Christ. Hormisda hearing this, tore off the shirt from his body and cast it from him saying; I will never surely deny my Christ for a shirt. So we should never deny our Lord for riches, or honours or the esteem of the world, but reckon all these as dung and dross in regard of him Phil. 3.8.9.  
Sect. 4 §. 4. Him will I also deny before my Father which is in heaven.  
Quest. 1 When will Christ deny those who deny him?  
Answ. At the day of judgement, for our Saviour speaks here clearly of that day: To teach us.  
Observe. That, at the day of judgement, there shall be a retribution of all those who deny Christ: The truth hereof appears most plainly by these particulars. viz.  
First, there shall be a day of Judgement. Acts. 17.31. Rom. 2.16.  
Secondly, than Christ will return. Math. 24.30, and 25.31. and Acts. 1.11. and 1 Thessaly. 4.16.  
Thirdly, than all shall be gathered together. Mat. 24.31. and 25.32. Rom. 14.10. Revel. 20.12.  
Fourthly, the sheep and goats shall then be separated asunder. Math. 25.32. etc.  
Fiftly, all men shall then be judged, 2. Corinth. 5.10. Revel 20.12.13.  
Sixtly, the godly shall then be received into glory. Mat. 25.34. and 1 Corinth. 15.52. and 1 Thes. 4.17.  
Seventhly, and lastly, the wicked shall then be cast into hell. Mat. 25.46. And therefore in all our sins, and delays, and worldly delights (Luke 16.25) let us meditate what the end of all will be, and what will become of us at the last.  
What must we meditate off, or remember, in regard of this last dreadful day?  
We must remember continually these seven things, namely, 

First, that we are all guilty of manifold Quest. 2 transgressions. Answ. And  
Secondly, that none can deny, none can palliate, or conceal their sins, the books shall be opened (Revel. 20.12) the accuser's mouth will not be stopped, and our own consciences will be as a thousand witnesses against us And  
Thirdly, that the judge of all the world cannot be bribed. And  
Fourthly, that all helps and means, we can use to prevent this judgement, or condemnation are vain, whether they be riches, or honour, or craft, or friends, or the like.  
Fiftly, that Christ will deny us there, if here we be wicked: this we should seriously consider of, and say with David, whom have I in heaven but thee O Christ, (Psalm. 73.25.) and wilt thou deny me? This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches, and made him so bitterly cry out: woe is me, with what hope, with what face shall I behold my God, whom I have denied, when as this Simeon my familiar acquaintance, thus passing by me so much disdaineth me, that he refuseth with one gentle word to salute me. If any desire to read the whole story: let him look upon M. Fox his Book of Martyrs. fol. 97. 98.  
Sixtly, that we can by no means delight ourselves, or arm, or strengthen our minds to suffer those pains which we shall be adjudged to undergo. For as the mind of the righteous shall be confirmed and established for ever in ineffable peace, and perfect joy Phil. 4.7. So the mind of the wicked shall be dejected, and deprived for ever, of all comfort, peace, or light: and the darkness of the heart shall be more full of heaviness and Lamentation than hell itself. And Seventhy, that the last comfort which miserable men have, shall be taken away, and denied unto those, who here denied Christ either with their mouth, or hearts: When men are in excessive and extraordinary misery, their comfort is, that death will put an end unto it: but there the miserable can neither kill themselves nor die for ever; but must remain alive for all eternity, although the pangs of death be continually upon them.  
And all these miseries and many more we must remember are prepared for those who deny Christ.    
What denial doth our Saviour speak of here? Quest. 3 I will deny him etc.  
There is a double denial namely, Answ. Verbal amongst men, and real, which is a direct Rejecting of one, and this our Saviour speaks hereof, to teach us.  
That those who are wanting to the profession of Christ, Observe. or forsake Religion shall be rejected or forsaken by Christ at the last. Math. 7. 23. and 25.12. Luke 19.27. and 2 Timothy 2.12.   
Verse 34, 35, 36. VERS. 34, 35, 36. Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against the mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household. 
Sect. 1 §. 1. I came not to send peace, but a sword.  
I came not to send peace (that is, an agreement and concord in evil, such an evil peace as cannot stand with true Religion and a good conscience) but the sword.  
Quest. 1 What is meant here by the Sword?  
Answ. 1 First, some understand here, a sword sent unto those who despise the Gospel: because this place is borrowed from Mich. 7.6. where he speaks of wicked men, who shall slay one another, as the Moabites did, judg. 7.22. And Ephraim and Manasses, Esa. 9.21. Or as Luke 19.27. But I do not conceive this to be the meaning of this place.  
Answ. 2 Secondly, some by this Sword, understand the Gospel, (Chrysost. imperf.) Revel. 1.16. And that for these reasons; to wit, I. Because it wounds, cuts, and penetrates unto the hidden man of the heart, Luke 2.35. Hebr. 4.14. II. Because it overcomes sin and Satan, Ephes. 6.17. III. Because it provokes the enemies of God and goodness unto anger, Exod. 5.21. iv Because it destroys the enemies of the truth, Rev. 2.16. and 19.15.  
Answ. 3 Thirdly, some by Sword, understand the division which shall be amongst men, by means of the doctrine of the Gospel. Perkins.  
Answ. 4 Fourthly, by Sword, are meant afflictions which the Apostles must suffer from wicked hearers of the Word; and the dissensions which shall be amongst hearers themselves, Luke 12.51. Now our Saviour calls these a Sword, that thus he may admonish us of a Christian warfare.  
Observe. Whence we may learn, That our life, or a Christian life, is but a warfare, job 1.7. Heb. 13.13.  
Quest. 2 Whence is it, that a Christian man's life is a warfare?  
Answ. 1 First, it comes hence, because they are odious unto Satan: he knows that they are mortal enemies unto him, yea those who shall confound and overthrow him: and therefore be bruiseth their h●ele, Gen. 3.15. and he raiseth up tumults against them, Acts 19  
Answ. 2 Secondly, the righteous are odious unto the world, who hate Christ and all true Christians, joh. 14. And hence their life is but a warfare. Religion, and the Word of God, I. Condemns sin, and the ways of the world. II. The gains which come by oppression, craft, deceit, and the like. And III. The delights, honours, and vanities of the world. And iv The wisdom of the world itself, counting it but foolishness. And hence the world holds war with all those who adhere to the Word.  
Answ. 3 Thirdly, the godly cannot endure the wickedness of the world: from whence it comes, that the world wars with them. The moderation and humility of the Saints often suffers much, and makes them live peaceably with all, (Rom. 12.18.) and hid and conceal a multitude of sins, 1 Pet. 4.8. But when the Word comes, and doth I. Detect impiety, and the wickedness of the world: And II. Commands the faithful to reprove the works of darkness, and to have no fellowship with them, Ephes. 5.11, 13. Then the godly show their dislike, and worldlings hate them for that dislike. True zeal respects none but God and his glory, and therefore when he is dishonoured, the righteous cannot hold their peace, neither are careful to please men, (Gal. 1.12.) And therefore the world holds war with them.  
How manifold is our Christian and spiritual Quest. 3 warfare?  
Two fold; namely, 

First, Internal; Answ. when a man wars against his own inbred lusts, concupiscence, and corruption: this war we read of, 2 Cor. 10.3, etc. Ephes. 6.11. and 1 Pet. 2.11. but this we speak not of in this place.  
Secondly, Externall; when a man suffers afflictions, and persecution for Christ: and this is here spoken of, and also mentioned in these places, viz. 1 Corinth. 15.31, etc. and 2 Cor. 11.23, etc. Philip. 1.29. and 1 Tim. 1.18. and 6.12. and 2 Tim. 2.3.    
How may we know whether we be Soldiers, or not?  
Examine seriously these four things; namely,  
First, whether dost thou oppose Satan, sin, the flesh, and thyself; that is, withstandest all the devils temptations, and sins, provocations, and thy own inbred corruptions, and daily insultings?  
Secondly, whether dost thou oppose the world, and honour, and riches, and peace, and whatsoever else doth war against thy soul?  
Thirdly, whether dost thou fight at thy own charges, or goest a warfare at the Lords? 1 Cor. 9.7. For the Lord doth I. Prepare his Soldiers by illumination, and knowledge, Hebr. 10.32. And then II. Arm them, with Christian and spiritual weapons, Ephes. 6.14. And III. Support, and strengthen them in the day of battle, Psal. 34.7. Luke 2.13.  
Fourthly, hast thou put off all love of the world, and worldly care? for no man that goes on warfare, entangleth himself with the affairs of this world, 2 Tim. 2.4.  
§. 2. For I am come to set a man at variance with Sect. 2 his Father, etc.  
What is the meaning of this verse? Quest. 1  
First, some understand this of wicked men; as Answ. 1 though our Saviour would say, where the Gospel is despised, there the obligations, and ties of nature are of no force, jer. 9.4. Mich. 7.5, 6.  
Whence we may observe, Observe. That God will send domestical dissensions amongst, and unto those, who contemn and despise the preaching of his Word, Esa. 57.21. Examples hereof we have in Senacherib, Esa. 57 Rehoboam, 2 King. 12. and Baasha, 1 King. 16. For it is just with God, that I. Those who despise God their Father, should be despised by their children, servants, and families. And II. That those who despise the Truth, should be deceived by errors, 2 Thes. 2.11.  
Quest. 2 Is God the Author of this? doth he send dissensions, and lying and evil Spirits amongst us?  
Answ. No● for first there are in us evil habits, which would continually produce these acts, if God did not curb and restrain them, by a preventing grace. But secondly, God being provoked, he doth take away this bridle and restraint, and breaks the stay and staff, whereupon we lean. And therefore, where Religion is despised, there domestical jars are to be expected. For I. God doth direct and bless those who fear him. And II. Religion doth teach children, and servants, to obey, and love their superiors: And therefore, they who disobey the Lord, and despise Religion, do break the only bonds that unite, and knit families and households together.  
Quest. 3 Why are there dissensions, and broils, and jars, in private and particular families? or whence comes it?  
Answ. 1 First, it comes hence, because there is no Religion in that house. Or  
Answ. 2 Secondly, because there is no solid, or sincere Religion, but only a form, 2 Tim. 3.5. Or  
Answ. 3 Thirdly, because the Master of the family doth not teach, and instruct his household: many follow Religion (in some sort) themselves, but do neglect to instruct their families, and to teach their wives, children, and servants their duties. Or  
Answ. 4 Fourthly, because either the head, or parts of the family, do follow some other respects, besides Religion, and conscience; namely, either covetousness, or gain, or partiality, or self-will, or the like.  
Quest. 4 What are the remedies against these domestical dissensions?  
Answ. 1 The best remedy in all these, is to run unto God, Mic. 7.7. as for example: I. If our friends or kindred, or those who are nearest (in the bond of nature) unto us, be angry, or at strife with us; then let us go unto God, and labour that he may be our friend, and we shall then be happy; and have cause to rejoice in the midst of these jars and distastes. If we be injured, and unjustly wronged by any who are near unto us, or whosoever, and that we must suffer and endure those wrongs; then let us respect the promises of God made unto such, and rejoice ourselves in them.  
Answ. 2 Secondly, some understand this verse, of the dissensions which shall arise amongst the godly.  
Quest. 5 How many sorts and kinds of peace are there?  
Answ. Three; namely, First, the peace of the wicked; or that peace which wicked men have amongst themselves: this our Saviour spoke of, verse 34. Secondly, the peace of the godly amongst themselves: this is both commanded, joh. 14. and also promised; The God of peace, will give peace unto the righteous, Esa. 57 Thirdly, the peace of the righteous with the wicked: and this our Saviour speaks of in this place. Here observe, that it is understood two manner of ways; to wit, either I. Indicatively, only. Or else II. Imperatively also.  
First, this may be understood Indicatively only, showing what shall come of preaching: and thus it seems to be understood by that which went before. Whence we note,  
That the preaching of the Gospel will beget jars and dissensions, Observe. amongst the nearest and dearest friends; for some will believe, and some will belie the Preachers, and preaching of the Word; some will practise it, some will persecute it; some will desire to enjoy it, some others envy it: Like the two thiefs, whereof the one prays unto Christ, and the other reviles him. Many more examples hereof may be seen in Scripture; both in the Athenians, Act. 17. and in the Scribes and Pharisees, and Sadduces, and others, Acts 13.45. and 14.13, 19 and 18.6, 8. and 19.23. and 21.30. and 23.7. and joh. 6.52. and 7.40, etc. and 9.16. and 10.19, etc.  
Why doth the preaching of the Gospel breed Quest. 6 this variance between fathers and children, masters and servants, friends and friends?  
First, because no man can serve two masters, Answ. 1 Matth. 6.24. The children of God, and of the world, or Belial, cannot agree.  
Secondly, because Religion, and the word Answ. 2 withdraws men from their pleasure, profit, and gain; and therefore doth exasperate them against their dearest friends. Moses and Aaron (if God had not preserved them) had paid dear for bringing the Israelites from the fleshpots of Egypt, Exo. 16.2. Saint Paul was in danger of death, for dispossessing a Damsel, because she brought much money to her Master, so long as she was possessed, Act. 16.18. Afterwards, for speaking against Dlana; Demetrius by an uproar, and insurrection, had likely to have slain him, because Paul spoke against his profit, Act. 19.24. And thus, when Preachers speak against men's lucre and darlings, they are hated by those who otherwise love them.  
Thirdly, because the word is a hard saying to Answ. 3 flesh and blood (john 6.60.) Or because men cannot endure reproof: Lot was well liked by the Sodomites (for any thing we know) until he reproved them: but then they threaten him, Gen. 19.9. So many, when once the word reproves them, will endure it no longer; but spurn against the reproofs, and set themselves against the reprovers.  
Fourthly, because naturally men cannot endure, Answ. 4 that others should be thought to be better than themselves; for those who endeavour not to be good indeed, do yet desire to be thought to be good, Esay 65.5. And hate those whom the world thinks better than themselves; as we see in Cain, who hated his brother Abel, because he was better in God's esteem: and more beautiful in his eye then himself was, Gen. 3.  
Fiftly, the preaching of the word begets dissension Answ. 5 amongst dear friends; because thereby one becomes more blessed than another: God promiseth (and performeth) that he will bless those who obey his word, but curse the disobedient: And hence the blessed are hated of the other, as jacob was by his brother Esau, Gen. 27.41. And therefore we may observe the perverseness of our nature, and impiety of our dispositions in this particular, that those whom 1. Nature, and 2. Civility, and 3. Custom, and 4. Acquaintance, hath taught us to love: yea, whom 5. we have loved indeed; we now hate only, because they are religious.  
Quest. 8 Who hate others, or become enemies unto others for religion only?  
Answer. Many, yea in a manner all sorts of people: as for example:  
First, wives are offended with their husbands, and husbands with their wives, because they are religious, job 2.9.  
Secondly, Children are angry against Parents, because with the bridle of religion they seek to restrain them, of their unbridled wills.  
Thirdly, Parents are often angry with their Children, because they are young Saints, and too religious; and Masters dislike servants, because they are too pure, and religiously bend.  
Fourth servants stomach their masters, because they observe such pious practices in their houses; & will rather leave them, then submit themselves to be taught, and instructed and catechised by them; yea, utterly refuse to be examined at home, what they learned at Church. And thus I might have gone through all ranks, and qualities, and degrees whatsoever.  
Secondly, this verse may be understood Imperatively also, as appears by that which follows, To teach us:  
Observe. That the strongest bonds of nature are to be broken, and neglected for religion, Deut. 33.9. and Psalm 73.25. etc. David must leave his Country, and Rebecca her kindred, if God call and command it. As justice is painted blind without never an eye; so Religion makes men Vnoculos, to have but one eye; and therefore they only behold, and love, 
Colos. 3.15.  and serve the Lord, contemning all other things, though never so strong; as for example:  
First, Propinquity, familiarity, and intimacy is a strong bond: and yet Religion makes us forsake our most near, and dear, and familiar friends, if they labour to seduce us, and lead us aside from God, or if they be hindrances unto us in his service.  
Secondly, Nature is a strong cord; yea, what nearer bond can there be, then is that of the Child to the Father, and of the Wife to the Husband? and yet children and wives must be neglected, in regard of Religion, and Christ.  
Thirdly, the authority of Parents, is a strong tye, children being commanded to obey them; and yet they must be disobeyed, rather than God, and forsaken for Christ.  
Object. It may here be objected, God is the God of peace, and the nature of the Gospel is to bring children unto their Fathers, Malach. 4.6. How then doth Religion occasion these dissensions?  
Answ. 1 First, the fault certainly is not in the Gospel, but in the viciousness of our natures.  
Answ. 2 Secondly, the Prophet Malachi doth not speak of the persons of Fathers, but of Religion, and divine worship; according to that of the Prophet; Seek the old ways: That is, john Baptist by his preaching, shall reduce and bring bacl men to the former, and true religion of the Patriarches, which was taught them by God.  
Thirdly, certainly Religion doth sow the Answ. 3 seeds of concord amongst the godly, but not with the wicked; although they be most dear, in regard of some other natural bond: For it is with the wicked, and the righteous, as it is with the wheat and the tares; while the wheat and tares grow together, the wheat is oppressed with the tares, and the tares supported by the wheat; but when they are separated, than the corn is gathered into the Garner, and the tares bound in bundles, and cast into the fire. So while the righteous and wicked are conjoined together, the righteous are oppressed and burdened, and the wicked supported; on the contrary, when they are separated, the godly flourish, and the wicked fall and whither.   
VERS. 37. 
Verse 37  He that loveth Father or Mother, more than me, is not worthy of me; and he that loveth Son or Daughter, more than me, is not worthy of me. 
§. 1. He that loveth Father or Mother more than me. Sect. 1  
It is questioned between us, and the Papists, Object. whether children may enter into profession of Monkery, without their Parents consent? They holding the affirmative, prove it thus from this verse. Christ saith, Whosoever loveth Father or Mother more than me, is not worthy of me. Therefore children may become Monks without their Father's leave. Bellarm. de Mon. Cap. 36.  
First, in this place our Saviour speaketh of Answ. 1 Persecution, when a man ought not, for love of his friends, to deny Christ; but the Monkish life is not Persecution.  
Secondly, a man may leave his Parents, as Answ. 2 Christ commandeth, though he dwell in the same house with them: that is, by setting his love and affection on heavenly things.  
Thirdly, all go not to Christ, that come into Answ. 3 Monasteries.  
Doth our Saviour speak here only of Parents, Quest. 1 and Children?  
He doth not prohibit these, Answer. that he might grant this liberty unto others; but rather doth include all others in this, A majore ad minus. For  
First, all authority, and superiority (whether Kings, Magistrates, judges, or whatsoever) are included here under the name of Parents, or Father and Mother. And,  
Secondly, all love, and propinquity of brethren, friends, and the like, are implied here in Children. So that the meaning is; that all men whatsoever, are to be postponed unto Christ, seeing that these who are most dear, both by nature and the Law of God, are to be left, and forsaken, in regard of him.  
Our Saviour, by this expression of Father and Mother, would teach us,  
That great honour is due unto Parents from Children. Read Levit. 19.3. Prov, 23.22. Observe. Malachi 1.6. Why must Parents be thus highly honoured?  
Answ 1 First, because nature teacheth it: all nations (though never so barbarous) honoured their Parents, and taught that this reverence, and honour was due unto them, because Children had their being from their Parents, and were begotten for their Parents good; Ego mihi te genui.  
Answ. 2 Secondly, because reason doth dictate this unto us: For, I. Parents sustain many cares, and sorrows for Children: the Mother undergoes great pain, when the child is in the womb, but greater, when it comes out of the womb into the world; yea, being borne, much pains and care in the nourishing of it: The Father, he provides, and takes care for it, and often breaks his head, and sleep with care, for his child: yea, II. All the care of Parents is for their children: and whatsoever they have, they have it for them: and they weary their bodies, for the enriching of them. And therefore it is the greatest reason in the world, that children should honour their Parents.  
Answ. 3 Thirdly, because Religion teacheth this unto us: For I. God commands it, Exod. 20 12. Honour thy Parents. And II. God hath engraven his image in Parents: A King in a Commonwealth, and a Father in a house, being the image and substitute of God. Whence, First, sometimes God is called our Father, as Malach. 1.6. and 2 Cor. 6.18. Ephes. 4.6. And Secondly, sometimes Parents and Magistrates are called gods, Exod. 23.28. Psal. 5. III. God gives wisdom unto children, as they increase in years; that thereby they may understand, what honour, love, obedience, respect, and duty is due unto their Parents, job 32.7. iv God hath ●ncouraged, and excited children to honour their Parents, with a promise of blessings, (Ephes. 6.2, 3.) And therefore seeing God hath commanded it, and promised to bless it, and charged children to see him in their Parents; yea, endued them with wisdom and understanding, to know what belongs unto Parents, or what is their duty towards their Parents: It is then great reason, that children should love and honour them.  
Answ. 4 Fourthly, children are bound to love and reverence their Parents, because otherwise it were no great matter, nor worth acceptance, to forsake that for Christ's sake, which we care not for.  
Quest. 3 Who are here to be blamed?  
Answ. 1 First, those children who curse their Parents, are cursed children, and justly to be reproved: Read Exod. 21.17. Levis. 20.9. Deut. 27.16. Proverbes 20.20.  
Answ. 2 Secondly, those children who deride, and despise their Parents, are here also to be blamed. Many despise their Parents, because they are wiser themselves than their Parents are: Indeed, young men perhaps may be more quick and prompt, but old men are more solid, and profound; young men may think old men to be fools, but old men know that young men are fools, Gen. 9.23. Yea, suppose that children be more learned, or wiser than Parents, yet by no means they must despise them; and that for these reasons; namely, I. Because they are their Parents: Men of rare and singular gifts, must not despise those of inferior parts, whatsoever they are; much less than their Parents. II. Because God hath threatened to punish such children, as contemn their Parents, Prov. 30.17. III. Because if they be more learned than their Parents, they are the more obliged, and beholden unto them, that have taken more care of their education, and bestowed more in the bringing of them up, than their Parents bestowed upon them. If a Father shall educate his child ignorantly, and that child bring up his son in learning and knowledge; and for this education, the learned son shall deride, or despise his unlearned Father; his ingratitude is great, and his fault inexcusable, both in the sight of God and men. iv Because if the son, have indeed more natural excellent natural parts, than the Father, yet he must not despise him; they being given him by God, who doth distribute his gifts, not according to our merits, but according to his mere mercy, and freewill. And therefore it argues pride, arrogancy, and unthankfulness towards God, to be so proud of our own qualities, that in regard of ourselves, we slight and contemn others.  
Thirdly, those children are too blame, that Answ. 3 refuse (being able) to relieve, and help their poor and old Parents, (1 Tim. 5.4.) For that which they borrowed of them, when themselves were young, and unable to help themselves; they should in equity repay bacl, when their Parents through age and weakness are not able to work, or relieve themselves.  
Fourthly, those children are faulty, who disobey Answ. 4 their Parents, Deuteronomie, 21.18. Yea:  
Fiftly, those Parents are here too blame, who Answ. 5 through their own neglect, of the education of their children, procure this disobedience and contempt from them. For I. Some have a care to feed their children, but are altogether careless to teach them; insomuch, as every one can say, they are better fed then taught. II. Some are so indulgent over their children, that they cannot correct, they cannot check them: Certainly, children (like fields) are to be ploughed, tilled, and sown betime, jerem. 4.4. III. Some do so admire their children, that they wholly neglect their religious education; Suum cuique pulchrum, the Crow thinks his own young ones, as brave and fair birds, as the best: and many Parents are so enamoured of their own children, that they think none may be compared with them: whence:  
First, their children become proud, and being proud, learn to contemn and despise them: Or,  
Secondly, their children think them foolish thus to dote upon them. Or,  
Thirdly, their children being thus cockered, pampered, and doted upon, learn to disdain and reproach their Parents. And thus through carelessness, and too much indulgence, Parents bring a curse upon their children, and their children, (in stead of a blessing) become a curse unto them: How great care then should Parents have to educate, and bring up their children, in the fear an nurture of the Lord.  
Quest. 4 What is required of children towards their Parents?  
Answ. 1 First, they must so highly and cordially love them, that no worldly thing should separate them from them; for although marriage separate them, in regard of cohabitation, yet not from that love, reverence, and obedience, which the moral Law, or the Law of nature requires in them.  
Answ. 2 Secondly, yet for Christ's sake, they must leave and forsake these.  
Answ. 3 Thirdly, they must learn to increase in love, reverence, and humility towards their Parents.  
Answ. 4 Fourthly, they must communicate of their substance, to the relieving of the necessities of their Parents.  
Answ. 5 Fiftly, they must see God in their Parents.  
Sect. 2 §. 2. He that loveth son or daughter more than me, is not worthy of me.  
Observe. Our Saviour here by this phrase of son and daughter, would teach us; that a great deal of love is due from Parents to children: or that Parents ought to love their children with a great measure of love, Ephes. 6.4.  
Quest. 1 Why must Parents thus greatly love their children?  
Answ. 1 First, because they are flesh, of their flesh, as it was said of the wife, Gen. 2. Yea, this is more truly said of children, then of wives; and therefore Christ took our flesh upon him, or assumed flesh, not by becoming the husband of a woman, but the son of a woman: Hence children are said to issue out of their Father's loins. Now if a man should love his wife, as himself, because they are one in a conjugal bond: then also, (if not much more) his children which are parts of himself in a natural bond; although in other regards, a wife is to be loved more than children.  
Answ. 2 Secondly, because in children, a man becomes to be immortal in the world, his name being upheld and continued in them. The Heathens knew no other Resurrection, than this; for Parents to survive in their children, as the Phoenix springs up out of the ashes: And therefore Posterity was always highly praised and desired, as Gen. 15.2. Abraham thought all things nothing, so long as he was childless; so Gen. 30.1. Levit. 20.20. etc. Numb. 3.4. Deut. 25.5. Kuth. 4.5. and 1 Sam. 1.2. and 2 Sam. 14.7. jeremy 18.21. Hosea 9.12.14.  
Answ. 3 Thirdly, c●●●●ren are greatly to be loved, because they 〈◊〉 gifts of God, Genes. 33.5. and 48. ●. ●nd,  
Answ. 4 Fourthly, because God hath given us an example hereof in himself, loving his natural, and only begotten son, with an exceeding love, Mat. 3.17.  
Quest. 2 Who are blame-worthy here?  
Answ. 1 First, those who neglect their children, or their duty towards their children. And,  
Answ. 2 Secondly, those who are partial in their love, and care towards their children, Deut. 21, 15. etc.  
What is the duty of Parents towards their Quest. 3 children?  
First, they must love them; for nature descends Answ. 1 faster than it ascends.  
Secondly, they must teach, and instruct them, Answ. 2 Deut. 4.10. and 6.7. and 11.19. and 32.46. Genes. 18.19.  
Thirdly, they must correct, and reprove them, Answ. 3 when they do amiss, Prov. 23.17. and 1 Sam. 3.13.  
Fourthly, they must pray for them, 1 Chron. Answ. 4 29.19. job 1.5.  
Fiftly, they must provide some substance, estate Answ. 5 and means for them, Gen. 24.36. and 1 Tim. 5.8.  
§. 3. More than me? Sect. 3  
Our Saviour expressly here teacheth; that neither Father nor Mother, son nor daughter, must be loved above him.  
What is love? Quest. 1  
Love is a passion, Answer. or affection in the concupiscible appetite, that it may enjoy the thing which is esteemed to be good, as near as it can.  
How many sorts, and kinds of love are there? Quest. 2  
There are three sorts of love: namely, 

First, Eman●ns, or natural love: Answer. Now the natural love, is that love, whereby every thing hath an inclination naturally to the like; as heavy things naturally go down to the centre of the earth: beasts are carried by sense, and instinct of nature to their objects; thus the Pismire in Summer, layeth up provision against the winter, Prov. 6.8. This natural instinct, the Greek call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So man is carried to his object by love: and because he must love something, what better object can he choose to love then God?  
Secondly, Imperatus, or commanded love: Now this commanded love, is that, whereby reason showeth us some good thing to be loved, and then our will commandeth us to love the same. If we had no more but reason to show it to us, and the will to command us; yet this were enough, to move the affections to love God.  
Thirdly, Elicitus, or love freely proceeding: now this love, proceeding freely, is that, when the affections make choice of God freely; when as the consideration of his goodness breeds admiration in us; when the consideration of his bounty breeds love in us; and his sweetness doth so satisfy our whole desires, that we think nothing so worthy an object to be beloved, as our God, who hath all these excellent properties in him.    
Why must we love God above all others? Quest. 3  
Because he loved us first, john 3.16. Answ. and 1 john 4.10.) and therefore we are bound to love him again, and that above all things. Here observe, that there are three sorts of love: viz.  
First, the love that seeks his own profit only; as when a subject loves his Prince only for his goods: such was the love of Laban to jacob: here the Prince is not bound to love his subject again; neither was jacob bound to love Laban for this sort of love.  
Secondly, the love that looks to lewdness and dishonesty, such was the love which Potaphars' wife carried to joseph, Gen. 39.9. Now joseph was not bound to love Potaphars' wife again in this sort of love.  
Thirdly, there is a most pure and holy love; and in this love we are bound to love back again God loved us before we loved him; yea, he loved us freely, and for no by-respect; therefore we are bound to love him first, and above all things. Weems. Image of God, part. 2. pag. 191.   
Verse 38 VERS. 38. And he that taketh not up his Cross and followeth after me is not worthy of me. 
Sect. 1 §. 1. And followeth after me.  
Observe. Our Saviour here expressly teacheth, that it is not sufficient to bear the Cross, except also we follow him. Mat. 8.22. and 4.20.22. and 9.9. and 19.27. Luke 18.43. Revelat. 14 4. john 10.4.27.  
Quest. 1 Why is it not enough to suffer, but we must also follow Christ?  
Answ. 1 First, because we cannot suffer persecution for any other cause: for to bear the Cross, for error or pride, or vain glory, or desperation, or the like belongs not at all unto Christ, it being the cause, not the punishment that makes the Martyr.  
Answ. 2 Secondly, because this is the end of persecution, it being so hard to follow Christ, that a man cannot do it without some persecution or other; or without crosses in some kind or other. Many are the enemies of Christ and religion, and therefore we must suffer, that so we may follow our Saviour, which without suffering we cannot do: for if a man could follow Christ without persecution, there were then no need that he should suffer at all.  
Quest. 2 To whom doth it belong to follow Christ, or who must do it?  
Answ. This duty of following Christ belongs unto all, and is common to all, none being excepted or exempted, but only those who exclude themselves: Here observe three sorts of men. viz.  
First some think that sanctity belongs not unto them, but only unto Ministers; but these must know, that they who follow not Christ in the ways of holiness, follow the Devil in the ways of wickedness.  
Secondly, some say they have their labours, and employments, and callings to follow; and therefore have neither leisure nor spare time to follow Christ▪ but these must know, that to follow Christ is the principal, and most general vocation of the soul, and woe be to him that puts, Christ into the Manger, and post-pones the following of him unto worldly affairs.  
Thirdly, some bind themselves Apprentices, and give themselves wholly up to the service of Christ, both in prosperity, and adversity, both in persecution; and peace: And these as the best of the three by much, are to be imitated.  
But it may be objected, that this dedicating of men unto the service of God, Object. doth make them neglect their vocations and callings: And therefore is it not to be imitated.  
Religion doth not teach this; Answ. and therefore they who under colour of Sanctity and profession neglect their callings, do amiss, and are neither to be imitated nor excused. For  
First, Religion teacheth us to devote ourselves wholly up to the service of the Lord. And  
Secondly, to follow our callings in the Lord; because he hath so ordained, so commanded.  
§. 2. He is not worthy of me. Sect. 2  
None is worthy of God or Christ; Object. and therefore this censure of our Saviour's  needless.  
First, certainly not man in himself is worthy Answ. 1 of God or Christ.  
Secondly, without doubt none can repute or Answ. 2 think themselves worthy of God or Christ, without a great measure of pride: for if any be worthy indeed, then grace is no grace. Rom. 11.  
Thirdly, but the Lord is graciously pleased Answ. 3 to esteem those who are in grace worthy of him as was showed before verse 13. Hence we may then observe.  
That those who endeavour to give themselves Observe. 1 up in love to the service of Christ; Christ will esteem them as worthy of himself by his grace. See before verse 10. and Luke 21.36. Culos. 1.12. and 2 Thes. 1.5.  
Why will Christ esteem such as these worthy? Quest. 1  
First, because their persons are worthy, both Answ. 1 in regard of the Covenant contracted between the Lord and them; and in regard of their participation of Christ; and also in regard of that New Garment of Christ's which they have put on.  
Secondly, the Lord is pleased to think such Answ. 2 worthy, because the holy Spirit leads them unto worthy works. Ephes. 4.1. and 3 john 6. Galath. 5.22. And therefore if we desire that our Lord should think us worthy of him, let us walk worthily, bringing forth fruits worthy of amendment of life. Mat. 3.8. Acts. 26.20. Philip. 1.27. Colos. 1.10. and 1 Thessaly. 2.12. For I. This God commands. And II. Unto this the Spirit aid● and assists us.  
What is the scope of these words, He is not worthy Quest. 2 of me?  
First, our Saviour hereby would teach us, why Answ. 1 others are rejected? namely because they were unworthy. Mat 7.23. and 22.8.  
Secondly, our Saviour hereby would teach us, Answ. 2 why others are unworthy, namely because they despise Christ who gives such great things, for vile, and base things. Whence we learn▪  
That it is a most unworthy thing to prefer Observe. 2 worldly things before Christ. jerem. 2.13. jonah 2.8. Esa. 1.4.28. and 1 Samuel 8.8. and 15.11.  
How doth it appear that it is an unworthy Quest. 3 thing to prefer other things before Christ?  
First, because God hath done such great Answ. 1 things for us. john 3.16.  
Secondly, because he is the living fountain Answ. 2 of all good, jerem. 2.13. james 1.17.  
Thirdly, because Christ purchased us at so dear a rate; to wit, by his death and suffering.  
Answ. 3 Fourthly, because all worldly things, in regard Answ. 4 of Christ are base, and vile Philip. 3.8. And therefore to prefer such things, such a God, and Saviour, and Redeemer, is a most unworthy thing.  
Quest. 4 How is Christ to be preferred before all other things?  
Answ. 1 First, we must admire his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and love of mankind, which is miserable without his love.  
Answ. 2 Secondly, we must desire his society and fellowship before all other things. Psalm. 27.5.  
Answ. 3 Thirdly, until he come, and reveal himself unto us, we must weep and mourn for his absence, Like Raebel who would not be comforted. Mat. 2.  
Answ. 4 Fourthly, we must forsake all worldly things that keep, or hinder us from Christ.   
Verse 40 VERS. 40. He that you receiveth me; and he that receiveth me, receiveth him that sent me. 
Object. The Douai Disciples dispute from hence for the adoration of Saints, thus,  
Answer. The honour of Saints redoundeth to the honour of Christ; as Basil saith, Honour serverum redumdat in c●mm●●●em Dominum, the honour of the servants redoundeth to the common Lord. pag. 8. The honouring of God's servants, as his Ministers, doth redound to the Lord, as our blessed Saviour here saith, He that receiveth you, receiveth me: But to give part of that honour which is due unto God (as all Religious worship is) unto his servants, is a dishonouring of the Lord himself; for he will not give his glory to another. Esa. 42.8. Willet. Synops. fol. 428.   
Verse. 41 VERS. 41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward. 
Sect. 1 §. 1. He that receiveth a Prophet.  
Quest. 1 Whom doth our Saviour here mean by Prophet?  
Answer. To Prophecy, or to be a Prophet hath divers acceptions in Scripture; namely,  
First, sometimes it is taken for the books, and writings of the Prophets. They have Moses, and the Prophets. Luke 16.29.  
Secondly, sometimes for the whole word of God: No prophecy of Scripture is of any private motion 
g Peter 1.20. .  
Thirdly, sometimes those unto whom God vouchsafed familiarly to reveal himself, are called Prophets. Thus Abraham was a Prophet, Gen. 20 7. and Miriam a Prophetess 
h Exod. 1● 20. .  
Fourthly, ordinary interpreters of the word are called Prophets: as in this verse, He that receiveth a Prophet in the name of a Prophet.  
Fiftly, and lastly, it is taken for those, who were enabled by divine Revelation, to lay open hidden secrets, transcending all possibility of humane search. Hence it is that Prophets in old time were called Seers (1 Sam. 9.9.) and their Prophecy was termed a Vision. Esa. 1.1. because God extraordinarily enlightened their minds with the knowledge of these secrets.  
Our Saviour here by receiving a Prophet, Observe. means by way of Hospitality; to teach us, that it is acceptable unto God to receive the Saints into our houses. Hebr. 13.1.  
Why must we be hospitable unto the Quest. 2 Saints?  
First, because they are our brethren, and fellow Answ. 1 members; now no man ever hated his own flesh, but was ready to cherish and nourish it. Rom. 12. and Cor. 1 12. Ephes. 5.27.  
Secondly, because they bring good, yea excellent Answ. 2 things along with them; and for carnal things administered unto them, they administer spiritual. 1 Corinth. 9.11. For if we receive Prophets they will teach us: if we receive Righteous men, they will lead and guide us by their example.  
Thirdly, because in them we receive Christ Answ. 3 as Abraham did. Genes. 18.1. etc. and many besides. Heb. 13.1.  
§. 2. In the name of a Prophet. Sect. 2  
Our blessed Lord here showeth how the affection is to be qualified: and that we must not only truly love the Saints, but also for this cause because they are Saints. Whence Note  
That true love unto our brothers ought to be sincerely for religions sake: Observe. or we ought sincerely and entirely to love our brothers, because they are Religious (1 john 2.9. etc. 3.10. etc. 4.20.) For this love should be in God, and Christ, and for his sake.  
Who are herein worthy blame and reproof? Quest. 1  
First, hypocrites and dissemblers; who have Answ. 1 as Bernard says (Melin over, verbalactis: Fel in cord fraus in factis) Peace in their words, but war in their thoughts: love towards the Saints in their tongues, but hatred in their hearts; their words unto them being as sweet as honey and smooth as Oil, but their deeds being deceitful, and as bitter as Gall. Prov. 23.7. james 2.13. Our love unto the Saints must be sincere and cordial, not sinister and counterfeit.  
Secondly, those are here to blame, who love Answ. 2 the Saints only for some second causes: namely, either.  
I. Because they are their neighbours, and their good neighbours, from whom they receive no evil, but upon every occasion, all neighbourly offices; Or II. because they are of a kin, or allied unto them. Or III. Because they are of meek, affable, and gentle natures, and loving dispositions. Or iv Because they love them, and theirs; therefore they repay love with love. V Through vain glory.  
Thirdly, they are here faulty, who love the Answ. 3 Saints only with a mercenary love, that is, for reward: For (Allied est serpare, allied propter hoc Ager●) it is one thing for a man to hope that the Lord will bless him, for his sincere love, unto his Children, and servants (because this God here hath promised:) It is another thing for a man to love, and receive the Saints for the rewards sake promised, for this love is but self-love, (and such as God rejects) not sincere love, and such as the Lord promiseth to rewards  
Quest. 2 Which is the true respect of love: Or for what respect must we love our brothers?  
Answ 1 First, in general we must love the Saints for God's sake: or love the Lord in them.  
Answ 2 Secondly, and more particularly, from this verse, we are taught to love them for a threefold respect. viz.  
I. Because they are Prophets, and thus we must love them for the words sake which they bring, or at lest which they profess.  
II. Because they are Righteous, and thus we must love them, for that sanctity, and Purity, and integrity, which we see in them.  
III. Because they are Disciples: and thus we must love them for their spiritual society; and bond of charity, as fellow travellers in a long journey love one another, or as Countrymen love one another in a strange place, or remote Country.  
§. 3. He shall receive a Prophet's reward. Sect. 3  
What is the sense and meaning of these words? Quest. 2  
They may be understood two manner of ways, namely,  
First, they shall receive that reward, Answ. which righteous men are wont to receive from the Prophets, that is, they shall be made Partakers of their labours. August. s. Psalm. 102.  
Whence we may learn, Observe. That the Gospel becomes profitable to those who receive the Ministers: the truth hereof evidently appears,  
I. From these places. Luke 10.6. Acts 8.6. and 10.25.33.44. and 13.7.12.42. etc. and 16.14. etc. and 2 Corinth. 7.15. Galath. 4.14, 15. II. Because the affection opens the understanding: we easily believe what we earnestly love. III. Because God crownes this affection towards his Ministers, with a spiritual blessing.  
Secondly, those that receive the Prophets, shall receive that reward which the Lord hereafter will give unto the Prophets.    

CHAPTER XI.  
Verse. 1 VERS. 1. And it came to pass when jesus had made an end of commanding his twelve Disciples, he departed thence to teach, and preach in their Cities. 
Sect. 1 §. 1. When he had made an end of commanding his Disciples.  
Observe 1 OUr Saviour here expressly teacheth us, that the commission of preaching is a command: and therefore woe be unto him that (being called thereunto) neglects it. 1 Corinth. 9.16. The work of preaching neither hath his beginning from us, (for God commands it, and it is his service) neither ends in us; the end thereof being to call and reduce Children unto their Fathers (Malach. 4.6.) and we but God's labourers sent into his Vineyard, to gather in his vintage. Math. 9.38.  
Quest. 1 What is here required of Ministers?  
Answ. They must acknowledge the necessity of preaching, and the injunctions of God; who hath enjoined.  
First, Quod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That they must preach, as in this verse. And  
Secondly, Quid, what they must preach? the words of life. Acts. 5.20.  
Thirdly, Quibus, To whom they must preach? The Apostles must preach to the lost sheep of the house of Israel. Mat. 10. and to all Nations. Mat. 28.20. Pastors' must preach unto that flock which is committed unto their charge. Acts. 20.28.  
Fourthly, Quando, When they must preach? In season, and out of season. 2. Tim. 4.2.  
Fiftly, Quomodo, how they must preach? as becomes the Oracles of God. 1 Peter. 4.11. And therefore Preachers must be made all things to all men. (1 Corinth. 9 19 etc.) if by any means they may win any: they must be meek, long-suffering, and gentle. (2 Timoth. 2.24) and endure all things so long as they may preach Christ. Philip. 1.15.19.  
What is here required of people? Quest. 2  
They must acknowledge the necessity of hearing: Preaching is a Relative word, Answ. and cannot go without his Correlate: a man cannot be a Preacher except he have hearers, unless people would have us to do, as blind Bedaes' boy made him do, Preach unto the Stones, which Christ never required of us, but only enjoined us to preach, when we had some to Preach unto.  
But it will be objected, Object. people are not where commanded to hear; and therefore where there is no command to hear, there is no necessity of hearing.  
First, a command here is needless; if a Treasure Answ. 1 be offered unto a poor man, or meat unto a hungry man, or drink unto a thirsty man, or Clothes unto a naked man: what necessity is there to command them to take them, when their necessity requires them? yea they who have any taste of the word at all (which was sweeter to David's taste, than the honey or the honey comb) will desire it. Acts. 13.42. and receive it with joy.  
Secondly, we have both Comminations and Answ. 2 cautions in the word of God concerning hearing: and therefore there is implicitly a command to hear. Proverb. 1.24. etc. All those are greevously threatened, who will not hear, yea because they would not hear. Mat. 10.15. Our Saviour saith, It shall be more tolerable for Sodom, and Gomorrha at the day of judgement, then for that City, which will not leer the word, when it is offered unto them. Mat. 22.7. Those who were invited to the Marriage of the Lamb, are slain because they would not come. Besides these Comminations denounced against all those who will not hear, we have a caution given to all those who do, Luke 8.18. Take heed how ye hear.  
Sect. 2 § 2. In their Cities.  
The Evangelist here by their Cities means the Cities where the Apostles had first preached.  
Observe. Whence Note, that the Preaching of the Ministers, is to be perfected by the preaching of Christ.  
For if the word preached by them be not mixed with faith, which is imprinted by Christ, it profits not. Hebr. 4.2. And therefore our Saviour sends them before his face (Luke 101) that is he sent the Apostles before, intending himself to follow after, because their preaching without his was but in vain: Man only working upon the ear, but Christ upon the heart, and that by his holy Spirit.  
Quest. 1 Doth not this derogate from the dignity, and excellency of the Ministry?  
Answ. Nothing at all: for Christ doth not work upon the heart by a work separated from the Ministry of the word, but by the Ministry of the word; the preaching of the word being an Instrument (as the Sacraments also are) to convey grace unto us, or to work grace in us: and hence Christ makes us able Ministers. (2 Cor. 4 6.) and waters that which we plant.  
Quest. 2 Who are here to be blamed?  
Answ. 1 First, they who seek for Christ without the Ministry of the word; or they who hope to find Christ, although they slight and neglect the word preached unto them.  
Answ. 2 Secondly, they are faulty on the other side, who rest in the Ministry of the word, without Christ. And therefore,  
I. They who desire to be made partakers of Christ, must seek the word, receive the Ministers thereof, and embrace the preaching of the Gospel. II. They who hear and receive the word, must yet further expect, and desire, that Christ by the internal operation of his Spirit, would work upon their hearts, in, and with his word.   
Verse 2.3 VERS. 2, 3. Now when john had heard in the Prison the works of Christ, he sent two of his Disciples, and said unto him, Art thou he that should come? or do we look for another? 
Sect. 1 § 1. When John had heard in the Prison.  
Observe. In the eleventh verse of this Chapter, our Saviour saith, there was no greater amongst the sons of men than john the Baptist, and yet he is cast into Prison; To teach us,  
That the greatest, and best, and dearest of the Children of God are subject to affliction. Read Acts. 14.22. and 2. Timoth. 3.13. and Hebr. 12.8.  
Why are the best, and most holy afflicted? Quest. 1  
They are afflicted for a fourfold respect, Answ. or consideration; namely,  
First, Respectu sui, in regard of themselves: there is in all (even the best) a root of sin, and therefore our hearts must be ploughed up by the Coulter, and Ploughshare of affliction, that so the root of sin may be cast out. jerem. 4.4. Winter corrects and helps the overflowing, and abounding of humours; and the foreskin is to be cut off. Deuter. 30.16.  
Secondly, Respectu Dei, in regard of God; that thereby he may show himself to be the Physician of his Children; yea, and that not only a wise, but also a just Physician.  
It may here be objected, Object. that God can cure without means; and therefore what need he afflict us? seeing he can rectify whatsoever is amiss in us (if he please) without affliction.  
It is true, Answ. that God can preserve life without bread, but yet he will rather do it by bread: and he can cure and heal us without means, but he rather works by means; and hence it is that the Lord afflicts, because it is one of the ordinary means whereby he works: Here observe that the Lord hath a threefold means, whereby he doth convert sinners, and cure sick souls, to wit,  
I. The outward call of his word preached to the ear. And,  
II. The inward motions of his Spirit, working upon the heart. And,  
III. Afflictions, either corporal inflicted upon the body, or spiritual, upon the soul, by reason of sin: for sometimes God wounds the body with sorrow, and sometimes the soul for sin. And therefore this being one of the ordinary means, whereby God weanes his Children from sin, he will not sometimes withhold it from the best, and those who are best beloved by him.  
Thirdly, Respectu impiorum, in regard of the wicked, that they may be justly confounded, who enjoy peace, and yet will not obey. When the wicked see the righteous, (who are careful to please God, and fearful to offend him) under the rod and subject to some (sometimes sharp) affliction; and themselves spared; they are left without excuse, and at the day of judgement shall not be able to answer one word for a thousand; who would not obey that gracious God that dealt so favourably with them, in sparing them, when he punished, and corrected those who were much better.  
Fourthly, Respectu, vitae futurae, in regard of the life to come: because the Crown of thorns is the way to the crown of glory; and affliction to felicity, Rom. 8.17. and 2 Tim. 2.13. Hence we hear Abel to be persecuted of Cain; Isaac of Ishmael, jacob of Esau, joseph of his brothers, the Israelites of Pharaoh, yea Christ of the Jews. And therefore reason there is we see that the righteous should be afflicted, and justice in the afflicting of them.  
How may we know whether we be righteous Quest. 2 or wicked? Children or Bastards?  
Sect. 1 First, if the Lord suffer us to run without a bridle, or with the reins lose upon our necks, and to follow our own wills, and ways: then Vae nobis, Woe be unto us; for our portion, will be the portion of Dives, and that same dismal and direful ditty, will resound in our ears, which was sounded: Thou in thy life receivedst thy pleasure; therefore now thou art tormented, Luke 16. Such as these have their portion in this life, Psalm 17.14. there being nothing prepared for them in the life to come, but misery and torment.  
Answ. 2 Secondly, if prosperity do so fill our hearts, that we either less perceive, or less follow the motions of the Spirit; then certainly it is dangerous, that we are bastards and no sons.  
Answ. 3 Thirdly, if we are sensible of affliction, but yet remain hard hearted, never a whit softened nor suppled by affliction; then certainly we are no sons, but bastards. Affliction, (as was said before) is but a means, or instrument of conversion; and therefore not all, who are sorely afflicted, are surely converted; affliction & conversion not being Termini convertibiles.  
Quest. 3 What is required of us in affliction, and the Cross?  
Answ. We must not decline, or refuse the Cross; but rather rejoice, (when with john Baptist) we suffer for Christ, or the truth, james 1.2, 10. that being the crown of life, janus' 1.12. We must labour to learn our Christ's Cross, and be instructed by our afflictions; learning thereby: First, in general, to be humbled under the mighty hand of God, (1 Pet. 5.6.) acknowledging his hand in our afflictions.  
Secondly, more particularly, we must learn by affliction, to be bridled from sin, and our own will; to abstain from evil and our own ways. And,  
Thirdly, we must labour under the Cross for a certain union, and conjunction with Christ in the covenant of love and mercy.  
Sect. 2 §. 2. The works of Christ.  
Quest. 1 What works of Christ did john hear of, and how did he hear of them in prison?  
Answ. Saint Luke doth plainly show, Chap. 7. For,  
First, he raised a young man from death unto life, verse 12. etc. with the admiration of all that heard of it, verse 17.  
Secondly, john's Disciples bring him word of this unto the prison, verse 18. whence he sends two of them bacl unto Christ, verse 19  
Thirdly, some think, these things are to be applied to the present time: As if this our Evangelist would say; john hearing, that even now Christ wrought many great miracles, laid hold of this fit, and seasonable time, to send unto Christ, both for the confirming of his Disciples, and the people also, that jesus was the Christ: But of this afterwards.  
We may here observe, that Christ wrought many things, and great miracles, before john was cast in prison; which the Baptist heard not of, being distracted, or encumbered, with his own work of preaching and baptising: but now being in prison, and not suffered publicly to preach, he hath leisure to hear of the works of Christ: To teach us;  
That the prison doth administer time to hear Observe. 1 of Christ; 
Psal. 119.67.71.  or affliction doth afford opportunity unto spiritual duties: when men are (as john now was) cast into prison, or deprived of their sight, or disenabled through sickness or weakness to work; they have the more time, and leisure to pray, and meditate, and examine themselves, and the like: As appears thus.  
First, affliction takes away the quiet of the flesh, and presseth us down, and constrains us to complain, and makes us sensible of God's hand, Psalm 30.6.7, 8. And therefore ministers unto us, occasion and opportunity of doing good, and of humbling ourselves before the Lord.  
Secondly, affliction removes carnal impediments from us; as for example. I. If we be deprived of riches, than we have the less molestations, and distracting cares. II. If we be deprived of health, that we cannot labour; then we have the better opportunity to read, hear, pray, and the like: It had been well for Martha, if she had been sick; for than she would have had leisure to have heard Christ; but being well, she was troubled about so many things, that she had no time to hear. III. If we be deprived of liberty, then with john, we have more leisure to hear of Christ.  
How may we know, whether affliction be Quest. 2 profitable for, and unto us, or not?  
First, if it drive us unto Christ, as unto our Answ. 1 only Provider, Protector, Physician, and safeguard, it is then an argument, that it is good for us.  
Secondly, if leisure and opportunity being Answ. 2 given, for the performance of spiritual duties, and religious exercises, we do not use it unto valne and foolish pleasures, or idle thoughts, or wicked plots, or the like; but to hear of Christ, and to serve him, and to be more and more renewed in the inward man: Then we may confidently hope, that we are better by affliction; and that affliction is good unto us.  
We may observe hence again: john being in prison, was excluded, and shut out of the presence of Christ: he could not now come unto him, but he could hear from him; and although he were caged and hindered from coming abroad, yet not from the hearing of the Gospel, for that penetrates the prison: When he was in prison, be heard of the great works of Christ. To teach us:  
That the Gospel penetrates into the most Observe. 2 close, and hidden places. The word (we see) comes to prisons, (Act. 5.19. and 16.26.) the word penetrates into the hearts of those, who deride and mock it, Act. 2.37. the word comes to Ner●●s Palace, Philip. 1. And divideth betwixt the marrow and the bones, Hebr. 4.12. yea, it flies through the whole world, Rom. 10. And is the mighty power of God unto salvation, Rom. 1.16. Psalm 45.4.  
How may this History of john's incarcerating Quest. 3 be profitably allegorized?  
If we consider this literal History Allegorically Answ. it is an exemplar of our Conversion: For  
First, by nature we are free from Christ, Rom. 6.18. Then,  
Secondly, we are imprisoned under the Law, and spirit of bondage, Rom. 8.35. being deprived of all true comfort. Then,  
Thirdly, we hear of Christ by the hear, job 42: 5. In a dark speaking, 1 Corinth. 13. Then  
Fourthly, we receive a message of comfort, 2 Cor. 3.18. being assured by the Spiris, that Christ is our Lord, and our God.  
Sect. 3 §. 3. He sent two of his Disciples.  
Quest. 1 What two were these, whom john sent unto jesus?  
Answ. 1 First, they are not where named, and therefore hard to define, or positively to name.  
Answ. 2 Secondly, it matters not much to know, what their names were.  
Answ. 3 Thirdly, but because some name them, and affirm these two to be the same, which are mentioned, john 1.40. I answer, that certainly, these two were not those two: The two mentioned there, are Andrew and his companion, which could not be these two sent from john to Christ, as appears evidently thun. I. These two, (at least one of them) remained with Christ, and were his Disciple. And therefore; II. They could not doubt of Christ, which followed him. And III. The great rumour and report of Christ's miraculous works (which is judged to be the cause of the sending these two Disciples unto Christ) was long, after Andrew's departure unto Christ, john 3.26.  
Quest. 2 Why did john send these two Disciples unto Christ?  
Answ. Many reasons are given hereof, which may be reduced unto these three heads; namely,  
First for his own sake. II. For his Disciples sake. III. For Christ's sake.  
First, john sent (when he was in prison) unto Christ, Suâ c●i●sâ; for his own sake, or in regard of himself; and that either,  
I. Because he was ignorant, whether he of whom he heard so great things were the Messiah, and Christ, or not; for although he knew, that the Messiah was now to come, (yea was already come) yet he did not know him by his face, neither could particularly point at the person, until by the Spirit, he was taught which was he, john 1.31.33. Thus Tertull. & justin. answer. But to this I answer, that john could not now be ignorant of Christ, because the Spirit had showed him which was he, john 1.31.33. and 3.29. And he that was a Prophet, yea the Prophet of Christ in the womb, could not be ignorant of him, after he had published, and proclaimed himself unto the world. Or,  
II. Because now being in persecution he was fearful: Nam Spiritus sanctus posiquam auctus in Christo, a johanne disessit; (Tertul.) For the Spirit of God had departed from john unto Christ; or at least, the more Christ increased in Spirit, the more john decreased: according to his own words: He must increase, but I must decrease, john 3. ●0. To this I answer these things: to wit,  
First, If we (even all the faithful) have received, and do daily receive of his fullness, (john 1.16.) then the Spirit is increased (being increased in Christ) rather then diminished, or decreased: and therefore it follows not, that because the Spirit was increased in Christ, therefore it was decreased in john.  
Secondly, the Spirit was given to David, and taken away from Saul; not ab penuriam Spiritûs, for any want or defect in the Spirit, (as though it could not have inspired them both, and that sufficiently and abundantly) but because Saul was rejected: Now I know the Reverend Father, and Father which I reverence, will not say that john was so.  
Thirdly, john was not incarcerated, or cast into prison, for the profession of Christ, but through the hatred that Herodias bore unto him: And therefore there was no need that he should fear persecution, for the confessing and acknowledging of Christ.  
Fourthly, if john had feared persecution for Christ's sake, then certainly he would never so openly have sent his Disciples on this message unto Christ, seeing it must needs be every way as dangerous, and full of peril, as to confess him. Or:  
III. Because he did doubt, whether Christ were he that should offer himself to death, or whether he would send another. Many of the Ancients run this way, saith Maldonat. s. But is rejected, even of the Papists themselves. Or,  
iv Because being now in prison, pressed with affliction, grief, and sorrow, he desireth to nourish, and increase, and strengthen his faith, by more testimonies than yet he had of Christ; And this of all the rest I conceive most likely, to be most true. Whence we may learn.  
That we must labour so to nourish our faith Observe. 1 that it may be increased, 2 Cor. 10.15. Colos. 2.7 and 1 Thes. 4.10. and 2 Thes. 1.3.  
Why must we be thus careful to nourish and Quest. 3 increase our faith?  
First, because so long as we are in this life, we Answ. 1 are but In augmento, non statu, in a growing age, not come unto our full growth: our perfection here being respective, not absolute. Read for the proof hereof, 1 Cor. 13.9. Ephes. 4.12. and 3.19. and 2 Cor. 3.18.  
Secondly, because this work (to increase in Answ. 2 faith) is imposed upon us by God, Matth. 13. Phil. 2.12.  
Thirdly, because the impediments of faith Answ. 3 will arise daily; for without are distractions, and within are doubtings and cares; and therefore we had need labour to overcome these, and having removed them out of the way to increase our faith.  
Fourthly, because it is the nature of true Answ. 4 faith, to hunger, and thirst, and desire a greater measure, and increase of faith; the truly faithful always crying (with the Apostles) Lord increase our faith, john 6.34.  
Secondly, john Baptist sent (when he was in prison) his Disciples unto Christ, Disciputorum causâ, for their sakes, and that either:  
I. To stay their murmuring: for they seem to tell john the great works, which Christ did, with some disdain or indignation against Christ. He (say they) whom thou baptizedst, now baptizeth himself, and all run after him, john 3.26. Whence I might observe: That there will be emulations in the Church of Christ, and that among the godly: but I pass this by. Or,  
II. I●hn sent them by Christ, that they might be instructed in Christ: He was now shortly by death to departed from them, and to leave them; and therefore he sends them unto Christ, that they might adhere unto, and follow him. To teach us:  
Observe. 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: jacob 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. Certainly, we must, and aught always to say with joshua: Let others do as seem good in their own eyes, but we and our households will serve the Lord: Yet here two things may be distinguished and observed; namely,  
First, we must prepare; and instruct them; and this is always to be done, 2 Corinth. 11.2. As Abraham taught his children, (Gen. 18.) and family, the fear 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 son and to his people, 1 Cshron. 28. and 29. Chap. When a Father, or Master of a family, can no longer remain with their children, or servants, it is the Christianlike done, to administer holy, and religious counsel, 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 he was to departed, recommended his Mother to john, and his flock (the people) to Peter, john 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 devil; and that either: I. By teaching them to sin; as poor people often teach their children to steal; and others their children and servants to lie; and others to revenge injuries, and to put up wrongs at no man's hand; and others to slight, and neglect the word, and to be careless of all religious worship. Or, II. By giving wicked examples unto them; either of drunkenness, or whoredom, or profaneness; or the like. Or, III. By soothing them up, and suffering them in their sins. And this good old Ely could not wash his hands of.  
Answ. 2 Secondly, they are faulty here, who provide for their families, but do not teach them; whereas we should teach them perpetually, Deut. 6.7. yea, have more care of their souls, 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 look upon the fift Commandment, and from thence remember; that the King must give account of his people, the Pastor of his flock, the Master of his family, the Innkeeper of those, who eat and lodge within his gates.  
What is the best meditation, or work we Quest. 6 can take in hand, when we have cause to expect, and look for the approach of death?  
Our best work is, Answ. to do as john Baptist here doth, to bring our children, and family unto Christ.  
Here observe, that certainly, our first care is to commit and commend our own 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 think of death, to set their house in order, and to take in hand these things: namely;  
First, to cast up their estates, to prise all, and then to draw their estate to a total sum. 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 we all should do indeed, with a little change, viz.  
I. Let us cast up our accounts, and render a reckoning unto our God, how many talents we have gained; that is, how many children; or how many servants have we 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 he promised to give unto thee himself, and his Father, and his love; now therefore (before thou goest away) assign all these over unto thy children.  
III. Let us marry our children (before we go) unto the Lord; oh it is an excellent work, and earnestly to be taken in hand; for what is dearer unto a man, than his children? what should a man care for more than his children? wherein can a man better show his care for his children, than 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 sons into Abbeys; but our care should be to get them entered, and admitted into the Free-school of Religion, before we 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 he would season and sanctify 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 departed from them; For the last words take a deep impression in the hearts of those, who have any grace at all. And,  
Thirdly, let us be lights and patterns unto them; both of piety, and purity in life, and of courage, cheerfulness, patience, and constancy in death.  
Thirdly, john being in prison, sends his Disciples unto Christ, Causâ Christi, & totius Ecclesiae, in regard of Christ, and his Catholic Church: And that either:  
I. That he might congratulate with Christ; as we are wont to say (by way of rejoicing) 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, than these words (or shall we look for another?) are idly added. And,  
Secondly, because Christ would not have returned an answer, if a question had not been intended by john. And therefore the clear fountain of the word, is not to be troubled with the clay of man's inventions; nor the fictions and fancies of our brain, to be mixed with sacred truths. Or,  
II. That he might give an occasion, to publish to the whole Congregation, that Jesus was the Christ, and true Messiah. Whence learn;  
Observe. 3 That it is the office of a true Prophet, to make Christ known unto all his people, Rom. 10.18. and 15.17.20 For, for this end, was both the Gospel, and the Forerunner sent, Esa. 40.  
Quest. 7 What is the end of preaching?  
Answ. It is not enough to hold out an hour, or to discourse so long as the Glass runs; but to teach Christ. Now here a double work is to be done; namely,  
First, Christus doc●udus, Christ is to be taught, and this in the principles, and grounds of religion, 1 Cor. 2.2. Phil. 3.8. john 17.3. Ministers must be careful, to build up their people in saving knowledge, and sound doctrine.  
Secondly, Christus imprimendus, Christ is to be imprinted in the heart, and soul, Gal. 4.19. and 2.20. Ministers must labour to bring their people unto Christ, and to bring Christ unto their souls, that he 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 seek Christ, or to follow him; (for a man may seek 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 remain and abide with him, and to have him living within us: And this is that which we must principally labour for, Ephes. 3.17. john 14.23. and 2 Cor. 6.18.  
§. 4. Or shall we look for another. Sect. 4  
What was john's scope in this interrogation? Quest. 1  
First, john himself did not doubt, whether this Answer 1 were the promised Messiah 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 tax the blockishness, stupidity, and Answer. 3 slackness of the Pharisees. And  
II. To confirm and fix the minds of his own Disciples. And  
III. To declare and make known unto the whole world, that now they must no longer expect or wait for the promised Messiah, but take notice of his coming, and learn to know him by his mighty works, 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 walk, the Lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel 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 general Question or two.  
Quadratus & qu●t in Christi responso animadvertenda. Quest. 1  
Duo viz Responsi Christi 

Relatio generalis; ubi tria. 

Dixit illis non reji●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 johannis, Beati qui non offensi per me, seu qui non scandalizabuntur in me.    
What was the end of Christ's Miracles, or Quest. 2 Christ's end in the working of his Miracles? because every natural Agent Agit propter finem, propounds some end unto himself in all the actions which he performs; and therefore much more Christ.  
First, the end of Christ Miracles was to demonstrate Answ. 1 his person, or to show that he was the Christ & promised Messiah. Because (saith he) I do the works which no man by his own power can do; therefore believe that I am the Son of God. john 15.24.  
Secondly, another end of Christ's miracles was Answ. 2 to confirm his doctrine; of which elsewhere.  
Thirdly, another end was to signify Christ's Answ. 3 spiritual operations and works.  
Quest. 3 Whether doth our Saviour in this verse speak of corporal, or spiritual operations? of curing and recovering those who were corporally blind, Lame, Leprous, Deaf, dead? or of those who were spiritually thus diseased, namely, who were blind in understanding, deaf in hearing of the word of Gods, lame in their affections, leprous with sin, yea dead in sin?  
Answ. 1 First, junius (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 bear a true literal 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, than squares or suits with their natures. And  
iv Because those passages of receiving the Gospel, and taking offence thereat; are necessarily to be taken in a literal sense.  
Answ. 2 Secondly, Calvin s. Non dubium, quin dicatur de spirituali à malis liberatione. Without doubt our Saviour speaks here of a spiritual deliverance, and freedom from evil; 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 Prophecies; namely,  
I. Some merely Typical; as I will send Elias. Malach. 4.5. And they shall serve David their King, whom I will raise up unto them. jerem. 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 when we are told of hands, eyes arms, and feet.  
The creatures against their nature, as the wilderness shall rejoice Esa 35. And the beam out of the Timber shall testify against them. Habac. 2.11. Now these are above nature, and therefore merely Typical.    
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 Prophecies are merely historical, as Senacherib shall not come into this City, nor shoot an arrow there, nor come before it with shield etc. 2 King 19.32. So, set thy house in order, for thou shalt die and not live. Esa. 38.1.2. And many the like.  
III. Some Prophecies, and predictions are of a mixed nature, and these are twofold; viz. either.  
First, mixed secundum parts, when one part is Allegorical, another Historical; as Mat. 24. where somethings are spoken of the destruction of jerusalem. some things of the general judgement Or else,  
Secondly, secundum totum, when the same words may be taken in either sense: As, I will establish the Kingdom of David my servant. Psalm 89.34. This may either Historically be understood of David; or Typically of all pious, and religious Kings. So the Lord saith of Solomon, If he sinne, I will chasten him with the rods of men, but my loving mercy will I never take from him. Psalm 89.30.31. This may either literally, be understood of David, or figuratively of all the Children of God. So Hebr. 13.5. I have said I will never fail thee nor forsake thee: which is spoken Historically of josua Chap. 1.5. But the Apostle understands it Typically of all the children of God. Now of this nature is this present Scripture; for these things were Typically fulfilled in them, and shown forth unto us for an example (1 Corinth. 10.11.) As appears thus: john's Disciples desire to know whether Christ be the true expected Messiah, or not; Christ proves that he is, Because.  
I. He cures and heals the bodies of men, both of blindness, lameness, deafness, deadness, and Leprosy: yea all these both historically, and Allegorically, And because  
II. He enlightens the minds of men by the Gospel. Christ cured their corporal maladies; for the blind received their sight etc. Here observe,  
First, I confess, that these things have an Historical, truth, that is that Christ did truly and really cure corporal blindness. as john 9.29.  
Secondly, that the Prophecies concerning Christ, do in part speak of the same, as Esa. 35.5. It is foretold that the Messiah should open the eyes of the blind, and the ears of the deaf, etc. yea otherwise our Saviour's Argument were nothing. They desire to know whether he be the Christ or not? He saith he is, and proves it thus. The Messiah shall heal the lame, blind, deaf, and leprous, and shall raise the dead. Esa. 35.5.6. But I do, and have done all this; Therefore I am the Messiah.  
Thirdly, withal we must confess, that the Prophet Esay in that place doth look higher than these, aiming at spiritual graces, as well as corporal benefits, and cures. If the learned Reader doubt of this, let him Read Tremes. s. Esa. 35.5.6. and Muscul. and Hyper. s.  
Fourthly, therefore it is lawful for me to ascend, or to proceed from the body unto the soul. In this place than we are admonished, that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosy of sin, who frees us from death etc. Gualt. s.  
Two things are very observable in this text namely,  
I. What we are by nature; Deaf, blind, lame, Leprous and dead. And  
II. That all these maladies are removed, and cured, and that only by Christ: of these therefore in this order.  
The blind receive their sight, here two things are considerable viz.  
First, that by nature we are blind.  
Secondly, that by Christ, we are illuminated and enabled to see.  
Observe. 1: First, by nature we are ignorant, blind, and blockish in spiritual things. 1 Cor. 2.14. Ephes. 4.18.  
Quest. 4 What is required unto true spiritual sight?  
Answ. 1 First for answer to this Question, I refer my learned Reader, unto Antoninus, part 1. Titul. 3. Cap. 3. §. 1. 2. 3. etc. where many rare things are taught concerning spiritual fight.  
Answ. 2 Secondly, for the satisfaction of the vulgar Reader, we will add some things, and answer, that unto spiritual fight, many things are required; To wit,  
First, the purity of the eye: For if the spirits of the eye be perverted either by Melancholy, or anger, or the jaundice, than all things will seem yellow, or green, or the like. Thus Mala mens, Malus animus. If the mind be corrupted then the man is corrupted, for Mens eujusque est quisque, the mind is the man: if the eye therefore be dark, how great is that darkness, if the understanding be perverted, so is also the judgement and affections. And therefore let us labour for a pure, and sanctified mind free from the infection and perturbation of sin.  
Secondly, unto sight there is required the strength of the eye, that it may perfectly apprehend the object: for a weak sight apprehends a thing imperfectly; like the man who said, he saw men walking like trees. So when in Religion we see In enigmate only, as in twilight or the dawning of the day, (that is, see something but very darkly and obscurely) we must then labour that our eyes may be perfectly opened, that thereby we may be able to perceive things truly, and as they are in their own nature, as follows in the next particle.  
Thirdly, unto sight is required the liberty of common sense, that so we may be able to judge of things that differ. And therefore we must not be like children in understanding, as the Apostle saith, When I was a Child, I spoke as a Child, I thought as a Child, I understood as a Child; 1 Cor. 13.10. We must not judge of Religion, or the service of God with a carnal eye, or the eye of natural reason; but with an eye truly informed; that hereby we may be able to judge of things truly, and aright. A melancholy man often thinks men to be Bears; and a mad man, friends to be enemies, and hence oftentimes fleeeth in the face of the Physician that desireth to cure him. Thus in Religion we often think the Lord hates us, because he will not give us that which we desire, although it be as bad as Ratsbane for us, We cannot endure reproof from the Ministers of God, neither that they should speak unto us, but desire rather that they would willingly permit us to run headlong unto destruction. And thus so long as common sense is captivated, we cannot judge of things as they are: Wherefore let us labour that our understandings may be enlightened, and our judgements truly informed.  
Fourthly, unto fight there is required the light of the Sun, or Moon, or of a candle, for three things are ordinarily required unto sight, to wit,  
I. The Organ that sees, and takes up the Object.  
II. The Object that is apprehended by the Organ. And  
III. The Midst, by or through which the Organ doth perceive, and receive the Object. Although there be an Object which may be seen, and the Air also enlightened, yet if a man want eyes, he cannot see that Object. Therefore unto sight an Organ is necessary. If a man could see and the air were enlightened, yet if the Object were not in fight, or if we could conceive no object to be objected unto the eye, than the eye could apprehend nothing: Therefore unto sight an Object is necessary.  
If there were an Organ, and an Object, that is, if a man could see or have an eye, yea that eye were open and awake, yet could he not see if either there were no midst, or if the midst were dark. For  
First, if there be no midst betwixt the Organ and the Object, than the Object cannot be perceived by the Organ: for Sensibile positum supra sensorium, non facit sensationem. Lay any thing upon the eye, and the eye cannot see (although it be open) because there is no Midst to see through. Therefore unto sight it is required, that there should be a Midst.  
Secondly, although there be a midst, yet if it be dark, the Organ cannot take up the Object. The Egyptians in that palpable darkness could see nothing, not because there was no Object to be seen, or because their eyes were put out or blinded; but because the Midst was obscured and darkened through which they should see. And therefore unto sight it is required, that there should be a Midst, and that the Midst should be clear and light.  
Thirdly, although there be an Object, and an Organ, and a Midst, yea, and that Midst be enlightened, yet there must be a true, and equal Intercapedo, or distance of place: for suppose there was as even, and level and plain a piece of ground, as could be imagined of a hundred miles in length, and at noon day one man were set at the one end, and another at the other end thereof; yet these two could not see one another, propter intercapedimum, by reason of the long and unequal distance of place. And therefore unto fight it is required, that the Organ should be rightly disposed, the Midst rightly composed, and the Object rightly Proposed.  
Thus we cannot truly see or perceive those things which are spiritual, without the Midst be enlightened by the Sun, or some other light, that is, without the light of the Spirit from above, natural wisdom not being able to take up these things. The Philosopher threw away the Pentateuch as a frivolous Pamphlet, not worthy to be received, or read. Yea from hence the Fathers say, that Philosophi Haeresiarchae. The Philosophers were Arch-heretickes: As I might instance and prove both by Caelius, Porphyrius, julianus, and divers others, but I pass them by, concluding this Question with the Apostles assertion. Romans 8.6. etc. The carnal mind is enmity against God: for it is not subject to the Law of God, neither indeed can be. And therefore we must labour that we may be enlightened by the Sun of righteousness, or we are no better then blind men, who can see nothing.  
Quest. 5 What must we do to prevent this natural blindness that is in us?  
Answ. 1 First, seek for, and unto the holy Ghost to be thy Doctor, and Teacher. Psalm. 143.10.  
Answ. 2 Secondly, purge the eye and common sense.  
I. Purge the eye from all evil humours. And  
II. Common sense from all diseases, and sicknesses, that is labour that thy mind, and judgement, and affections, yea the whole inward man, may be purged from all sin and truly sanctified.  
Answ. 3 Thirdly, use the means hereunto, there being a necessity thereof, God not working now by Miracles but by means: That is, Read, hear, meditate, and study the word of God, and pray daily unto Christ, thy heavenly Physician, that he would be pleased to anoint with eyesalve, and to open thy blind eyes.  
Observe. 2 Secondly, by grace, we receive our sight, or Christ gives new light unto those who shall be saved: Ephes. 5.14. Luke 1 79. and 2.32.  
Quest. 6 How doth it appear that our eyes are opened by Christ? or that we receive spiritual light and knowledge, only from him?  
It appears thus, 

Answ. First, the world is dark, yea full of blindness. Read Luke 12.38. john 12.35. and 3.19. Esa. 60.2. Luke 1.79.  
Secondly, as the world, so we are dark: For 

I. Partly we are sleepy, and drowsy, Ephes. 5.14. And II. Partly we are blind. Ephes. 4.18. and 5.8.    
Thirdly, true light is only in Christ, and therefore all comes from him. john, 1.5.9. and 8.12. Acts 26.18. Ephes. 1.18.    
Quest. 7 How manifold is light?  
Answ. Twofold, namely,  
First, internal, and passive, of the mind, And  
Secondly, external, and active, of the life and conversation. Now this is never called the Eye, but the former; and therefore I will treat only of that a word or two.  
The light of the mind is rightly resembled to an eye in many regards, viz.  
First, the eye is the most Noble part of the body, and most profitable for the body. Math. 6.22. So knowledge and the true illumination of the mind is most profitable for the soul, and of great excellency and worth.  
Secondly, there are two eyes, a right eye, and a left. Mat. 5.29. So the mind being enlightened judgeth sinisterly of all evil ways, and looks upon the wicked world with the left eye: but upon the ways of God, and all goodness, with the right Eye, and with a dexterous opinion.  
Thirdly, the best sight is, when both the eyes look upon one and the same thing: for otherwise we are squinteyed. Man looked thus when he was first created, but hath looked asquint ever since, or else looks with both the eyes upon a wrong object. Man in his first creation looked with both his eyes steadfastly upon God; and happy had man been if he had so continued; but by the fall of Adam man was so corrupted in his sight, that now both his eyes are commonly set upon evil, and he is but squinteyed at the best. The nearer man comes to his first estate, the better he is, now when the mind is truly enlightened, than we begin to withdraw our eyes from vanity, and to lift them up to the hills, where our hope, and help, and happiness is.  
Fourthly, the left eye being shut, the right eye seethe the more, and contrarily; So the more earnestly we look with the right eye of the Mind and understanding upon spiritual things, the more we see and discern of them, and the less of carnal, and mundane things. On the other side if we look with the left eye upon the world and wickedness, than it is but small insight we shall have into spiritual things, but into corporal and carnal much.  
Fiftly, it was disputed of old, whether the eye saw, intromittendo, or retromittendo: so now adays it is disputed, whether man be saved by an active or passive faith: But I will not dispute it, only let the Reader read and mark, Ephesians, 2.8.  
Sixtly, the eye is accurately, and most carefully defended, both by a forehead, which hangs over it, and eyelids, which hang before it, Oculus, dicitur ab occulendo. Varro, because it is covered, wrapped and veiled with many folds, and fine cover; yea, it stands in need of all, because it is so tender a part, and so quickly endangered. Thus the mind and soul had need be kept with watch and ward; because a little thing hurts, endangers, and ruins it. The tongue that speaks proud words, destroys the soul. Polluted thoughts destroy the soul, Jerem. 4.14. And the least evil thing shall not go for nought, but shall endanger the poor soul; and therefore it had need carefully to be looked unto.  
Seventhly, the act of seeing comes from the spirits, which are in the eye; and neither from that watery, or glass, or crystalline humour that is therein, nor yet from the nerves thereof; these being but only the conveyors, and conduit-pipes of the spirits: So the knowledge, wisdom, and spiritual understanding which we have, comes not from ourselves, or from any natural 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 errors of the mind, proceed not from the spirit of God, but from the natural imperfections of the mind, or at least from the absence of the blessed Spirit from the soul.  
Ninthly, the eye cannot behold the Sun; not because the Sun is contrary to the eye, (for nothing is more delectable thereunto, or more desired;) but because the Sun is too too excellent, and bright, for the eye to behold: And therefore, seeing the eye cannot behold it in his full bigness and beauty, or greatness and glory, it doth therefore behold it in a cloud, or in the water, or in the Rainbow; or through some cracks, or cranny, or cleft, or hole of a wall. So the soul's chiefest happiness, is to see God, Mat. 5.8. But because with Moses, we cannot see him in his glory, therefore we look upon his Picture, and contemplate; and behold him in his creatures, in his works, in his word, in his Christ, and in all his Attributes.  
Quest. 8 How may we know, whether we are enlightened, or not? and whether Christ have opened our eyes, or not?  
Examine seriously these things; viz. 

Answ. First, whether can we discern, between those things that differ, and judge of those things which are most excellent? yea, so discern them, that we desire, and hunger; and long for spiritual graces, before all temporal things; Psal. 4.6. and 51.11. Ephes. 3.19.  
Secondly, whether have we a true, and watchful faith; or do we but sleep and dream? that is, are we so assured of the presence, and good work 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 we zealous for the glory of God? are we filled with the fullness of God? is there true life, and strength of grace in us, 1 john 1. ●. Thus we must examine, whether we have light in our understanding? whether we have light and brightness in our faith? and whether we are light and bright in our lives, and conversations?  
Fourthly, whether do 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 means may this spiritual light be obtained?  
Answ. 1 First, seek it betimes, labour for it maturely, while it may be found, Esa. 55.6. and do not, either; I. Prefer other things before it. Or, II. Procrastinate and delay, to inquire after it, Act. 22.16.  
Answ. 2 Secondly, seek it fervently, and zealously, not coldly, or luke-warmely.  
Answ. 3 Thirdly, seek it truly, and aright. Here observe diligently these three things.  
I. God enlightens the mind. 1 john 1.5. that is, God the Father, james 1.17. God the Son, john 8.12. and God the Holy Ghost, Ephes. 3.16.18. And therefore we must desire God the Father, to enlighten our minds and understandings by his holy Spirit, for his Christ's sake. Thus David did, Psalm 13.4. and thus Paul would have us to do, Ephes. 1.18.  
II. The Ministers of the word, enlighten by the Gospel, 2 Cor. 4.4.6. and Eccles. 3.5. And therefore we must be diligent in hearing the word, marking best what doth most concern ourselves, and remembering that carefully, and practising it sincerely, and diligently.  
III. I may add, that the godly do enlighten by their godly conversation: And therefore profanely, perilously, and blasphemously is the holy for his holiness, derided and scoffed, (Psal. 119.51.) this not being the way unto illumination, but a means to keep us still blind, and dark. Wherefore they who desire, that their minds may be enlightened, must 1. Pray unto God, to anoint the eyes of their understanding, with the eyesalve of his Spirit: Then 2. They must hear the word of God diligently, and desire that the Lord would make it a means 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 virtues.  
§. 2. The Lame walk. Sect. 2  
What is the meaning of these words? Quest. 1  
First, Ambulare, to walk, 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 practice of Answ. 2 life; as it is said of john, He walked in the way of righteousness, Matth. 21.32. And therefore most properly these words follow the former, and the Lame, the Blind; because we must Walk, whilst we have light, john 12.33. In these words, as in the former, we 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 we are lame; or so long as Observe. 1: we are natural, we cannot work the works of God, nor walk in his ways, Psal. 14.1 etc. Esa. 60.4. Rom. 7.18.  
How doth this appear? Quest. 2  
Because the impression of concupiscence within us, is: Answer.  
First, universal, and general; 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 deeply rooted in us, that it cannot be removed by us: and therefore by reason thereof we are made, and become truly miserable, Rom. 7.24.  
§. The Lepers are cleansed. Sect. 3  
By Leprosy is meant sin, because this is the pollution of the soul, as that is of the body: And herein also we have two things to observe: viz. I. That by nature we are defiled with the leprosy of sin. II. That by Christ we are purged from the pollution of sin.  
First, our natural estate is here worth observing: Observe. 1 As we 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 leprosy 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 appear?  
First, it appears thus, Quest. because it is the punishment of sin: As Gehezi and Miriam, were Answ. 1 smitten for their sins with leprosy: so all mankind were punished with the leprosy of sin, for Adam's transgression, 1 Cor. 6.10. etc. Ephes. 4. 17. etc. Tit. 3.3.  
Answ. 2 Secondly, this pollution of sin, is propagated to posterity; sinful man begets children in his own likeness; and man that is borne of a woman, and begot by a man is impure, and polluted (job 14.4. and 15.14. and 25.4.) Psal. 51.7. And therefore it is evident, that all men are defiled.  
Answ. 3 Thirdly, this further evidently appears, by the consideration of parts: For I. The Body, is but a dead Organ, except only as it is quickened, and enlivened by the soul. II. All our senses are both direct Traitors, letting in temptation into the soul; and also the servants, and handmaids of lust and concupiscence. III. The bruit part of man, is wholly set upon evil, and runs after, and pursues nothing else: that is, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Irascible, and concupiscible parts or faculties. iv The Imagination doth continually present some evil or other unto the soul, Ephes. 4.18. V The will of man always (naturally) assents to the worse part; Video meliora proboque: deteriora sequor: 
I see what's best, but oh accursed;  
I follow still what is the worst.   
This was the bitter plaint of blessed Paul: The evil which I would not do, I do daily, Rom. 7.15. VI Natural reason, and carnal wisdom, are enemies, and opposite unto God, and averse from him, Rom. 8.7. VII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind itself (which the Platonics thought, did partake of the divine nature) stands in need of reformation, and renovation, Ephes. 4.23. Rom. 12.2. And thus we see by an Induction of parts, how the whole man of all mankind is corrupt.  
Answ. 4 Fourthly, it will most evidently appear, that we all naturally are contaminated with sin: if we consider the nature of the leprosy, and together therewith the resemblance of sin thereunto.  
I. Leprosy is an universal disease; it gins, and breeds first in the humours, then breaks forth in the skin; and within a while overspreads the whole man: Thus sin seizing first upon the soul; by and by, corrupted and tainted, both soul and body. And therefore we should consider, how necessary it is that we should be changed, and renewed, who are thus corrupted and defiled. We are easily persuaded to confess, and acknowledge, that a change is necessary, but very difficultly persuaded to go about the work, being (herein especially) enemies to innovations: wherefore we should so much the more earnestly, and industriously undertake the task; by how much the harder, and contrary, to our natural affections it is.  
II. Leprosy is hereditary (as was showed before: Chap. 8.) And so is sin, derived from the father to the son.  
III. Leprosy is an unclean disease: For  
First, the humours in Lepers are intemperate: And,  
Secondly, altogether corrupt, and poisonous: so that the humours in the Leper, and in him, who is taken with the French (or Neapolitan) disease, are much like. And,  
Thirdly, it is an infectious disease; and therefore by the levitical Law, Lepers were to live alone. Thus sin doth pollute, and infect ourselves, and endangereth others: And therefore why should we presume thereof? Let us rather, remember that I. Sin cast us out of Paradise. And, II. Brought death upon Christ, who knew no sin in himself; neither deserved any death, or punishment at all, for any offence of his own. And III. Hinders our prayers from being heard; for God hears not sinners, john 9 And iv Hinders the Lord from saving us, because it is contrary to his justice, to save sinners. Yea, V Is of that nature, that one sin is enough to destroy us: yea, the whole world: as we see in the sin of Adam, Achan, Saul, David, jonas, Hezekiah; yea if Christ had but broken the least commandment, he could not have saved us.  
iv The Leprosy leaves its scars, and marks, and relics, behind it. So sin leaves its remainders, and a proneness unto concupiscence behind it, and a certain weakness, and inability in nature, to do the will and work of God.  
V Hence, the Leper (although he be cured of his Leprosy, and pronounced clean) is prone to relapse, and fall into this disease again: So by reason of the remainders and relics of sin in us, we are prone to relapse, and fall into sin, even after our regeneration. And therefore we must be watchful, and circumspect over all our ways, standing always upon our Watch-Tower, and labouring, and praying, that the Lord would sanctify us throughout, both in body, soul, and spirit, 1 Thess. 5.23. And thus we have heard, that we are by nature polluted with the leprosy of sin. It remains now:  
Secondly, to show that by Christ we are purged from sin: Or,  
That those whom Christ receives, he cures Observe. 2 from the pollution of sin. This we have handled before; and therefore I will add but one Question to what hath been spoken, and proceed to the next Section.  
How may we know, Quest. whether we be cleansed from the leprosy of sin?  
Examine seriously these five things, viz. 

First, Answ. whether do we strive and struggle against our own proper sins, or not?  
Secondly, whether do we hate all sorts and kinds of sin whatsoever, or not? whether great or small? whether public or private? whether beloved or not beloved?  
Thirdly, whether have we strength to walk in the ways of God? have we received health, and strength, and new humours from the Lord; in so much, as now we can serve the Lord in purity of heart?  
Fourthly, whether have we tender consciences, and awakened consciences, or not, which will not endure the least touch of sin, but carefully watch against all?  
Fiftly, whether doth the Watchman of Israel, which neither slumbers nor sleeps, preserve and keep us: that is, both watch over us himself, and also excite us to be watchful over ourselves. Certainly, if we find these things in us, we may then be confidently assured, that the Lepers are cleansed. And therefore inquire diligently, whether, 1. We hate all sins in general? and 2. Strive more particularly against our own sins? And 3. Are afraid to commit any, and watchful against all? And 4. Perceive the holy Spirit, to prevent us from sin, and to help us forward in the performance of what is good? And 5. Find new strength in our bones and joints, to serve the Lord? For by these we may know, whether we be freed from the pollution of sin, or not?    
Sect. 4 §. The deaf hear.  
First, we must here consider the estate of nature. And then,  
Secondly, the state of grace.  
First, by nature we are deaf, until we be cured.  
Quest. 1 How many sorts and kinds of deafness are there?  
Deafness is twofold: Answ. to wit, either of the 

Body; of which I here speak not. Or,  
Mind, & it is an incapacity of things; either, 

Natural: but we hear the clamours of nature, which desire meat, drink, sleep, rest, health, pleasure, and the like. Or,  
Moral; but we can learn worthy wisdom, and crafts, & the like. Or,  
Scientialium, of things belonging to Arts, & sciences; but the natural man can learn liberal arts, and sciences, & professions, yea, even the most deep & profound arts. Or  
Spiritual: Now these things are understood: either. I. In others; & here our ears are open enough to hear, & judge, and proudly to censure others, Mat. 7.1. Rom. 2.1.  
II. In ourselves; and here we are truly deaf: being not able to hear the Lord, or his word: And this deafness I here speak of.      
Observe. 1 Observe then hence: That it is a disease incident to all by nature, not to hear the voice, and word of God, jerem. 11.10. and 13.10.  
Quest. 2 What do men ordinarily refuse to hear, out of the word of God?  
First, naturally, we refuse to hear the threaten of the word. 2 Chron. 36.16. Esa. 5.19. jerem. 17.15.  
Secondly, we stop our ears against the promises of the word Malach. 3.10.14. and 2. Peter 3.4.  
Thirdly, we are careless of the call of the word Prov. 1.24. etc.  
Fourthly, we regard not the commands of the Answ. 4 word: Esa. 30.9. etc. jerem. 7.23. etc. Ezech. 20.8. Audile to hear is ordinarily taken for obedire, to obey, in the book of the Proverbes: ye would not hear: that is, ye would not obey.  
Fiftly, we will not listen, to the Doctrines, and instructions Answ. 5 and lessons of the word; jerem. 32.33. Now the meaning of the proposition I observed is this, Although the Lord call, yet natural men will not hear: although he command, yet they will not obey; although he teach, yet they will not learn; although he threaten, yet they will not fear; although he promise yet they will not believe.  
Do none at all all hear the word of God? Quest. 3 are all men deaf?  
All men are deaf, but not all after the same manner, or in the same measure, or malice: Answ. For  
First, some directly deny and refuse to hear the word, jerem. 44.16. and 7.26. and 11.8. Zach. 7.11. etc. Mat. 23.37. This might be applied 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 control us? Psa. 12.4. But this belongs not to the present institution properly, and therefore I omit it.  
Secondly, some do not only refuse to hear the word but over and above deride it. as 2 Chron. 30.10. and 36.16. and Acts 17.32. This may be applied.  
I. To those who deride the Professors of the word Psalm 119.51. And  
II. To those who scoff, at the preaching of the word. And  
III. To those who taunt at Religion itself: As the story saith of the Thief, 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 general disease and deafness, pass these over.  
Thirdly, some (yea all natural men) are insensible of all true fear, and understanding, having ears but hear not. Psalm 115.6. jerem. 5.21. Ezech. 12.2. Mat. 13: 13. etc.  
Fourthly, the meaning therefore of the Proposition observed is this; The natural man cannot so hear or receive the word (given for his salvation and conversion) in his affection, internal sense, and conscience, that it works in his heart conversion unto God.  
How doth this appear? Quest. 4  
Thus, Answ. because Nature is opposite to God in two things, namely  
I. In Goodness, for he loves not that which is good, although he do in part understand it to be good: For every rule of Religion is hard. john. 6.60. And worldly wisdom 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 he teacheth. john 6.65. Nature being altogether averse both from God and good.  
II. In truth, for he cannot understand spiritual things.  
Object. Against this it will be objected:  
Natural men understand many things: for they fear, and are enlightened, and reform, and have a taste of good things. Mark. 6.20. And therefore are neither so blind nor deaf, as we would make them to be.  
Answ. 1 First, in the natural man there is a rude and confused hearing, but he can discern nothing plainly, but all only in a dark speaking. 1 Cor 13.12.  
Answ. 2 Secondly, the natural man doth something by grace: Now grace is twofold, viz.  
I. General: and this grace can do much, both towards humiliation, from the law, and illumination; for a man may be humbled with legal terrors; a man may be so fare enlightened, that he may pray with much show of understanding, and fervour, and sense; yea have a taste of faith, and the good word of God; and all from this general grace.  
II. Particular, and effectual, unto conversion, and regeneration: Now those who are deprived of this Grace, can do nothing as they ought to do nor hear the word as they ought to hear. For  
First, the end of Preaching is to teach men the knowledge of God; yea that knowledge which is life eternal. john 17.3. And  
Secondly, so to teach them the beauty, & sweetness, and goodness 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, we 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 spiritual 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 air, or breath that carrieth the voice to the Ear; and this is the holy Spirit, which imprints the word in the heart with deep and indelible Characters. And  
Thirdly, the Organ rightly disposed. Now so long as we are natural we have neither of these.  
Now as much as in us lieth, we must labour to prevent, and remove all these causes.  
Observe. 2 Secondly, we have now to consider the state of grace, and that is Audiunt; by Christ the deaf hear; or their spiritual hearing is restored unto them; Or, Christ cures in his Children the deafness of the soul. Esa. 43.8. and 54.13. jerem. 31.34.  
Quest. 5 How doth Christ cure this Deafness?  
Answ. First, he takes away the impediments, and hindrances, namely,  
I. Obstructions, or the stopping of the Ear: Now in the Stopping of the Ear, 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 showing how foolish, and vain, 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 sickly effect; for the Stopping of the Ear works a hardness in the Ear; and as the humours in the Kidneys and Bladder, do so harden that they turn into a stone, and the stopping of the humours in the hands or feet breed those Nodos podagricos, & Cheiragricos: So the humours of the Ear being stopped breed such a hardness, that it begets both pain in the Ear, and dulls the hearing. Now Christ cures this, by taking away our hard and stony hearts, and giving us hearts of flesh. Ezech. 11.19. Acts 2.38.  
Thirdly, there is the infirmity itself, or deafness; this Christ cures, by opening, and boring our Ears (job. 33.16. Esa. 50.5. etc. Acts 16.14. Esa. 55.10.) and enabling us to hear the word of God with joy and comfort.  
II. The next impediment of the Ear which Christ takes away, is dryness, or want of moisture in the Ear: This he cures by sending rain, and watering our hearts with the dew of Heaven, and with the grace of his holy Spirit. Read Deuter. 32, 2 Esa. 30.20 etc. and 44.3. and 55.10.  
Thirdly, the ringing, and tinkling in the Ear, hinders the hearing; this is blind zeal, and is cured by Christ who enlightens our understandings, and informs our judgements, and suffers us no longer, through a false zeal (with Saul) to persecute Christ, and his members, 
Acts. 9.4.  or in his members, but with Paul to suffer, yea to die (If God require it) for the glory of Christ, and the good of his body the Church.  
iv The weakness of the brain is a great impediment to the hearing: Now this Christ cures by enabling us to hear the word of God profoundly, that is, (as he did to Eze●hiel) enabling us to hear with our ears, & to receive in our hearts all the words that the Lord speaks unto us: 
Ezec. 3. 1●  and not like the seed in stony ground, who for want of depth of root, and ground withered and died. Mat. 13.5.  
V Sleep and Lethargy hinders the hearing: this Christ cures by enabling us to hear the word with delight, as Esay commands us 58.13. And with joy, as jeremiah did. Thy words were found and I did eat them, and they were the very joy and rejoicing of my heart. jerem. 15.16.  
Secondly, Christ doth not only take away the impediments of hearing, but repairs and restore the losses of the Ear which are principally Answ. 2 Life, and Spirit;  
I. Christ gives life unto us. john 1.4. and 14.6. Dead men cannot hear; and therefore he quickens us as follows in the next Section.  
II. Christ gives his Spirit unto us (Cantie. 4.16 joel 2.28. etc. Esa. 44.3.) whereby we are enabled to understand what we hear, and to practise in some measure) what we understand,  
§. 5. The dead are raised up.  
As in the former Section, so also in this, we Sect. 5 have two things to consider of; namely,  
I. That by nature we are dead.  
II. That by grace we are quickened.  
First, by nature we are dead.  
Quest. 1 Who are here meant by the dead?  
Answ. 1 First, there is a threefold death: namely, Temporal, Spiritual, and Eternal.  
Answ. 2 Secondly, there is a twofold Spiritual death, viz.  
I. A death to sin, in the Dative case: now this is Mortification.  
II. A death in sin, in the Ablative case. And this is the death here spoken of.  
Answ. 3 Thirdly, the meaning therefore of these words (The dead are raised) is this, that all men by nature are spiritually dead in sin; but the children of God are restored unto life by Christ: Now of these in their order; and first of the first, the state of nature.  
Observe. 1 First, (I say) we learn hence, that all natural men are dead in sin.  
Quest. 2 How doth this appear?  
Answ 1 First, from these places, Rom. 3.23. and 5.12. Colos. 2.13. Ephes. 2.1.5. etc.  
Answ 2 Secondly, because otherwise Christ's death had been needless, Rom. 5.6.8. and 2 Cor. 5.14. but of this by and by in the state of grace.  
Answ 3 Thirdly, it appears plainly, that all men naturally are dead in sin, because all were killed in Adam, Rom. 5.15.17.18. and 1 Cor. 15.21.22. For:  
I. The Image of God which was in us at first, is now lost, Gen. 2. But is renewed by Christ, Ephes. 4.24. At first the heart was converted unto God: And the beams of love did inflame and kindle the hearts, to love the Lord above all, Psal. 63.1. But now we are averse from the Lord.  
II. We are now guilty of death, 2 Cor. 3.7. And subject to the Law, which is the Minister of death; and therefore we are called dead men, because by the Law we are condemned, and adjudged unto death.  
III. We are by nature subject to the wrath and anger of God: And his justice will not suffer us to go unpunished, Colos 3.6.  
iv Our nature is so polluted, that it produceth nothing but sin, and impurity, Colos. 2.13.  
V We are by nature the servants of sin, and Satan, Rom. 6.20. and 2 Tim. 2.26. and 2 Pet. 2.14. And hence the body was called by the Ancients, Tartara, Sepulebrum mortuorum, & Pistrinum animae 
b Rhod. 287. . And therefore these things considered, we may safely conclude; that all men by nature are spiritually dead in sin.  
Observe. 2 Secondly, we have now to consider, of the state of grace; Suscitantur, namely:  
That Christ frees all those, who are his from the death of sin, john 5.24. etc. Esa. 9.2. and 2 Tim. 1.10.  
Quest. 5 From what death doth Christ free his?  
Answ. 1 First, he freeth them from eternal death, joh. 5.24. and 2 Thess. 1.9 Revel. 2.11. and 21.8.  
Answ. 2 Secondly, he freeth them from spiritual death; and this is that which is here meant: and is understood, either;  
I. Of our freedom, and deliverance from our enemies, Rom. 7.2. that is,  
First from sin, and the kingdom thereof, Rom. 6.2. Or,  
Secondly, from the Law, and the curse thereof, Rom. 7.4.  
How, or by what means may we, or are we Quest. 6 raised from death unto life?  
First, by God, and Christ, Psalm 90.3. Rom. 4. Answ. 1 17. and 7.25. and 11.15.  
Secondly, by the preaching of the Gospel, 1 Answ. 2 Pet. 4.6.  
Thirdly, by faith in Christ, john 5.24. etc. Answ. 3  
Fourthly, by a spiritual death of sin, Rom. Answ. 4 6.2.5.8.11. and 8.10. and 6.3.6.  
Fiftly, by charity, and love; we know that Answ. 5 we are translated from death unto life, because we love the brethren, 1 john 3.   
VERS. 7.8.9. And as they departed, Verse 7.8.9. jesus began to say unto the multitudes, concerning john; what went you out into the wilderness to see? a Reed shaken with the wind? But what went you out for to see? a man clothed in soft raiment: Behold, they that wear soft clothing: are in King's houses. But what went you out for to see? a Prophet, yea, I say unto you, and more than a Prophet. 
§. What went you out for to see? Sect. 1  
What use is there of an Interrogation? or Quest. 1 why are questions asked?  
First, some ask a question, that they may be Answ. 1 instructed; and thus the Disciples propound many questions unto Christ.  
Secondly, some ask questions, for this end; Answ. 2 that thereby others may be instructed; and thus our Saviour here interrogates the people.  
Thirdly, some ask questions, to see, or try, Answ. 3 whether others know, that which is enquired: And this is ordinary, and frequent amongst men.  
Fourthly, some propound Interrogatories, to Answ. 4 teach unto others their ignorance: And thus john inquires; Art thou he that shall come, or shall we look for another? not because he doubted himself, but that his Disciples might be informed, instructed, and enlightened; and their ignorance expelled by the words, and works of Christ.  
Fiftly, sometimes Interrogations imply an Answ. 5 affirmation, sometimes a negation: that is, Interrogatio affirmativa habet vim negationis, et vice versâ: If the Interrogation be affirmative, than the answer is negative and contrarily, if the question be negative, th●● the answer is affirmative; as for example: What fruit had ye then in those things, whereof ye are now ashamed? Here the Question is affirmative; and therefore the Answer must be negative, None; or ye had no fruit in such things, Rom. 6.19. So again, shall I bide from Abraham, the thing which I will do? Here the Question is affirmative; and therefore the Answer is negative, I will not. So, if thou dost well, shalt thou not be rewarded? Here the Question is negative; and therefore the Answer is affirmative, thou shalt, Gen. 4.7.  
Sixtly, sometimes Interrogations include, and imply, objurgations, and reproofs; as for example: What could have been done more to my Vineyard, that I have not done in it? Esa. 5.4. So, do I desire the death of a sinner? do I not rather desire that bee should turn from his sins, and live? Ezek. 18. and 33. So john 8.46. Act. 5.4. Mat. 23.37. In all which places the Question doth import a reprehension, and that with indignation, of an undeniable fault.  
Answ. 7 Seventhly, sometimes Interrogations reprove most plainly, and truly, and convince without any controversy: And that sometimes with admiration: As, will a man rob God? Malach. 3.8. And, are ye still ignorant?  
Answ. 8 Eightly, sometimes Interrogations are put, for this end, that the thing enjoined, or spoken of, may take a deeper impression in the mind; as, Peter lovest thou me? john 21.15. And, Shall I take the members of Christ, and make them the members of an Harlot? 1 Cor. 6.15. And, are not the days of man, like the days of an hireling? job 7.1. And in this sense the Interrogation is used in this place.  
Quest. 2 What is meant hereby, What went you out for to see?  
Answ. Our Saviour by this Interrogation, doth mean this: Remember the time was, when you went out to the Baptism of the Baptist, and to the preaching of the Forerunner; and therefore do not now stagger, or withe●, or fail and decay: From whence may be observed.  
Observe. That those who begin to be zealous, in the professing of Religion, are in danger of relapsing, and falling away; let him, (therefore saith the Apostle) that thinks he stands, take heed lest he fall: yea, examples of such we have, Gal. 1.8. and Demas, 2 Tim. 4. and Revelat. 2.5.  
Quest. 3 Why must Professors be so careful of themselves or why are they, or whence is it, that after they have undertaken the profession of religion, they are in such danger of relapsing?  
Answ. 1 First, there are so many dangers and enemies both without and within us; that it is no wonder, if we be prone and subject to prove retrograde.  
Answ. 2 Secondly, we are wont to grow proud of our profession, principally, if it be accompanied with some outward practice: Stand 〈◊〉 from me. I am more righteous than thou art, (Esa. 65.5.) is an ordinary speech in the mouth of many Professors. The Holy Ghost admonisheth us not to be high minded, but rather to fear, because a high mind will quickly make us fall. And therefore it is no marvel, if we be so prone to decline, that are so prone to pride, which is the highway to perdition.  
Answ. 3 Thirdly, God in general grace, leaves us to ourselves; and that both;  
I. That we might try ourselves, and use the grace given unto us: And,  
II. That we might be left without excuse, and justly condemned, if we relapse and fall back. And therefore no wonder, if being left unto ourselves, we fall away.  
Sect. 2 §. 2. A Reed shaken with the wind?  
Quest. 1 What doth our Saviour mean by these words?  
Answ. 1 First, hereby some understand lightness and inconstancy: As if our Saviour would say; when you went out to john Baptist, you went not to one, who was light and idle headed, or cock brained, or as wavering as the Reed, who shakes to and fro with every blast.  
Secondly, some hereby understand a man of a Answ. 2 most mean condition, who gives place unto all; yea, is contemned and trampled upon by all, as 1 King. 14.15. Matt. 12.20. and 27.29.  
Thirdly, some hereby understand some childish Answ. 3 or toyish, or idle thing; or some ridiculous spectacle: And this suits best with the former word Videre, what went you out to see?  
Whether was our Saviour's scope in this Interrogation Quest. 2 to defend the Baptist, or to tax the people?  
First, some think that this was spoken Answ. 4 in the Baptists defence.  
Secondly, some hold, that it was spoken by way of reproof to the people.  
First, some are of opinion, that our blessed Lord spoke this in the defence of his Forerunner; yea, in his praise, for 9 And expound it thus, Went you out to see a Reed shaken with the wind? that is, a light, mutable, and inconstant man. The phrase seems to me to be borrowed from the Fable of the sturdy Oak, which fell through the violence of the wind, but the Reed shaking, and bending, and yielding unto the wind, fell not, neither was harmed by the wind: Thus the zealous, and sincere Professors of the word, often suffer by the wind of persecution, when the temporising Reeds, and Time-servers, wind, bend, and turn with the storm, and comply with the times, and so are not harmed thereby: But john was none of these shaking Reeds.  
From hence then we may note. Observe. 1  
That inconstancy becomes no Christians at all, but is most of all unbeseeming for Ministers; both Pastor and people must be constant, in the holding, maintaining, professing, and practising of the truth, otherwise they do dishonour the truth, Gal 1.10. Act. 20.24. and 21.13. and 2 Corinth. 1.17.  
Why must all, principally Ministers, be thus Quest. 3 constant, and without wavering in Religion?  
First, because our Lord, and God, and Master Answ. 1 is constant, and always the same; I the Lord change not, james 1.17.  
Now we should labour to imitate him herein.  
Secondly, the rule whereby we ought always Answ. 2 too walk, is one and the same for ever; and therefore we should be always constant in the observation thereof, and profession of the truth, which is but one, and always the same, Gal. 1.8.  
Thirdly, to be a turncoat is odious, and of Answ. 3 evil report; and therefore if we love our estimation and credit, we should be constant, and unchangeable in our profession and practice.  
Whether is all confidence, and constancy in Quest. 4 Religion, praiseworthy, or not?  
No, for men may be constant, Answ. and confident in errors, and false zeal.  
How is the constancy, or confidence of Minister's Quest. 5 to be regulated?  
First, they must teach nothing but the word, Answ. 1 and truth, and Gospel, and religion; only that which they receive from the Lord, 1 Corinth. 15. Act. 20.28.  
Answ. 2 Secondly, they must herein propound no other ends unto themselves, but only the glory of Christ, and the progress of the Gospel; not their own praise or profit.  
Answ. 3 Thirdly, they must utter and deliver nothing, (at least publicly) either rawly, or undigestedly, or rashly, or inconsiderately, or unmodestly, which afterwards upon serious, and mature deliberation, they are ashamed of, or repent.  
Answ. 4 Fourthly, they must remember, that they serve God, and not men; and that,  
I. He will protect and defend them, so long as they are about his work, worship & service. Yea,  
II. That he will call them to give account of their stewardship; and if they have been negligent, than their judgement shall be great. But  
III. If they have been faithful in the Ministry, then great is their reward in heaven.  
Answ. 5 Fiftly, they must deny the world, and themselves; yea, all things that might hinder and distract them from the faithful officiating of their great and weighty calling. And in these things the constancy and confidence of Ministers doth consist.  
As these words (went you out to see a Reed shaken with the wind?) are referred to john and (according to the opinion of some) spoken in john's defence: So are also these, went you out to see a man in soft raiment? or one who was gorgeously attired as Courtiers use to be? No, john was no such man, for he lived austerely: Here two things are observable, viz.  

Luk. 7.33.34.  First, Christ lived otherwise then john did, ●t and yet he praiseth john; to teach us,  
Observe. 2 That others are not to be deprived, or defrauded of their due, and deserved praise, because we ourselves do otherwise.  
Secondly, that an austere life is commandable amongst Christians.  
Why is an austere life so commendable, for the Saints?  
First, because we have denied the world, being crucified unto it, and it unto us. Rom. 6.2. How can they that are dead in sin, live therein? and how can they that are dead unto the world, delight therein?  
Secondly, because a Courtlike; fine, feminine, dainty, and soft life, becomes not a Saint.  
Thirdly, because how can we persuade others to mortification, if we ourselves be contrary?  
Answ. 2 Secondly, some imagine our Saviour to have propounded this question; (Went you out to see a Reed shaken with the wind?) by way of reproof unto the people: and it seems to incline to both; as if Christ should say, john was no Reed; that is,  
I. A contemptible and despicable man, or one who was worthy to be slighted, Matth. 12.20. and 27.29. Yea, although he was but a mean man, in the eye and estimation of the world; yet the Ministry of the word is not to be despised for the poverty, or low estate of the Ministers; II. john was no spectacle, or gazing stock, curiously to be looked upon, or to be hea●d: only out of a curious and itching desire to hear new things; but out of a desire to learn, and that thereby, both life and soul, might be reform and renewed.  
§. Yea, I say unto you, and more than a Prophet. Sect. 3  
Our Saviour by his authority (Ego deco) doth confirm their judgement, who did so highly esteem the Prophet; and pronounceth him to be greater than a Prophet, and more honourable than those, who live in King's Courts. Whence we may learn:  
That it is a greater praise, Observe. and commendation to be a Prophet, then to be highly honoured, and favoured in the Courts of Princes, Deut. 34.10. and 2 King. 8.15.  
Why is a Prophet so full of honour & esteem? Quest. 1  
First, because he is the Interpreter, betwixt Answ. 1 God and his people.  
Secondly, because they have power to beget Answ. 2 children unto God, Michah. 3.8. and 1 Corinth. 5. whence Kings have called them Fathers.  
Thirdly, because they pray for us, and bless Answ. 3 us:  
Fourtly, because they are inspired from above, Answ. 4 and enlightened with a divine spirit, Michah. 3.8. and 2 Pet. 1, 20. etc. which is most excellent of al.  
What things are requisite in a true Prophet? Quest. 2  
First, he ought to know hidden, and secret Answ. 1 things; and that either,  
I. Absolutely, things to come. Or,  
II. Respectively, and thus he ought in respect of himself, to know things which are remote, or done out of his presence; as Elias knew of the avarice of Gehazi; or in respect of all, he ought to know the frame, and temper, and disposition, and secret passages of the heart of man in general, although he cannot know the secrets of any particular man's heart, without a special revelation.  
Secondly, he ought to understand, and to be Answ. 2 skilful in the mysteries of the word, not in the matters of the world.  
Thirdly, he ought to deliver no message unto Answ. 3 to the people, but that which he receiveth from the Lord, and that which he receives, that he must deliver, is the Lords command, not as his own conceit. john. 11.51.  
Fourthly, he ought so to be taught, that he Answ. 4 may understand what is taught him; for otherwise he is a Seer not a Prophet Pharaoh, Ba●●asar, Nebucha●●●zzar saw visions, but they did not understand them; and therefore were no Prophets.  
Fiftly, a Prophet ought to be inspired with a Answ. 5 Prophetical Spirit, and power; that he may thereby be able both to understand himself, and to declare unto others the mysteries of Religion, and hidden things of God.  
How was john Baptist more than a Prophet? Quest. 3  
First, because he prophesied in the womb Answ. 1 Luke 1. 4●.  
Secondly, because he was nearest unto Christ Answ. 2 of all the Prophets; the other Prophets prophesied that Christ would come hereafter: this Prophet proclaimed that he was come already, and was the first Preacher of the Gospel. Mat. 3.2.  
Thirdly, hence he spoke more plainly, and plenarily of Christ, than any (or all) the rest: As He is amongst you, And I stand in need to be baptised of thee; And behold the Lamb of God: And, He must increase and I must decrease and the like.  
Answ. 4 Fourthly, john is greater than the Prophets, because he was foretold of by the Prophets, and was partly the Object of the Prophets. Read Esa. 40. Malach. 4.  
Answ. 5 Fiftly, john was Terminus legis & Evangelij: As jacobs' hand held Esau's heel; so john (as it were) with one hand held the Law, and with the other the Gospel; and was the last Prophet, and the first Apostle; yea like the corner stone of the Old and New Testament.   
Verse. 10 VERS. 10. For this is he of whom it is written. Behold, I send my Messenger before thy face, which shall prepare thy way before thee. 
Observe. We may observe hence, That Christ prepares the heart, before he will possess or inhabit it: Read Esa. 40.3. Mat. 3.3.  
Quest. 1 How many things are to be prepared?  
Four namely, 

Answ. First, Valleys, these must be filled: Now by these Valleys, are meant either fear, and trembling or vacuity of grace.  
Secondly, Mountains; these must be laid low: Now by these are meant, either humane wisdom, or Rebellion, or trust and confidence in our own Righteousness.  
Thirdly, Crooked ways: these are to be made straight: Now by these are meant, either the ways of error, or self love, or the love of the world.  
Fourthly, sharp ways; these are to be made smooth, and thereby are signified the ways of sin. See this Question before. Chap. 3. 3. §. 1. qu. 1. 3. where it is amply explained.    
Quest. 2 How many things are to be renewed in us?  
Four namely, 

Answ. First, blindness, and hardness of heart: For naturally we are slow of heart, and hard to believe, and unable to take up and understand spiritual things.  
Secondly, hatred against God, for naturally we love those things which are enmity with him. james 4.4. and 1 john 2.15.16.  
Thirdly, uncleanness and impurity, because our hearts are to be made Temples of the holy Ghost. 1 Cor. 6.16.  
Fourthly, impediments, and Remorae: as the employments of the world, our own weakness and inability unto good works, and the like. Now if we desire that Christ may come unto us, we must labour to be renewed in all these.    
Quest. 3 What works are we first to undertake?  
Answ. We must observe and follow the Method of God: who  
First, giveth his word unto his people: As he promised. Isa. 30 21. and did jonah 1. Then  
Secondly, he mollifies and softens the heart, by a true sight of, and sense for sin. jerem 31.18. etc. Then  
Thirdly, he reconciles such (as he hath humbled) unto himself by infusing his love into their hearts. 1 john 4.10. and judg. 2.4.5.6. Then,  
Fourthly, he extrudes out of the heart those that trouble it (Mat. 9.25.) That is he mortifies sin and crucifies the world, and subdueth the affections, and lusts. Then  
Fiftly, he increaseth zeal, and corroborates grace, and augmenteth Religion and love thereunto, and to whatsoever is good. Colos. 1.23. and 2.6.7. And therefore we must highly prise, and hearty profess and practise the word of God as much as in us lies: And then pray unto God to make his word, a Sword, and Hammer, to break our hard hearts, and to be reconciled unto us; yea to expel our of our hearts, whatsoever may either hinder us from his service, or spur us forward to that which is displeasing unto him; And lastly, that he would be pleased to fill our hearts with the grace of his Holy Spirit, and to increase us in all virtuous and Religious works. For if we labour thus to prepare our hearts, we may be certainly assured that Christ will come unto us at the last, and remain and abide with us for ever and ever. Revelat. 3.20.   
VERS. 11. Verily I say unto you, 
Vers. 11.  among them that are borne of women, there hath not risen a greater than john the Baptist. Notwithstanding he that is least in the Kingdom of Heaven, is greater than he. 
Among them that are borne of Women, there hath not risen a greater than john the baptist.  
What manner of comparison doth Christ make Quest. 1 here between john, and the rest.  
Our Saviour doth not mean that john was greater than all others; Answ. but that none that were before him were greater than he. Non major, sed illi non majores. Chrysost. imperf. s. He did equal john with the rest, and not prefer him above them: Others following those praises, which are given unto john as for example.  
First, john was called an Angel. Malach. 4. And so also were the Prophets. Acts 7. and Heb. 2. yea Princes, and Magistrates are called Gods. Psalm 82. which is a higher title.  
Secondly, john preacheth not of Christ's coming in the future, but in the present Tense, he doth not proclaim that Christ will come hereafter, but that he is come already: Now this also do all the Apostles.  
Thirdly, john digito demonstrat, points at Christ with the finger, and saith this is he, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) So doth also Andrew, and Philip. I●hn 1. and the Samaritane woman. john 4. and Martha john 11. And therefore I conclude this Question, thus  
I. john was not greater than all others, but equal unto them.  
Against this if it be objected, Object. that Moses was greater, because he was equal to Christ Deuter. 18.15.  
Answ I answer, Moses was not equal unto Christ, but like unto him as is expressed in the place objected; The Lord will raise up unto you a Prophet like unto me, not equal unto me: But most plainly. Heb. 3.3. Christ was worthy of more glory than Moses.  
II. john is not here by our Saviour compared with those that followed him, but with those who went before him; not with the Apostles of Christ, or all believers in general, but with the Prophets of the Lord, And therefore Pet. Galatinus sights with his own shadow, and builds upon a false ground, and sandy foundation, when he would prove from this place the Virgin Mary to be without original sin. He argues thus.  
Object. 2 Among them that are born of women (that is amongst those who are conceived in original sin) there hath not risen a greater than john the Baptist: but Christ was greater than john; therefore it follows that he was free from sin; and because the Virgin without doubt was greater than john, therefore it follows also, that she was without sin. Pet. Galat. lib. 7. cap. 5. pag. 279.  
Answ. 1 First, I grant that the B. Virgin was greater than john. But  
Answ. 2 Secondly, I deny the consequence, she was greater, therefore without sin, follows not.  
Answ. 3 Thirdly, our Saviour doth not compare john with Mary, or the believers of that time, but only with the Prophets of the old Testament.  
Quest. 2 Wherein, and how was the Baptist greater than the Prophets of the old Testament?  
Answ. 1 First, because he was called the Messenger of the Lord. Malach. 4.  
Answ. 2 Secondly, because the Prophets prophesied of him; Malach. 3. and 4. Esa. 40.  
Answ. 3 Thirdly, because he prophesied in the womb Luke 1. as was said before.  
Answ. 4 Fourthly, john was greater than the Prophets in regard of his office; and this I conceive our Saviour here principally means: for  
I. john prepares the way of Christ. verse 10. And  
II. Doth proclaim and show that Christ is already come, which none of the Prophets did. And  
III He was nearer unto Christ then any, for he was his forerunner; like that Nobleman who walks next before the King in processions, or when he goes in state: or like Lucifer the day star, who comes next before the Sun. And  
iv He pointed at Christ with the finger: Behold the Lamb of God.  
V He is almost equalled with Christ in honour. For  
First, he was honoured in the world, when Christ was unknown to the world.  
Secondly, he prophesieth that Christ shall increase, but himself decrease, as came to pass by little and little.  
Thirdly, his Disciples were offended, because more followed after, and flocked unto Christ, then did unto him.  
VI As was showed before, he was the corner stone of the Law and the Gospel, of the old Testament, and the new, the last of the Prophets, and the first of the Apostles.  
Why doth our Saviour make this comparison Quest. 1 between john and the Prophets? would he hereby teach the Baptist to be ambitious or haughty?  
Christ doth not teach his servants to seek honour; Answ. but he teacheth others to give due honour unto them, whom the Lord (by grace) hath honoured: To teach us.  
That Christ would have his Children to be received, Observe. and to have fitting honour given unto them: and hence the Apostles were commanded to departed from those places, and persons who did not regard them. Shake off the dust of your feet and departed.  
Why must the servants, and Ministers of Christ Quest. 4 be thus honoured?  
First, because if the Doctor be despised, than Answ. 1 the Doctrine is contemned: when john was cast into prison, the people grew more cold then formerly they were. john 5 35.  
Secondly, they must not be honoured for any Answ. 2 worthiness that is in their persons, (or at least not principally therefore) but for that grace which they offer, and bring in earthen vessels. 2 Cor. 4.7. Because in that regard their feet are beautiful. Rom. 10.17. and 15.29. And hence the honouring and despising of them, reflects upon him who sent them, and enriched them with this grace they bring. He that heareth you, heareth me; he that receiveth you, receiveth me; and he that despiseth you, despiseth me.  
What is here required of people in regard of Quest. 5 the servants and Ministers of Christ?  
First, they must honour all good and faithful Answ. 1 Pastors: (1 Cor. 4.1. and 1 Timoth. 5.16, and 1 Thessaly. 5.12.13.) Because such are called our fathers. 1 Cor. 4.14. etc. Galath. 4.19. Deut. 5.16.  
Secondly, they may prefer those whom God Answ. 2 hath enriched and endowed, with more rare, eminent, and singular gifts. Those of most inferior parts are not to be contemned, and honoured according to their worth: but yet this honour may be graduated according to the measure, and dispensation of graces given by God. Rom. 15.29 and 1 Thessaly. 1.5.  
Thirdly, they must obey them; this honour, Answ. 3 principally consisting in obedience. Heb. 13.17.   
VERS. 12. Verse. 12 And from the days of john the Baptist, until now, the Kingdom of heaven suffereth violence, and the violent take it by force. 
§. 1. And from the days of john the Baptist Sect. 1 until now.  
Two Terms are laid down in this Section; namely.  
First, Terminus a que; vel Initium, and that, is from the days of john the Baptist, now that is not controverted, but agreed upon by all.  
Quest. Secondly, Terminus ad quem, vel conclusio, and that is until now; Here it may be asked whether this be terminated in that day when Christ spoke this or not, as if, until now be as much as unto this day?  
Answ. No; for this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until now is taken.  
First, sometimes, Exceptiué, excluding the time to come, or any time after the present.  
Secondly, sometimes, this phrase speaks only of the present time, neither excluding nor including the future. Read for example hereof. 1 Corinth. 8.7. and 15.6. and 1 john 2.9.  
Thirdly, sometimes this phrase (until now) includes even the future time: My Father works hitherto, and I work. john 5.17. That is, not only unto the day wherein this was pronounced, but so long as this world lasts. So also 1 Corinth. 4.13. And thus this Phrase is here to be taken; as appears most plainly, because it is expounded of the Preaching of the Gospel. The Law, and the Prophets were until john: and since that time the Kingdom of God is preached, and every man presseth thereunto. Luke 16.16. The meaning therefore of our Saviour here is, the Gospel was preached by the Baptist, whereby so great happiness is come unto the world. Whence we may note.  
Observe. That the manifestation of the Gospel, is the greatest felicity of men, or of the world.  
Sect. 2 §. 2. The Kingdom of Heaven suffers violence.  
Quest. 1 What is meant by the Kingdom of Heaven?  
Answ. 1 First, it seems literally to signify the celestial glory of the blessed: and thus some understand it: But I dare not subscribe unto it, because the unworthy intrude themselves into this Kingdom; which into that they cannot.  
Answ. 2 Secondly, by the Kingdom of Heaven, is often understood the Gospel, which publisheth Christ now already manifested; which is called the Mystery of salvation. 1 Timoth. 3.16. Or, which is all one, it is taken for grace and salvation published by the Gospel. But violence is not so properly said to be offered to this Kingdom.  
Answ. 3 Thirdly, by the Kingdom of Heaven, is here meant the true Church of Christ, which was dispersed, fare and wide through the whole earth, and into which all (that is, all sorts) intrude themselves. Whence we may observe that the Church of Christians is reputed and esteemed to be the Kingdom of Heaven. Observe. Matth. 13.24: 31.47 Rom. 14.17. and 1 Corinth. 4.20. Colos. 4.11.  
Quest. 2 Why is the Christian Church on earth called the Kingdom of Heaven?  
Answ. 1 First, because it leadeth unto the Kingdom of glory. Rom. 8.17. Ephes. 2.19. Philip. 4.22.  
Answ. 2 Secondly, because the conditions of this Church and that Kingdom are one and the same viz.  
I. To turn unto God, from whom naturally we are averse.  
II. To adhere and clean unto the Lord, and to rely upon him.  
III. To rejoice in him above all things. Phil. 4.4.  
Thirdly, because the Kingdom, and King, and Answ. 3 Subjects, and Conjunction, and joy, and security are plainly one and the same, of this Christian Church on earth, and that Kingdom in heaven: And they only differ in place and degree.  
What is meant here by suffering of violence? Quest. 3  
These words may be expounded three manner of ways, namely.  

First, Respectu personarum, Answ. in regard of the persons; of old the Gentiles, and world, were excluded: At jam aperta janua Caeli. Ambros. But now the gates of heaven are open. Our Saviour seems to allude to those things which of old were hidden, and prohibited: as the holy of holyes, whereunto none must go, save only the Highpriest, and that once a year: But now we (that is, all the faithful) have boldness to enter into the holiest by the blood of jesus etc. Hebr. 10.19. So the Mount must not be touched. Exod. 19 Heb. 12.20. But now the faithful are come unto Mount Zion etc. (Heb. 12.22.23.) the wall of separation, being broken down. Ephes. 2. And the veil rend in twain. 2. Cor. 3. Thus as all thrust at the Playhouses, and theatres, and places of public spectacles, desiring greedily (when the doors are open) to see the sights, which are there to be presented; Or as when the gates are beat open, or the walls of a besieged City broken down, or a ship of the enemies grappled withal, 
Iosh 6.20  every man thrusts and strives to enter as fast as he can: Even so here the kingdom of Heaven, suffers violence; that is, Christ having broken down the wall of separation, and partition, and rend in twain the veil, and opened the gate of heaven to all, whether bond or free, jew or Gentile, Greek, or Barbarian; hence of all sorts, from all places, many flock unto the Church of Christ.  
Secondly, Respectu ordinis neglecti, in regard of the conditions which now were abolished, and disannulled; namely, Circumcision, legal sacrifices, and that hard and impossible condition, Fac & vives: fulfil the Law and thou shalt be saved by the Law; otherwise thou canst not be saved. Now these being worn out of date and antiquated, we men run unto God only by faith in Christ, hoping thereby to be saved.  
Thirdly, Respectu interni roboris, in regard of inward strength, and power: God giving under the Gospel ordinarily a more ample spirit, or measure of his spirit: now of this by and by.   
§. 3. And the violent take it by force. Sect. 3  
These words have the force of an exception; As if our Saviour would say, the kingdom of Heaven suffers violence, but yet not all obtain it, but only the violent. Violenti rapiunt. Hence then observe.  
That the kingdom of heaven cannot be obtained or gained, Observe. without a vehement motion of the heart, and a desire inflamed and kindled with the zeal of faith. Luke 7.29.30.  
What was required of the Jews in regard of the Messiah.  
Quest. 1 First, that they should earnestly, and greedily Answ. 1 expect him: and this they did (Rom. 8.23.) as appears by the Proverb.  Iudaei Messiam, and also by john 1.19. etc. and 4 25.  
Answ. 2 Secondly it was required of them, that they should believe Elias, the Messenger, and forerunner of the Messiah: and by and by seek out Christ. As john 4.30.39. Luke 7.16.  
Answ. 3 Thirdly, it was required, that having found out Christ they should follow him with joy, forsaking for his sake all other things; as Mat. 4.25. and 8.1. and 12.15. and 14.13. and 19.2. and 20.29. and Mark. 11.9. and Luke 5.15. and 12 1. and 15.1.  
Answ. 4 Fourthly, it was required of them, that they should embrace and accept of Christ upon any terms or conditions whatsoever, although never so hard to flesh and blood: And not like Agrippa, who was almost persuaded to become a Christian, or like the young man who departed from Christ sorrowful: but felling all, leaving all, denying themselves, and taking up those crosses as Christ enjoined them, they should follow him.  
Answ. 5 Fiftly, it was required of them, that having once embraced, and accepted of Christ, they should serve him zealously all their days: And then at the end of their life, they should be crowned with life eternal. Now all these are required of us, and all those who desire to be made partakers of the heavenly Kingdom. For  
I. We must above all things long for, expect, and desire, that Christ would come unto our hearts and souls.  
II. We must believe his Messengers, and Ministers, who bring his word, and declare his will unto us.  
III. We must obey those directions which are taught us by his Messengers for the obtaining of him: although the Rules prescribed be difficult and contrary to corrupt nature.  
iv Having found out Christ, and obtained him, we must rejoice in him, yea so rejoice that we would part with, and forsake all things rather than him.  
V We must then learn and labour to be truly zealous in his service, and for his glory: because this zeal is the fire which mollifies and softens our hearts, and makes them the more easily receive divine impressions. Now these things being well weighed, and considered, we may safely conclude: That heaven cannot be had without zealous desires, motions, and endeavours: because violenti rapiunt, only the violent take it, and that by force.  
Quest. 2 Wherein is our zeal to be expressed?  
Answ. 1 First, in the love of Religion; which we can never love too much, or affect zealously enough.  
Answ. 2 Secondly, we must be zealous in the increasing of our faith, and desire unfeignedly and earnestly to be sealed by the holy Spirit, and thereby to be assured of Christ and salvation Rom. 8.15.16. and 1 john 5.10. Many desire this grace of a true and sure faith, but they seek it fluggishly, and expect to obtain it easily. Cantic. 3.1. But we must be zealous in the search and enquiry thereof, and then we may hope that he whom we desire should come, will come, and not tarry. Heb. 10.38.  
Thirdly, we must be zealous in our prayers: Answ. 3 for this is the most true approbation of the heart. Here observe, that there are two things, which sharpen the edge of zeal, to wit,  
I. The sense of our want, or misery, for he who conceives himself or his estate to be miserable, will cry aloud unto God, with a sad heart and a sorrowful countenance, as we see in the Publican: whereas the proud Pharisee only gives thanks, but prays for nothing. Luk. 18.11 And therefore we must labour to be sensible of our sins and wants.  
II. A desire of the benefit offered; as Christ said to the woman, If thou knew the gift or grace of God, than thou wouldst ask water of me. john 4.10. And therefore we must labour to know what spiritual gifts and graces are excellent, and wherein we are indigent, and then hunger, long, and pray earnestly for them; but because the gift and grace of prayer comes from above, and without the assistance of the Spirit, we cannot pray as we ought; we must therefore desire the Lord to give us the spirit of prayer, as also strength, and power to offer up pleasing, and spiritual sacrifices unto him.  
Fourthly, we must be zealous in obedience of Answ. 4 life, and that with humility, and submission of our wills to the will of God. And thus if we be zealous in the Profession of Religion; zealous in desire and endeavour to increase our faith; zealous in our prayers, and in the pious practice of our lives and conversations; we may then be certainly assured, that we shall be made partakers of the kingdom of glory, for Violoni rapium: The violent take it by force.   
VERS. 13.14. For all the Prophets, 
V 13.14  and the Law prophesied until john. And if ye will receive it, this is Elias which was to come. 
§. 1. All the Prophets, and the Law prophesied until Sect. 2 john.  
What is the meaning of these words? Quest. 1  
First, it is expounded, De scope Prophet●num, Answ. 1 thus; this john is he, at whom all the Prophets and this Law almed, and marked. Thus Calvin. Muscul. s.  
Why did they level rather at john, then at Quest. 2 Christ? or why doth Christ say, they all prophesied of john, and not rather, that they all prophesied of himself?  
Because he will not suddenly name himself; Answ. If I witness (saith he) of myself, my witness is nothing: And therefore our Saviour doth rather name john; and by and by shows that he is Elias, the Forerunner of the Messiah. From hence then we may learn,  
That Christ is the whole scope of the old Testament, Observe. and the end of the Law to every one that believes: For the scope of the Scripture is faith unto salvation; but we have no other to believe in, or to hope for salvation from, but only Christ, Act. 4.12.  
Quest. 3 How, or for what end, or what use must we make of reading the sacred Scriptures?  
Answ 1 First, we must read, not for curiosity, but unto salvation; whatsoever was written, was written for our learning. Rom. 15.4. and 1 Cor. 10. And therefore we must so read, that we may learn something out of whatsoever we read.  
Answ 2 Secondly, apply what we read unto Christ; that is, when we read of Shilo, the seed of the woman, David my servant, a branch of jesse, a woman shall compass a man, Israel shall be freed from captivity, and the like; in all these let us understand Christ.  
Answ 3 Thirdly, let us so read that our faith may be increased by our reading; that is, we must lay hold upon the promises, adhering unto them confidently and constantly: yea, applying them unto us, and making them ours in Christ; because he is the end, both of Law and Gospel.  
Answ. 2 Secondly, this 13. verse is expounded, De limit prophetarum, as if our Saviour would say: All the Prophets prophesied, or there were still Prophets, who prophesied until john arose, but now they shall prophesy no more. Whence we may learn:  
Observe. 2 That prophecies are not to be expected beyond the time of the Baptist.  
Object. 1 It may here be objected: The Prophets prophesied not until john; for Malachi was the last Prophet they had, after the Captivity. See the Preface that is before Malachi in the great Bible.  
Answ. 1 First, it may be, that there were Prophets after Malachi, although they are not expressed in the Canon of sacred writ. Or,  
Secondly, perhaps for the sins of the people, Answ. 2 there was neither prophecy, nor vision for a long time: That is, if they had continued sincere, and pure in the service of God, the Lord then would have continued his Prophets amongst them, even until the coming of Christ; but because of their impiety, he deprived them of them, in anger and just wrath.  
But there were Prophets under the Gospel, as Object. 2 Agabus, who prophesied unto Paul, Act. 21.10. There was a Prophet named Agabus. And therefore there were Prophets after john.  
This was miraculous, and not ordinary.  
Answer. Thirdly, some expound this 13. verse, De gubernation Answ 3 ecclesiae,. of the government of the Church: as if our Saviour would say, the Law and the Prophets, were the Governors of the Church, or people until john, but no longer. Hence then observe.  
Observe. 3 That the Mosaical law doth not rule, or govern, or bear sway under Christ, or the Church of Christ under, and in the time of the Gospel, shall not be ruled or governed by the Mosaical law: For by Christ we are freed from it.  
Quest. 4 Is this universally true, that we under the Gospel are freed from the law of Moses, and the Prophets, and are now not to be taught or ruled by them?  
Answ. It is true with a double distinction: namely,  
First, we must distinguish of the Law: for although the Ceremonial be abrogated, yet the Moral remains, and abides for ever: yea, 
Galat. 5.6  although the Moral law be still in force, and never to be disannulled, yet it is not said to rule and govern, because it neither saves nor damns, but only directs the children of faith, what fruits of faith to bear and bring forth.  
Secondly, we must distinguish of the Prophets for their writings are not abrogated (because they are moral:) But the Lord doth not now govern his Church by Prophets (as of old time) but by his Son, Hebr. 1.1.  
Who are meant by Prophets? Quest. 5  
First, Prophets signify those, who did foreshow Answ. 1 things to come; And these our Saviour here speaks of: and these were proper to the old Testament, at least ordinarily.  
Secondly, by Prophets sometimes are meant Answ. 2 those, who explicating the prophecies applied them unto Christ: Now of this sort of Prophets, there were both under the old and new Testament.  
Thirdly, Prophets sometimes signify those, Answ. 3 who by, and in the preaching of the word and Gospel, offer Christ unto us: And these are proper to the New Testament, Read Rom. 12. and 1 Cor. 14.  
How are Christians freed from the Law? Quest. 6  
First, they are freed from the yoke and service Answ. 1 of Ceremonies: And,  
Secondly, from the hard condition of the Answ. 2 Moral Law: But,  
Thirdly, not from the obedience of the Moral Answ. 3 Law; for that shall remain for ever, as the exact and perfect rule of right obedience.  
§. 2. This is Elias. Sect. 2  
Why doth john deny that he is Elias? Quest. john 1.21.  
First, some held that Elias the Thisbite, was Answ. 1 to come again in the flesh; and that john was he: Now this john denies, john. 1.21.  
Secondly, some say that john was Elias in spirit, Answ. 2 by a Metempsychosis, or transmigration of the soul (as the Pythagoreans held) As though Elias his soul, had animated john's body; but this opinion appears to be erroneous, by Matt. 14.2. of which afterwards.  
Thirdly, Christ saith, this is Elias, because john Answ. 3 came in the same spirit that Elias did, Luk. 1.17. and Matth. 17.11. Here observe, that there was in Elias, a double spirit, viz.  
I. A spirit of revenge, 2 King. 1. This spirit Christ approves not of, neither do we read that it was in the Baptist.  
II. A spirit of zeal towards religion, 1 King. 18. This Christ commends, and this was in john.   
VERS. 15. He that hath ears to hear, Verse. 15 let him he 
How many sorts of hearers are there, Quest. or how Observe. 4 many sorts of men are there, in the times and places of the Gospel?  
First, some are manifest adversaries, and enemies unto the Preachers, and preaching of the word of God; as was Herod, Herodias, and many of the Pharisees.  
Answ. 2 Secondly, some out of a certain Epicureall contempt, regard not the word; and thus many would not vouchsafe to go out of doors to hear Christ, or john.  
Answ. 3 Thirdly, some calumniate the persons of the Preachers, when they can find no fault with the word preached. And thus the Pharisees say, john hath a devil, because he came neither eating, nor drinking; and Christ is a friend of Publicans and sinners, verse 18, 19  
Answ. 4 Fourthly, some having a prejudicated opinion, either of the person, or word, either of the Preacher, or preaching, will not receive the doctrine, but stop their ears, and shut their hearts against it: And these our Saviour seems to speak unto, in this verse, and the former: If ye will receive it, this is Elias, and he that hath ears to hear, let him hear.  
Answ. 5 Fiftly, As some went out to hear john, who returned back again, because his doctrine contradicted their lusts, and opposed their lewd lives: And as many, approved of his preaching, when he reproved others, but were offended with him, when they were taxed themselves: So many forsake the word, because it crosseth their wills; and although they allow Ministers to reprove others, yet they do not like that themselves should be reproved.  
Answ. 6 Sixtly, some in outward show, would neither seem to be adversaries, nor contemners of the word preached; but yet in themselves contemned the counsel of the Lord; as the Scribes. So many in heart, despise the Gospel of Christ, who show no such thing outwardly at all.  
Answ. 7 Seventhly. As the Disciples of john attributed more unto him, then unto Christ; yea, ascribed that unto john, which was proper unto Christ. So, some ascribe more to the Instrumental, then to the Principal, or efficient cause; that is, often times more to the Minister, then to Christ; yea, often sacrifice to themselves, & their own labours & endeavours, more than unto Christ.  
Answ. 8 Eightly, some have men's persons in admiration, but their doctrine in contempt; Many certainly, admired both john and Christ, (as appears by the applause, never any man spoke, 〈◊〉 this man speaks) who would not obey the word preached. Now none of all these are worthy our imitation, or commendation, but rather all of them deserve exprobration.   
VERS. 18, 19 john came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say; Behold a man gluttonous, and a wine bibber, a friend of Publicans Sect. 1 and sinners: But wisdom is justified of her children. 
Quest. §. 1. For john came neither eating nor drinking.  
Answ. How many sorts of Diet are there in Scripture Four; namely, 

First, john Baptists diet, who came neither eating nor drinking; that is, he eaten wild honey, and the courfest things.  
Secondly, our Saviour's diet, who drank wine, but yet very moderately.  
Thirdly, the Epicures diet, who saith, Let us eat and drink, for to morrow we shall die.  
Fourthly, the scrupulous man's diet, who eateth nothing but herbs, Rom. 14.2. Now the difference betwixt these is this; john the Baptists diet, and Christ's diet, are both virtues; but the Epicures diet, and the Scrupulous man's are the two extreme: For the Epicure taketh God, to be an indulgent Father to him, in giving him the creatures to eat of them at his pleasure. And the other taketh God to be a niggard, who granteth not the liberal use of the creatures to his children.    
§. 2 And they say he hath a Devil. Sect. 2  
What was the cause that provoked them thus Quest. 1 to censure the Baptist?  
The provoking and incensing cause was twofold; namely, Answ.  
First, because he preached the Law.  
Secondly, because he was abstemious and temperate.  
First, john preached the Law, and the threaten thereof, he proclaimed them to be a generation of Vipers, Matt. 3.7. He preacheth that God can raise up children unto Abraham of stones, Matth. 3.9. yea, that now the axe is laid to the root of the tree, verse 10. And therefore fruitless trees shall be cast into the fire, verse 12. Now hence they were angry, and in their rage, said, he had a devil: To teach us;  
That the preaching of the Law is never acceptable to sinners, N●hem. 9.30. Prov. 1.24. Act. 7.54. Esa. 30.14. jerem. 44.5. and 25.4. and and 2 King. 17.13. etc. 2 Chronicles. 24.19. jerem. 7.13.  
How doth this further appear? Quest. 2  
Because the Law preacheth four things, Answ. opposite to so many humane affections; to wit,  
First, the Law teacheth, that our condition by nature, is evil, desperate, and miserable; now this is opposite to the pride, and self-love, that is in our natures, when Christ preached upon this head of the Law, the Pharisees cry, Are we blind also? john 9.40. Because our proud natures will not brook this doctrine.  
Secondly, the Law teacheth, that punishment hangeth over our heads, and will fall certainly at length upon us, except we repent. Now this is opposite to presumption. When jeremy preacheth this point, the people reply: Thou liest, jeremy. 43.2. They will not believe that they shall be punished, although they have grievously offended. So naturally we presume that no evil shall come unto us, and make a covenant with death, (job 36.13. Esay 28.14.) And therefore cannot endure the menaces and comminations of the law.  
Thirdly, the Law exhorts us to repent, (as Causa sine qua non) and telleth us, that without repentance we must needs be brought to destruction at the last. Now this is opposite to the love of sin, which is inherent in our natures, and habitual unto us. And therefore, this doctrine of repentance, is as harsh, and unpleasant unto us, as is a prohibition of meat to him that is hungry, or of drink, to him that is thirsty.  
Fourthly, the Law persuades us to repent betimes, speedily, whiles it is said to day, and to defer it no longer: Now this is opposite to that sluggish idleness, that is in our bones, and which makes us from day to day, to cry, yet a little sleep, á little slumber, a little ●olding of the hands to sleep. And therefore the preaching of the law is as distasteful unto us, as it is to a sleepy sluggish man, to be awakened, and pulled out of his bed.  
Quest. 3 Why may we not despise, or lightly regard the preaching of the Law?  
Answ. 1 First, because the Law is truth: what would it profit a man to die laughing, or to be deceived? If the Physician should tell us that out bodies were in no danger; or the Lawyer, that our estates were safe, and secure; when as both are in apparent danger: we would say they were Traitors to our bodies, and possessions. And yet we are angry with the Law, when it telleth us truth, and could wish that it were a Traitor to our souls. The Law telleth us, That for sins sake the wrath of God falls upon the children of disobedience, Ephes. 5.6. Now although this be an undoubted truth, and that experience doth daily prove it, yet we had rather not hear it.  
Answ. 2 Secondly, we must not despise the preaching of the Law, because it is a necessary way: we coming by death unto life: as the sharp needle makes way for the smooth thread, and as the Prodigal by poverty is brought home unto his Father: we must be wounded before we can be cured, we must be humbled before we can be raised up, yea we must die before we can live. And therefore seeing the threats of the Law are true, yea and necessary to humble and wound us; we must take heed that we do not slight them.  
Quest. 4 What things hinder us from regarding, and loving the preaching of the Law?  
Answ. 1 First, self-love, Esa. 65.5. And therefore we must learn to deny ourselves.  
Answ. 2 Secondly, presumption: and therefore we must be circumspect; it being a dangerous thing to be deceived in the state and condition of the soul, or to cry Peace, Peace unto ourselves, while sudden destruction hangs over our heads.  
Answ. 3 Thirdly, the love of sin: this is a sweet seeming potion to the body, and a sweet poison unto the soul. And therefore we must hate sin, as we would hate hell; for, the wages of sin is death, Romans 6.23.  
Answ. 4 Fourthly, idleness deceives many, and hinders many from giving a due regard unto the Law; and that both by making them to protract time, and also by quenching and cooling all zealous motions in them. Wherefore we must shake off all delays, and labour carefully to practise the precepts of the Law.  
Secondly, the next provoking cause which made them say, that john had a devil, was because he was abstemious and moderate, yea seemed more austeer and rigid than themselves were: and therefore they envy him. Whence I might observe two things: viz.  
First, that an Hypocrite hates him that is more holy than himself, Esa. 65.5.  
Secondly, that an austere life it odious and Observe. 1 irksome to a carnal man, 1 Pet. 4.4. Observe. 2  
Why do carnal men so carp at an austere life? Quest. 5  
First, because thereby Hypocrites and formalists Answ. 1 are excelled in glory: and therefore they envy such a life in any, as shall eclipse their light.  
Secondly, by such a life wicked men are reproached: Answ. 2 and therefore they hate such that are so reserved, and chary of their society, that they eat the company of all that are wicked, Ephesians 5.11.  
Thirdly, such a life condemns the licentiousness Answ. 3 of flesh and blood, who saith, Let us eat and drink, for to morrow we shall die, Esa. 22.13. And therefore all Epicures, belly-gods and intemperate persons, detest and abhor such a life.  
We have seen the moving causes of the people's censure given of john; namely, because he preached the terrors of the Law, and because he lived a strict life: we may now consider  
What the effect of this censure was? Quest. 6  
Rash Judgement: for they say, He hath a Devil. Answ. Hence two things may be observed; namely,  
First, That rash judgement is seldom right Observe. 3 judgement; 1 Sam. 1.13. Mat. 7.1. Rom. 14.10, 13 and 1 Cor. 4.5. Colos. 2.16.  
Secondly, That there is nothing so good or Observe. 4 holy, but malice can deprave, Rom. 1.30. and 2 Tim. 3.3. john Baptist (Malice saith) hath a devil; although the holy Ghost say, That he was sanctified in the womb: yea, Christ, the Lamb without spot (they say) is become a friend, and familiar companion of sinners.  
What is here required of all men? Quest. 7  
First, wicked men, yea all men must hate, and Answ. 1 forbear all calumny; lest thereby they condemn the generation of the just: Read Psal. 15.3. and 73.15. Luke 3.14.  
Secondly, the righteous must labour to cut Answ. 2 off all occasions; that is, labour so to live, that the wicked may be ashamed to speak evil of them.  
How must we so live, that we may escape calumnies Quest. 8 and slanders?  
Saint Peter gives us three remarkable rules to be observed, for this end; namely, Answ.  
First, we must abstain from all sin whatsoever, Rule 1 whether against the first or second Table, 1 Pet. 2.11. do no evil, and then men can have no ground to build an evil report upon.  
Secondly, shine before men in the works of holiness Rule 2 and uprightness; let them see nothing but good in us, that they may be able to say nothing but good of us, 1 Pet, 2.12.  
Thirdly, obey Magistrates and Superiors, in Rule 3 those things which are not against God, or his word, or his Law: for this is the will of God, that thus we should put to silence the ignorance of foolish men, 1 Pet. 2.14, 15.  
§. 3. Christ came both eating and drinking. Sect. 3  
How, and wherein is Christ opposed to the Quest. 1 Baptist?  
First, john's Disciples thought that they were Answ. 1 Corrivals; but because (that I know of) now none think so, therefore I slip it.  
Answ. 2 Secondly, they differed in conversation: because john was abstemious, and more reserved; but Christ was more familiar, that so by all means he might win and gain some.  
Observe. 2 From whence we may learn, That Christ tried all ways and means for our salvation: for that being the scope of his sending, and coming into the world, and there being nothing that he more deeply desired, than that, he would certainly leave no means unsought for the effecting of it.  
Quest. 2 What did Christ do for our salvation?  
Answ. 1 First, in himself he taught us, he prayed for us, yea when we were enemies, he laid down his life for our ransom, Rom. 5.6, 7. he checked the proud, (john 10.) and cheered the humble, Matthew 11.28.  
Answ. 2 Secondly, in his Apostles, he did much for our salvation: for he sent, and commanded them to preach, he endowed them with gifts, and made them able Ministers; he distributed several abilities among them, making some sons of consolation, and some sons of thunder: yea he inspired them with his Spirit, for the writing of the Scripture, the rule of Truth.  
Answ. 3 Thirdly, in his Ministers he shows his care over us, and his desire of our salvation: for he hath left a succession of Ministers for the gathering together of the Elect: and as Paul became all to all men, so the Lord hath given us Ministers of all sorts, that so we might be left without excuse: he hath given us ancient and grave Ministers; he hath given us solid & learned Ministers; he hath given us meek and mild Ministers; yea he hath given us Ministers of our nation, and not strangers only, and the like. And thus he hath given us Pastors according to our several dispositions, yea some who can change themselves, or take unto themselves any form (in indifferent things) for the winning of all sorts unto Christ, 1 Cor. 9.20, 21, 22.  
Answ. 3 Thirdly, Christ, and the Baptist, differ in preaching; for john preached the Law, and wrath, (Mat. 3.7, 11.) unto repentance: Lugubria. Gualt. s. But Christ preached, or proclaimed the sweet messages of the Gospel, Mat. 3.28. joh. 7.37, etc.  
Observe. 2 From whence we may learn, That there is a double preaching necessary unto salvation; viz. Threaten and Promises, the Law and the Gospel; thus we see Samuel did, 1 Sam. 12. and Esa. 1.  
Quest. 3 Why is it necessary, that both Law and Gospel, Promises and Threaten should be preached?  
Answ. 1 First, because there are divers sorts of men: as for example: I. Some hearers are soft and mollified, and of tender ears and hearts: some are hard and obdurate, which stand in need of a sharp wedge to rend and tear them. II. Some sinners are bashful, some shameless and impudent, 1 Corin. 5. and 2 Corin. 2. And therefore the shameless must be shent and shamed. III. Some sin openly and apparently, some secretly and covertly. And therefore one strain, or way of preaching always, will not so well suit with all dispositions.  
Secondly, it is necessary, that both Law and Answ. 2 Gospel should be preached, because divers and sundry works are to be wrought in one and the same elect vessel: for I. He must be humbled with the Comminations of the Law. Then II. He must be raised up by the promises of the Gospel. And then III. Sealed by the Spirit of Promise, Ephes. 1.13.  
Who are here to be blamed? Quest. 4  
They who expect nothing, Answ. or brook nothing (in the preaching of the Word) but only promises, allurements, and sweet Music. As Rachel was fairer, but Leah more fruitful; so Promises are more pleasing, but threaten more profitable, in regard of our corrupt nature. For I. In the beginning there are many Raemorae, and lets which must violently be shaken off, and trampled under feet; which without the Comminations of the Law, we shall hardly be induced to do. And II. In our journey we shall be subject to sleep and drowsiness, and therefore we must be roused, and excited with Legal terrors. III. In our progress there will be pull-backs, & relapses; sometimes in action, sometimes in affection; we being like unto the Sea, who hath both her Ebb and Tides. And therefore these things considered, we must not always expect promises, and sweet blandishments from the Word of God.  
Fourthly, Christ and john differed not in the Answ. 4 end, or scope, which was to call men unto salvation. Whence note,  
That all the divers gifts of the Ministry tend Observe. 3 all to one and the same scope. The Prophets threaten, but for this end, that we may live, Ezek. 18. The Apostles gently persuade and admonish (Gal. 4.19.) that so Christ may be planted in our hearts.  
What did the people, or Pharisees blame in Quest. 5 Christ and john?  
First, in general they blame all, they do; Iohn● Answ. 1 severity, and Christ's familiarity, are both alike taxed: to teach us,  
That the natural man blames and dislikes every Observe. 4 good thing. For I. There is a perverse nature in man, which (like wanton or peevish children) will be contented, and pleased with nothing. Yet II. There is in them a desire of contentment, but it is in those things which cannot content, or satisfy, humane desires. Yea III. There is in natural men a particular hatred of God and the Gospel. And therefore they tax and blame every thing that is good.  
Secondly, the people blame the Ministers of Answ. 2 the Gospel, namely, Christ and john, in whom they saw no evil at all, save only their diligence and industry in preaching the word.  
From whence we may learn, That Ministers Observe. 5 are often calumniated and taxed for their zeal, and industry in preaching the word, Amos 7.12.  
§. 4. Wisdom in justified of her children. Sect. 4  
For the propagation of Learning, Colleges and Schools, were in divers places erected for the Prophets: and their Scholars were termed Filij Prophetatum, Children of the Prophets. 2 King 6.1 unto which phrase our Saviour here alludes, wisdom is justified of her Children.   
Verse. 20 VERS. 20. Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repent not. 
Sect. 1 §. 1. Tunc. Then began he to upbraid the Cities.  
This voice Then, doth denote the time to be the fame with the former, or that this verse and those which follow were spoken at the same time with the verses foregoing, and upon the occasion of them. As if the Evangelist would say, after that Christ had spoken these things (from verse 16. etc.) in general, he applieth them particularly, Observe. whence note: That the most profitable preaching, is to apply general Doctrines to particular persons. Read for the proof, and Apostolical practice hereof. 1 Corinth 3.1. &c, and 5.1. and 6.10. and 10.6. etc. and 1●. 8. etc. Galath. 3.1.  
Sect. 2 §. 2. Wherein most of his mighty works were done.  
Quest. 1 What is the sense and meaning of these words?  
Answ. 1 First, the word here used (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies neither Miracles, nor Works, but Virtue, and Power; which he shown more amongst them, than others, more there then elsewhere.  
Answ. 2 Secondly, the meaning therefore is, they are more worthy of anger, and punishment, than others, because they have plainly and evidently seen, that there was divine virtue and power in Christ: but others might thus excuse themselves, we know not whether he be from heaven or of men: yea we know, that he is joseph the Carpenter's son, and that his Mother's name is Mary, and therefore none of the Elders will believe on him. john 7.47. But now unto these cities he shown his divine power; and therefore they were inexcusable.  
Quest. 2 What virtues doth the Evangelist here understand, Christ to have showed forth in these Cities?  
Answ. 1 First, his miraculous works: If I had not done among them the works which none other man did, they had not had sin. john 15.24. These Cities saw that he was stronger than the Devil. Luke 11. and how he commanded with authority the unclean spirits, Mark 1.27. They saw how the winds and Sea obeyed him. Matth. 8.27. Luke 8.25. And how he loosed Lazarus, from the fetters of death. john 11.44.  
Answ. 2 Secondly, his virtue was showed in the Preaching of the Gospel: for he taught with power, and like one that had authority, and not as the Scribes. Matth. 7.29. and 9.6. Now these Cities saw Christ's power both in his miraculous works, and in his powerful preaching; and therefore a deeper woe is denounced against them. Hence then observe.  
Observe. That those to whom the power of Christ is more revealed, shall be most greevously punished if they relapse, and fall away. john 3.19. If light come into the world, and be contemned by the world, the condemnation of the world is greater. So Rom. 2.4. If the riches of God's mercy be offered, and the offer thereof despised, the wrath of God then will be the more swiftly, and sharply revealed.  
Why shall those be more severely punished, Quest. 3 to whom the power of Christ is more revealed, if they relapse and fall away?  
First, because the Revelation of the power of Answ. 1 Christ opens the gate unto salvation. Praemoniti, praemuniti, forewarned, forearmed; and therefore Sciens vivus vidensque peris: he perisheth willingly, wittingly, and deservedly, who sees the danger, and yet will run into it, who seethe the gate of heaven open, and will not enter therein, who seethe the way that leads unto life, and yet walks in those paths that lead unto death.  
Secondly, because such contemn great grace Answ. 2 and mercy: for those who see the power of Christ, and yet turn bacl again unto folly, do cast away Christ, reject the Holy Ghost, and extinguish that light which God hath given them, and therefore shall be more severely punished. A sluggish servant will sleep in the morning; but if a servant be often called, and awakened, and yet sleeps again, it is then no longer negligence, but contempt. So those who relapse after a Revelation of the power and virtue of Christ are guilty.  
I. Of sin. And  
II. Of infidelity. And  
III. Of the contempt of Christ, the Holy Ghost, and the word of God. And therefore shall be the more greevously tormented.  
How, or wherein is the power of Christ manifested, Quest. 4 or revealed?  
First, in judicijs in his judgements. Ezech. 25.11 Answer 1 and 30.19. Exod. 7.5. Psalm. 105.5. Esa. 26.9. jerem. 5.3. The Lord sometimes corrects, afflicts, and punisheth us, that we, (seeing his power) might learn to amend, sometimes he makes his power known upon others, that his own people might observe his judgements; and powers forth his wrath and fury upon the disobedient, that we might tremble and learn to obey; 
1 Cor. 10  as the Dog is beaten before the young Lion, to make the Lion obedient, or the Condisciples of the young Prince, to make him fear.  
Secondly, in Benedictionibus, in blessings and Answer 2 mercy: God's power is revealed in favours, and good things, as Esa. 26.10. And great is the judgement of those who despise these. Read Ezech. 16 Esa. 5.  
Thirdly, in praedicatione verbi, his power is rather Answer 3 revealed in the Preaching, and publishing of the word; that being the power of God unto salvation. Rom. 1 16. and 2.4. and 1 Thessaly. 1.5. And therefore those who enjoy the preaching of the word, and despise it heap up unto themselves wrath against the day of wrath.  
Fourthly, the power of Christ is principally, Answer 4 shown there, where the Spirit is powerful in the heart. (1 Cor. 12.7. Hebr. 6.6. etc.) by any general or particular grace. And therefore they who are enlightened by the Spirit must take heed of relapsing: for as they have despised and slighted a great grace, who do thus, so they do incur a great judgement and condemnation eternally.  
Sect. 3 §. 3. Because they repent not.  
Our blessed Saviour doth not upbraid them, because they did not admire his Miracles, or because they did not entertain or feast him; but because they repent not; yea the other they did, but not this: they wondered at his wonderful works, and many entertained him; but all was nothing without repentance. Whence we may note,  
Observe. That where repentance is wanting, there all other duties are nothing worth: It is not sufficient for a man to hear the word with reverence, or a show of love, or a form of obedience, (for these were in Herod. Mark 6.20.) except we seriously repent and in sincerity obey, these only being the blessed ones. Luke 11.28. john 13.17. jerem. 4.4. Psalm. 34.14. Matth. 7.21. It is not enough for a man, to make a Profession of Religion but he must indeed strive and study to eschew evil, and do good (which is the nature of true Repentance) if he would be pleasing and acceptable unto God.  
Quest. 1 How doth it appear, that all we do in Religion is of no esteem with God without Repentance?  
Answ. 1 First, it appears Authoritate, by a threefold authority, namely,  
I. Of the Baptist, who preacheth Repentance. Matth. 3.3. And  
II. Of Christ, who preacheth repentance, Mat. 4.17. Luke. 24.47. And  
III. Of the Apostles who preach the same doctrine. Acts 2.38. and 3.19. and 26.18.  
Answ. 2 Secondly, it appears Scopo by the Scope of Christ.  
Now the scope of Christ in his coming was: I. To reduce men from their errors; And II. To free them from their sins. Luke 1.75. and Titus 11.2. etc. And therefore hence it appears, that without repentance all is nothing.  
Quest. 2 Why doth not our Saviour rather upbraid these Cities because they believed not, then because they repent not, seeing we are saved by faith, and Luther saith. Omnes damnari ob infidelitatem, that all are damned for infidelity?  
Answ. Certes, salvation is of faith, but repentance is the way unto faith, yea (Causa size qua non) without repentance there can be no faith, for those who never repent them of their sins, never had the least spark of saving faith.  
Quest. 3 Who ought to repent?  
Answ. All, who either  
First, desire to be redeemed, from Satan and death: Or  
Secondly, who are in a miserable estate and condition. Now  
I. Such are all men before repentance. Rom. 3.23. and 5.12. And  
II. All that do not truly repent.  
Quest. 4 Who do not truly repent?  
Answ. 1 First, those who abide in their sins, not repenting them at all of their iniquities.  
Secondly, those who by a feigned and counterfeit Answ. 2 repentance deceive their own soul  
Thirdly, those who repent key-coldly, and Answ. 3 wash themselves with adulterate tears.  
Fourthly, those who seem both to others and Answ. 4 themselves, seriously to repent, but afterwards relapse with the dog to his vomit, and with the Swine that was washed to the wallowing in the mire. 2 Peter 2.22.  
How must we repent? Quest. 5  
There are two parts of Repentance, namely; Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dediscere, Discere, damnare, amare.  
First, Resipiscere, quasi resapere, to be wise again, or to condemn our former wicked life and actions. Rom. 12.2. And therefore unto true repentance it is required, that we should seriously lament and bewail what is bypast, and for the time to come, labour to be weaned from these things, to wit,  
I. From all our former sins. 2 Peter 1.9. and 2.20. Galath. 5.24.  
II. From the love of the word. Psalm 127.2. james 4.4.  
III. From the contempt of the word; because it is a dangerous thing to despise the word, and so long as we do so, we cannot truly repent: Read 2 Chron. 36.16. Proverb. 1.24. john 3.19. Acts 19.9. Ezech. 33.32.  
iv From despising of the blessed Spirit; that is, from grieving him. Ephes. 4.28. or extinguishing his good motions. 1 Thessaly. 5.19. And therefore that we may avoid, and beware this the better, let us remember how many calls we have neglected, and how many good motions we have smothered.  
V From the neglect of salvation, we must remember, how formerly we preferred pleasure and profit, yea, and all things before this, & learn both to repent, deplore, and amend it.  
Secondly, Converti, to be converted and turned unto God; or to direct an averse heart unto him, and to labour, that hereafter our whole life may be directed and guided unto a new mark. And in these two; [To repent of, and turn from what is bypast, and amiss; and to amend our lives, and turn unto the Lord our God; and whatsoever is good, for the time to come] doth regeneration consist. Now this second part of repentance doth consist in these things; namely.  
I. In a desire and endeavour, to be engrafted into Christ, the true and living Olive; and this we are by faith, john 15.1. Rom. 11.22. And  
II. In an earnest endeavour to walk in faith, and to approve the truth thereof, by our works of new obedience, and true sanctification, Gal. 2.19. etc. and james 2.18 and 1 Tim. 6.18. And  
III. In a true contempt of the world, 1 john 2.15. that is, although we may make use thereof (as of an Inn for a night) yet we must neither serve it, nor love it, nor delight in it, 1 Cor. 7.30. And,  
iv In a true denial of our own wills and ways, Matth. 16.24. and an earnest desire to know, what the good and perfect will of God is, Rom. 12.2. Ephes, 5.10. And,  
V In a serious labour to fructify, & increase daily in every good work: Read Rom. 12.1. and 2 Corinth. 5.15. and 1 Tim. 6.18. And therefore we should diligently examine ourselves by these things, whether ever we truly repent us of our sins, or not; seeing that without it, all our other labour in religion is lost.  
Quest. 6 By whose aid and help must we repent?  
Answ. By the aid and assistance of God; for he circumciseth the heart, Deut. 30.6. And he converts and turns us, jerem. 31.18.   
Verse 21.22. VERS. 21.22. Woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon at the day of judgement, then for you. 
Sect. 2 §. 1. If the mighty works which were d●ne in thee, had been done in Tyre and Sidon  
Quest. 1 Who were these men of Tyre?  
Answer 1 First, they were Gentiles, not jews; yet,  
Answer 2 Secondly, in the times of David and Solomon, they were friends to the Israelites, as appears by 2 Sam. 5.11. and 1 King. 5.1.  
Answer 3 Thirdly, it was a place of singular traffic and trading, Zach. 9.2.3.  
Answer 4 Fourthly, they were sometimes enemies to the people of God, Psal 83.7. Ezech. 26.2.  
Answer 5 Fiftly, they were a people, whom for their sins God had menaced, and threatened to punish, Esay 23, 1. etc. jerem. 27.2. Ezech. 26. and 27. and 28. and 29.18. Amos 1.9. Yea, they were captivated seventy years, and yet returned unto their fornication, Esa. 23.16. their sins were divers, viz.  
I. They were the enemies of the Israelites, as was showed before.  
II. They trusted to their wisdom and riches, Zachar. 9.2.3.  
III. Being returned from their long captivity, they turn again to their former fornication, Esa. 23.16.  
iv Tyre thought herself, and boasted of herself, as a God, Ezech. 28.2. and 27.1. etc. And yet if the mighty works which were done in Corazin, and Bethsaida, had been done in her, she would have repent in sackcloth and ashes. Whence we may observe:  
Observe. 1 That there are none so wicked, but they may be converted by the Gospel: Christ came into the world to save sinners, and by his preaching Publicans and Harlots were reduced to his Dominion: yea, the Gospel is a general Antidote against all infection of sin, and a general salve for all sores; it is the Elixir of life, and nothing is incurable, in regard thereof, it being the power of God unto salvation, Rom. 1.16. that is, the preaching of the Gospel, 1 Cor. 1.24. And therefore nothing is impossible unto God, neither can any thing at all hinder him. Here observe, that there are two things which hinder a Physician from curing; namely,  
First, the time; many diseases being taken in time, are easily helped, but being let alone a while, they become incurable. This cannot hinder the Lord, for Nullum tempus occurrit Deo, he calls men to the gates of death, and then he saith; Come again ye sons of men; yea, at what time soever (whether at the first, or third, or ninth, or eleventh hour) a sinner reputes, he shall find mercy, Ezech. 18. And therefore the length of time, or continuance in sin, cannot let the Lord from healing.  
Secondly, the kind of the disease and malady; some diseases are incureble unto man; but nothing is impossible unto God; for he can pardon all our sins, Ezech. 18.22. He can heal all our infirmities, Psalm. 103.3. yea, although our souls were as red as blood, by reason of the pollution of sin, yet he can make us as white as the driven snow, Esa. 1.16.18. Quest. 2  
How were these of Corazin worse than they of Tyre, or what is the end of this comparison, which our Saviour makes betwixt them? Answ. 1  
First, it is usual with the Lord, to shame some sinners, by the example of others, as Mat. 12.41.42. where our Saviour reproacheth them with the Ninivites, and the Queen of the South; and again, verse 19 taxeth their pride, by the example of Infants; and elsewhere reproveth the rich, by comparing them with the Widow, who cast in two mites into the treasury. But in these examples, he compares them with those, who did well; but in the Text, with those who did wickedly. Now it is no wonder, if these of Corazin and Bethsaida, were worse than the good; but how were they worse than the Infidels, and Gentiles?  
Secondly, the Galileans were near to the men Answ. 2 of Tyre, and the luxury, and unbridled life of the Tyrians was known, unto the Galileans, and hated, and condemned by them; and for this their wickedness were despised of them. Therefore our Saviour compares the Galileans, with the men of Tyre, that they may know, in how great danger they are, and how they are as bad, and worse as they are, who in their esteem deserve to be hated, and contemned for their wickedness, and ungodly lives.  
Thirdly, but how were the Galileans worse Answ. 3 then the Tyrians? because they of Tyre sinned ignorantly, but these of obstinate malice. Whence note,  
That the sins of Christians (after they have Observe. 2 known, and received the Gospel) are worse than the sins of Heathens and Infidels, who are not taught by the preaching of the word: And as their sins are greater, so shall also their punishment; For he who knows his Master's will, and doth it not, shall be beaten with more stripes.  
Why are the sins of Christians, worse and Quest. 3 greater, than the sins of Heathens?  
First, because Infidels have only the law of nature, Answ. 1 but Christians the law of God, and the Gospel. Here Chrysostome compares the Galileans with those of Tyre, for these had only the law of nature to lead them; but those besides, and above that had the Law of God, and the Gospel and the Miracles of Christ; and therefore the Galileans sinned against the whole blessed Trinity: For,  
I Christ spoke, and preached unto them. And  
II. The Holy Ghost, by some general notions did cooperate with the word. And,  
III. God the Father did confirm the word preached by Christ, with signs and miracles: And therefore great was their sin, in contemning this word, and in shutting their eyes against this clear light.  
Answ. 2 Secondly, in Infidels there is an invincible ignorance (the natural man not being able to understand spiritual things, 1 Cor. 2.14) but in Christians, a vincible, because they are taught by the Gospel, which is the means of knowledge.  
Quest. 4 What is required of us, and all those who enjoy Answ. 1 the Gospel.  
First, we must take heed of contemning the Gospel, after once it hath been embraced and received: for it had been better for us never to have known the ways of God, then after the knowledge thereof to relapse and fall away. 2 Peter 2.22. like the Galathians who began in the Spirit, Answ. 2 and ended in the flesh Gal 3.3.  
Secondly, we must take heed of sins of knowledge; whether  
I. In general, after illumination, and a knowledge, that God is an enemy unto, and a swift witness against all sins and sinners: for it is dangerous for such a one to sin. Or  
II. In particular, we must principally beware of those sins which we know; The time, and sins of ignorance the Lord easily passeth by. Acts 17. but after a man is brought to the sight and knowledge of his sin, it is dangerous then to continue any longer in it. Some follow drunkenness, and ignorantly think it to be but only good fellowship, and not sin, or if sin then no great one, neither much offensive to God. But woe be to him, who knows it to be a great sin, and odious unto God, and therefore blusheth and trembleth to commit it, and yet notwithstanding proceedeth to act it: For such a one.  
First, sinneth against the whole ever blessed Trinity as was said even now. And  
Secondly, against his own knowledge. And  
Thirdly, against his own tongue, wherewith. I. He hath often asked pardon and forgiveness at God's hands: And  
II. He hath often promised to leave it, and to become temperate and sober. And  
Fourthly, against his own conscience, whom God in some measure hath circumcised and awakened. And  
Fiftly, against the holy Spirit of God, who hath often admonished and checked him: And therefore let all such consider, how near they come to incurable apostasy.  
Sect. 3 §. 3. They would have repent.  
Our Saviour commends those of Tyre for good hearers; that is, if they had had the word, they would have been more affected with it then the Galileans were. To teach us,  
That that only is good hearing which works Repentance; Observe. or the good hearer is only he who is persuaded by his hearing to repent him of his sins. Read Matth. 3.3. and 4.17. and Acts 2.38. and 3.19.  
Why is that hearing only good which works Quest. 1 Repentance?  
First, because Repentance is the condition of Answ. 1 mercy and Remission: we cannot be assured of mercy or forgiveness of our sins, until we have truly repent us of them; and therefore all our hearing is vain, and fruitless, so long as it hath not wrought true repentance in us. Read Luke 3.3. and 24.47. and Acts 11.18.  
Secondly; the scope of man is the glory of Answ. 2 God, for that we should seek in all things, and above all things: but we cannot glorify God (but rather dishonour him) so long as we have not by unfeigned Repentance turned from all sin: And therefore until Repentance be wrought in our hearts, all our hearing is unprofitable unto us.  
Thirdly, Repentance is the scope of Preaching Answ. 3 (as appears. Acts 26.18. and 1 Thessaly. 1.6.10.) And therefore good hearing works conversion.  
But there are other scopes and ends of Preaching; Object. and therefore Repentance is not the Scope thereof.  
There are other scopes of preaching besides Repentance, but they are all conjoined with this, Answer. yea end here; as for example.  
First, one end of Preaching is knowledge; Christ gave his word that men might be brought from darkness to light. Acts 26.18. But knowledge is vain without practice. john 13.17.  
Secondly, another end of Preaching is that men might fear, and tremble at the word of God: Esa. 66.2. because it is good to fear. Proverb. 28 14. But yet this fear and trembling is only so fare good, as it leads unto Repentance, and no further.  
Thirdly, another end of the word is that men might reverence it, and receive it as the word of the Almighty God, and not of a weak man. Acts 10.33. But reverence is to be perfected in obedience.  
Fourthly, another end of Preaching is to work faith in the hearers. Rom. 10.15. But Repentance is partly the inchoation and beginning of faith, and partly the fruit thereof.  
Fiftly, another end of Preaching is sanctity and new obedience. jerem. 4.4. Luke 1.75. Now this is no other thing than Repentance itself: And therefore all the several ends and scopes of preaching are conjoined with this of repentance, and end in it.  
How manifold is Repentane? or how many Quest. 2 sorts thereof are there?  
Repentance is threefold, namely.  

First, feigned, Answ. and counterfeit.  
Secondly, Temporary, which lasts not long.  
Thirdly, true, and unfeigned.   
Quest. 1 Which are the parts of true Repentance?  
The parts of Repentance are these, viz. 

Answ. First, an acknowledgement of misery by reason of sin.  
Secondly, the deprecation of pardon for the sins committed.  
Thirdly the leaving and forsaking of all sins for the time to come.  
Fourthly the circumcision of the heart. (Deut. 30.16.) or a tender conscience which cannot endure the least touch of sin.  
Fiftly, the Baptism of the Holy Ghost. And  
Sixtly, the washing, and quickening of Christ. 1. Cor. 6.11. Galath. 1.20. And therefore we should examine ourselves by these, as by so many essential signs and infallible tokens of true Repentance, for every one who is truly converted, is brought to a sight of his sins, to a sense of his misery and danger through sin, to an earnest desire, that his sins were blotted out, and pardoned, yea is baptised with the Holy Ghost and with fire, and washed with the blood of Christ, and water, and endued with such a soft heart and tender conscience, that he fears to commit, yea hates all sins whatsoever.    
Sect. 4 §. 4. They would have repent jam pridem, long ago.  
The meaning of our Saviour here by long ago, is in the beginning of preaching: as if he would say, If the word had been preached to Tyre, and Sidon they would have repent at the First;  
Sect. 5 §. 5. In sackcloth and ashes.  
Quest. 1 What use was there, or how manifold was the use of Ashes?  
The use of Ashes was twofold, namely, 

Answ. First, Philosophical, and this was twofold, namely, either 

I. Natural, which was either. 

Ad abstergendum. Plut. qu. conviv. Or  
Ad corroborandum. Alex. ab Alex. Or    
II. Moral; and so signifies either baseness, or mortality. job. 30.19. And hence both jews and Gentiles were wont to sprinkle themselves with ashes, and to wallow in them 
d Stuckins 144. .    
Secondly, Religious, and this was threefold, namely. 

I. Heathenish, for the Gentiles used Ashes in their Religious performances; or in holy things, that is.    
First, the honourable amongst them used Ashes in their sacrifices, Ad lustrandum, Purgandum, & Deos placandum. Stuckins rit. gent. 144.  
Secondly, they used to keep Ashes in Pots or Pitchers, which were either the ashes of their Children, or kindred, or of Noblemen, who were burnt to Ashes after they were dead, and thus reserved. Or 

II. levitical, and thus the Apostle saith: The ashes of an Heifer sprinkling the unclean, sanctifieth to the puryfying of the flesh. Heb. 9.13. Or  
III. Spiritual, which is twofold, to wit, either.    
First, hypocritical; as Esa. 58.5. and 2 King. 6.30. Or  
Secondly. sincere, as job. 42.6. Cilicium inventum ad corporis afflictionem, & mentis humiliationem. Reg. Basilij. Cap. 69. Now this sincere spiritual use of Repentance is twofold, namely, 

I. For the expression of sorrow and mourning. And  
II. For the expression of repentance. But these two are one; for neither is repentance visible without mourning, nor mourning profitable without Repentance: and therefore true repentance must be outwardly expressed.      
Observe hence, Observe. That true repentance ought to be external, as well as internal. jonah 3.5. etc. and 1 Samuel 7.6. and 2 Sam. 12.16. and joel 1.13. and 2.12. etc.  
Why must true repentance be outwardly expressed? Quest. 2  
First, because the outward expressions and Answ. 1 signs, do express the affection of the heart.  
Secondly, because it is a good example and Answ. 2 encouragement to our brothers; that is, when others see our outward sorrow, and humiliation, it makes them both fear to fall into the like sins, and if they have fallen, learns them so to humble themselves.  
Thirdly, because the outward expressions of Answ. 3 sorrow do help our affections; and therefore they are conjoined together. Hest. 4.1.3.16. and Daniel 9.3.  
How many signs of sorrow were there, or Quest. 3 how many sorts of outward expressions of mourning?  
The signs or expressions of sorrow were six, viz. 

First, to humble the heads; Answ. and this was done three manner of ways, namely, either, 

I. Velando, by covering of it: as 2 Samuel 15.30. Hest. 6.12. Or  
II. Deijciendo, by hanging of it down; as Lament. 2.10. Or  
III. Radendo, by shaving of it. Esa. 22.12. jerem. 48.37. Ezeck. 7.18. and 27.31.    
Secondly, Ashes; and this sign was threefold, to wit, 

I. Sometimes they sprinkled themselves with Ashes, and sat on the ground. Nehem. 9.1. Lament. 2.10. Ezeck. 27.30. And  
II. Sometimes they sat in the Ashes. Lament. 2.10. Luke 10.13. And  
III. Sometimes they wallowed themselves in the Ashes. Ezeck. 27.33. jerem 6.26. and 25.34. And hence Ashes is sometimes taken for mourning itself. Esa. 61.3.    
Thirdly, to go barefoot: as 2 Samuel: 15.30.  
Fourthly, to change the apparel; and this was also threefold; For 

I. Sometimes they would put on no better attire than they ordinarily wore, which was a kind of expression of sorrow, as we see Exod. 33.4. And.  
II. Sometimes they rend the garments, they had on. Gen. 37.34. And  
III. Sometimes they put on sackcloth upon them, 1 Sam. 3.21. and 1 King 21.27. and 2 King 19.1 and joel 1.13.    
Fiftly, to draw water, and to pour it forth 1 Samuel 7.6.  
Sixtly, to wound themselves; as jerem. 48.37. and 1 King. 18.28. which practice is forbidden for the dead. Levitic. 19.28. and 21 5. Deuter. 14.1.    
Quest. 4 How many things are required unto true Repentance?  
Answ. 1 First, in general there are these two things required, namely,  
I. Fasting as Nehem. 9.1. and 2 Chronic. 20.3. Psalm. 69.10. joel 1.14. and 2.12. jonah 3.5.7.  
II. Tears, job 16.16. Psalm 69.10 joel 2.12. jonah 3.8.  
Answ. 2 Secondly, more particularly three things are required, to wit,  
I. The outward work of fasting and Tears. And  
II. The inward adjuncts; which are four, viz.  
First, compunction and sorrow of heart. Psalm 102.9. and joel 2.13.  
Secondly, the hatred of sin.  
Thirdly, conversion unto God. jerem. 3.1.12 Zach. 1.3.  
Fourthly confusion and shame of heart. Daniel 9.7.  
III. The daily practice and use of all these. Psalm 102.9.   
Verse. 23. 24. VERS. 23, 24. And thou Capernaum which art exalted unto heaven, shalt be brought down to Hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, that it shall be more tolerable for the land of Sodom, in the day of judgement, then for thee. 
Sect. 1 §. 1. If the mighty works which have been done ●● Capernaum, had been done in Sodom.  
Our Saviour doth not compare Carpernaum with Tyre and S●●●n; who for the present flourished, and (it may be) for the time to come, were to be called and converted; but with Sodom, who for the hardness of heart, and maturity of sin were cast into hell, there for ever to be tormented.  
Quest. 1 Why doth our Saviour compare Capernaum to Sodom, and not to Sidon?  
Answ. 1 First, because it was agreed upon, on all sides, that the Sodomites were most desperate, and deplorable sinners (by much, and fare worse than those of Tyre and Sidon.) And therefore the Capernaites may know, and learn hereby, how Christ doth repute of them, who equals them, or rather makes them worse, than these most wicked Sodomites.  
Secondly, because these Sodomites were long Answ. 2 since condemned and punished, and without all hope of mercy; (for Ab inferno nulla redemptio:) And therefore if by chance these Capernaites should despise the last judgement, by presuming of mercy; yet this (or the like) judgement they might fear, and know that they should be made as miserable, or more miserable, than they, in as much as they enjoyed greater mercies and means, and despised them. Now from these two conjointly (viz. that they were for the present most grievous sinners, and were hereafter most grievously to be punished, for the contempt of the Gospel) will arise this Observation; namely:  
That the Contemners of the Gospel, Observe. are most grievous sinners, and shall most grievously be punished, Esay 30.9.10.14. jerem. 9.12, 13. Proverb. 1.24.28. and 28.9. Matth. 21.43. and 2 Thes. 1.8. and 2. King. 17.19. etc. & 2 Chron. 36.15. etc.  
How doth it appear, that the contemners of Quest. 3 the word are great and grievous sinners, and shall be sharply, and severely punished?  
It appears by these particulars, viz. 

First from the Author of the word, and Gospel, which is God and Christ, Deut. 18.19. Act. 3.23. Luke 10.16. and 1 Thes. 4.8.  
Secondly, from the excellency of the word in itself, and in regard of its effects, jer. 15.16. Ezech. 3.3. Revelat. 19.15.  
Thirdly, A signo, because it argues a most hard heart, to contemn the word, which is of that force, that it is called a sword; yea, fire, and a hammer. Read Esa. 49.2. Ephes. 6.17. Hebr. 4.13. jerem 5.14. and 23.29. Now look upon all these together, and see if he be not a great sinner, and worthy of great torments, who dare despise the word of the great King; yea, such a word as is sweeter than honey, and more precious than gold, and able to beget him, and nourish him unto salvation; yea, to anatomize his heart, and to lay it open before his eyes.    
Why must we not, or may w● not contemn Quest. 3 the word of God, or Gospel of Christ?  
First, because we shall give account thereof, Answ▪ 1 and answer for it, before the Lord, when we shall not be able to answer one word of a thousand, Heb. 2.3. and 11.25.  
Secondly, because it is so odious unto God, Answ▪ 2 that he hath commanded his Ministers to shake off the dust from their feet, for a testimony against such, Luke 10.10. Act. 18.6.  
Thirdly, because it is a sin, that the Lord hath Answ▪ 3 threatened heavy to punish, jerem. 11.21. and 13.10.  
Fourthly, because they are happy and blessed, Answ▪ 4 who receive, reverence, and embrace it, Esa. 96.5.  
Whence comes the destruction of Cities, and Quest. 4 Nations?  
From hence, Answer. because the word is contemned and despised: For the Lord never casts off a people, neither pronounceth against a nation, Lo-ammi, until they reject him, and slight his word.  
What are the fruits of the contempt of the Quest▪ 5 word?  
These four, viz. 

First, it blinds and hardens the heart, job 36.12.  
Secondly, it leads into errors, 2 Thessaly. 2.10.  
Thirdly, it brings temporal judgement upon a Nation, City, or particular person; yea;  
Fourthly, it casteth the contemner into everlasting fire. And therefore we had need be extraordinary fearful to contemn the word.    
Sect. 2 §. 2. It would have remained.  
Observe. Our Saviour here directly teacheth us; that the reason why a kingdom flourisheth and continueth, is, because the word is rightly used unto repentance. Or, if a City, or Nation, desire to continue, and flourish, the only way thereunto is, to hear, and use the word of God, Read Esay 3.10.11. and Psalm 37.  
Quest. 1 How doth it appear, that a City, and Commonwealth shall flourish, so long as they hear the word, for this end, that thereby they may be brought to repentance, and new obedience?  
Answ. 1 First, it is clear from the Lords own promise, Esay 65.2.  
Answ. 2 Secondly, it is evident from the end of preaching: For the appointed and ordained end of preaching, is, that by preaching we might be brought to repentance, and by repentance unto faith, and by faith unto salvation.  
Quest. 2 How may a City, Nation, or Commonwealth, avoid and escape destruction?  
Answ. The true way is to be converted by the preaching of the Word; as Niniveh was: Here observe.  
First, it is not enough to hear the word, or to be present at the preaching thereof. Nor,  
Secondly, to suffer the word of exhortation, and reprehension patiently, Heb. 13 22. For this they of Chorazin did, for any thing we read to the contrary. Nor,  
Thirdly, to reverence the Preachers of the Word; for this Herod did, Mark 6.20. Nor,  
Fourthly, to show some certain humiliation, by reason of the Comminations of the Word; for this Ahab did, 1 King. 21. But we must seriously repent, and turn unto the Lord, in new obedience, and true sanctification, as they did, Act. 2.37. Yea,  
Fiftly, neither is it sufficient, that this be done of a few, but of many, when the Commonwealth lieth at the stake; for although God spares often for a few, Gen. 18.25. etc. Yet he will remember those who repent not in the day of vengeance, Exod. 32.34. Numb. 14.21.  
Sixtly, neither is the endeavour of the inferior, and vulgar sort sufficient, without the conduct of the Nobles, Peers, and Princes of the Realm: and that,  
I. In true humiliation of heart: And,  
II. In an exemplary reverence and practice; for they are the Weathers and Leaders of the flocks: now noble Captains never say, Ite, sed eamus, go ye and fight, but come let us go. And therefore in the time of a public danger, both Prince and people, noble and ignoble, high and low, Pastor and flock, must  
First, assemble together to the house of God, to hear his word. And,  
Secondly, the hearers must endure the Preacher to admonish and reprove; neither contemning him, nor his message, but reverencing both; he one as the message, and the other as the Messenger of the Lord of hosts. Yea,  
Thirdly, all must humble themselves, and tremble at the threaten of God; for the beasts must quake, if the Lion roar. And,  
Fourthly, those who are called Gods, must labour by their command, and humiliation, and godly practice, to move and excite others to unfeigned repentance; as that Pattern of Princes, the Ki g of Niniveh did, jonah 3.2, 3.4. For God hath promised to be gracious to that nation, that thus seeketh him.   
VERS. 25. 26. At that time, Verse 25: 26. jesus answered and said, I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise, and prudent, and hast revealed them unto bales. Even so Father, for so it seemed good in thy sight. 
§. 1. jesus answered. Sect. 1  
Why doth the Evangelist here say, Quest. jesus answered, seeing no man asked him any quest●●●?  
First, Saint Matthew was an Hebrew, and this Answ. 1: phrase was usual amongst the Hebrews, in the beginning of a speech, Calvin, Beza.  
Secondly, it may be, that the Apostles said Answ. 2 something (which is not mentioned) to watch our Saviour here replies, Beza. But,  
Thirdly, I rather think that it arose from this Answ. 3 meditation.  
I. Christ sees and observes the success of his preaching, how that it is received, and embraced, by men of an inferior rank.  
II. He sees this to be the work of God, to reveal his word and will to the●e.  
III, He admires this decree of God, to blind the eyes of the wise, and to give knowledge▪ 〈◊〉 understanding unto the simple.  
iv Hence (as though God were present, and saying unto him, Ego feci, I have done this) he breaks forth, as it were in answer hereunto: Father I thank thee, etc.  
§. 2. I thank thee. Sect.  
Gur Saviour here by his joy and thanksgiving, would have us learn: Observe that he rejoiceth in the good success of the Ministry. Read Luke 12.49. Matth. 22.7. Mark 3.5. and there we shall see how desirous Christ is, that the Gospel should be propagated and received, and how angry he is when it is contemned.  
Why is Christ so desirous, that the Gospel Quest. 1 should be published, and so delighted with the successful enlargement, and preaching thereof?  
First, because it is his work, the Ministers being Answ. 1 but his Messengers, Ambassadors, and servants, (2 Cor. 5.19.) he making them fishers of men, and able Ministers: And therefore he rejoiceth, when the work of the Ministry goes well forward.  
Secondly, he is the Head of the Church, and Answ. 2 therefore rejoiceth in the successful preaching of the word, because his body is edified thereby, Ephes. 4.11.12.  
Answ. 3 Thirdly, by the powerful preaching of the word, Satan, the enemy of God's children is overcome: and therefore Christ rejoiceth in the good success of the Ministry.  
Answ. 4 Fourthly, Christ is delighted with the powerful and profitable preaching of the Word; because God is glorified by the life and conversation, of those who are converted thereby, Matth. 5.16. and 1 Pet. 2.12.  
Quest. 2 What is required of us, in regard of the word, and the preaching thereof?  
Answ. That we should promote it as much, as in us lies. Ministers, Magistrates, and people should all labour, and strive to edify, and build up the kingdom of Christ; and that not only by a desire, or endeavour,  
First, that the word may be preached. Or,  
Secondly, that it may be heard. But,  
Thirdly, that the seed of the Word may be received. And,  
Fourthly, that it may grow up, and increase, and become truly fruitful.  
Quest. 3 Whether should a Minister be grieved, when he seethe his Ministry unprofitable amongst a people, and that his Ministry is like to prove the savour of death unto them?  
Answ. Without doubt he should be grieved: for jeremy wished, that his head were a fountain of tears (jer. 9.1.) that he might weep for that people: And Christ himself wept over jerusalem, Mat. 23.37.  
Object. Against this, this place will be objected, Christ himself gave thanks to God his Father, that he had hid these things from the wise of the world, and revealed them unto babes.  
Answ. Christ is considered two ways; namely,  
First, as he was the Minister of Circumcision. And,  
Secondly, as he was Mediator of the new Covenant. Now as he was the Minister of Circumcision, and sent to teach the jews, no doubt it was a great grief to him, when he saw them so hard hearted, that they would not believe. But again, if we consider him as Mediator, looking up to God's wisdom, and decree, he giveth God praise for passing by some, and choosing others; Paul looking to his charge, wished that the jews might be saved; but (when in a second consideration) he looketh up to Gods will, and seethe that his preaching was to make fat the hearts of that people, as was the preaching of Esay, than he resteth in this, and rejoiceth that God is glorified. Although the Spheres have their own particular motions, yet they all follow the motion of the first mover: So, although Christ and Paul be sorry at first, for the hardness of the jews hearts, yet they must follow the motion of the first mover, God himself, and rejoice when he is glorified.  
Quest. 4 From the Text it may be demanded, who can come unto the knowledge of this saving truth, which Christ here saith is concealed from the wise, and revealed to babes?  
Although men are by the Gospel called to the knowledge of the truth, yet only the Elect do attain unto the same: and that because they are effectually called by the Holy Ghost. When I say that all men are called, I mean by an outward calling, which is especially by the public preaching of the Gospel; for by this no man is excluded from the knowledge of the truth, but are rather, both generally all, and severally each singular person, invited thereunto: But by that inward calling, which is by the Holy Ghost, and therefore effectual, I say that only the Elect are called, according to the Apostles golden chain, Rom. 8.29. Whom he hath predestinated, them (even them alone) he called (by an effectual calling:) And this is that which our Saviour here saith, I thank thee Father, Lord of heaven and earth, that thou hast hid these things from the wise (that is, of this world) and revealed them to babes; that is, only the Elect which are contemptible in the sight of the world. See to this purpose, verse 11. and 13. of this Chapter, and john 12.38. and 17.6. and 1 Corinth. 4.3. and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth; who for that cause are said to be of the truth, and to hear the voi e of Christ; and only the Church is called the Pillar, and foundation of the truth; for they only retain the truth, and of them only doth the Church consist, and so only must know the truth. Hill. lib. 3. pag. 237. of the true knowledge of God.  
§. 3. Oh Father! Sect. 3  
Why doth our Saviour turn his speech unto Quest. 1 God?  
First, because his speech is a thanksgiving, Answ. 1 and thanks are to be given unto God.  
Secondly Christ directs his speech unto his Answ. 2 Father, to show that he is the director of the world, and Church: Arcana Dei judicia suspicit, ut in eorum admirationem alios trahat. Calvin. s. Christ admires the secret judgements of God, that he may draw others to the like admiration.  
Thirdly, our Saviour converts his speech unto Answ. 3 his Father, that he may excuse the meanness, and low condition of his servants; and that both,  
I. In regard of the Pharisees, and world, who despised them for their low estate: And also,  
II. In regard of themselves, who were discouraged by this contempt: For hereby he would have them both to know, that this proceeded of, and from the Lord; as follows in the next verse; Even so Father, for so it seemed good in thy sight.  
Why doth Christ call God Father? Quest. 2  
That he may show how great reason he hath to congratulate, or rejoice together with God, Answer. when he is conjoined in so near, and strict a relation unto him; as if he would say, I rejoice that God is thus glorified, for he is my Father. Hence then observe.  
That none can truly rejoice in God, Observe. except he be joined unto him by a new Covenant of filiation, Rom. 8.17. Gal. 4.7. and 1 john 1.3. and 1 Corinth. 1.9. Hos. 1.10. Rom. 5 2. and 1 Pet. 1.8. And examples hereof we have, Rom. 8.15. Gal. 4.6. and 1 john 3.1.  
How doth the truth, & evidence hereof appear?  
It appears by these three particulars, viz. 

First, the promises are not given by name to Peter, john, or Andrew: but only to those, who are received into the fellowship of sons, and called the sons of promise, Rom. 9.8. Galat. 4.28.  
Secondly, God professeth himself to be an enemy to the enemies of his children; and therefore he is not the helper of all, but only of his, (Psalm. 8.13. etc.) And consequently, none can rejoice in him, but those only who are assured, that by a new Covenant they are made his.  
Thirdly, naturally we hate the Lord, and his Law; the Commandments of God, being as bonds and chains unto us, which restrain us from doing that which we greedily desire: And therefore we desire to cast off this bond and yoke; and had rather the Lord would suffer us to walk in our own ways, though the end thereof be death, then constrain us to walk in the paths of this Commandments, which lead unto life: Wherefore until by a new Covenant, we be united unto the Lord, we cannot rejoice in him, or his service.    
Quest. 4 How may we be made the children of God, that so we may rejoice in him?  
Answ. 1 First, Pacem operando, by making peace, and appeasing jars, and composing strife betwixt man and man, brother and brother. Blessed are the Peacemakers, for they shall be called the children of God, Mat. 5.9.  
Answ. 2 Secondly, Benedicendo, by blessing those that curse us, etc. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully hate you, and persecute you: That you may be the children of your Father, which is in heaven, Mat. 5.45.46.  
Answ. 3 Thirdly, Orando, by praying unto God, to give us that evidence and testimony of his Spirit, that we may be enabled to call him Father, Rom 8.15.  
Answ. 4 Fourthly, Patiendo, by suffering and enduring patiently, whatsoever afflictions the Lord lays upon us, Heb. 12.8.  
Answ. 5 Fiftly, Verbum audiendo, by hearing and obeying the word of God, john 17.13.  
Answ. 6 Sixtly, but our filiation principally consists in two things: namely,  
I. Credendo, in faith in Christ, john 1.12. Gal. 3.26. And,  
II. Obediendo, in obedience unto God: for those who would approve themselves to be the sons of God, must put off the works of darkness, and the old man, and putting on the new man, walk as becomes the children of light, Ephes. 5.8. and 1 Thess. 5.5. And therefore if we desire to be made the children of God, we must,  
I. Be Peacemakers, and Lovers.  
II. We must love our enemies, and do good unto those, who do evil unto us.  
III. We must pray daily unto God, to sealeou adoption in us, by the evidence of his Spirit.  
iv We must patiently undergo whatsoever the Lord lays upon us.  
V We must love, reverence, and prise the preaching of his word.  
VI We must labour to apprehend, and apply Christ unto ourselves, by a lively faith. And,  
VII. We must devote ourselves wholly unto the service of God, in a sincere, and sanctified obedience.  
Why doth Christ ascribe that unto God Quest. 3 which he did himself?  
First, negatively, not to deprive himself of Answ. 1 all power (Chrys. s.) for he saith afterwards, All power is given unto me of my Father. But,  
Secondly, affirmatively, to show that his Father Answ. 2 was not moved by the importunity of others, but that of his own free grace and goodness, he enlightened those who were of small account in the world, and revealed these saving truths unto them, Chrysost. s.  
§. 4. Because thou hast hid these things. Sect. 4  
What is meant here by hiding, or how doth Quest. 1 God hid, or blind the eyes?  
First, God is said sometimes to blind the eyes, Answ. 1 and harden the heart; as Exod. 4, 21. and 7.3. and 9.12. and 10.1. and 14.4. and Esa. 44.18. But  
Secondly, this is not so to be understood, as Answ. 2 though, the Lord did shut up open ears, and make blind seeing eyes, or change a mollified heart into a hard one. Nor  
Thirdly, only by permitting us to harden our Answ. 3 selves; But  
Fourthly, by detaining of his grace from us, Answ. 4 whereby we should be softened, or by denying to give that eyesalve unto us, without which we cannot see. Revelat. 3.18.  
From whence we may note, that the Lord Observe. 2 blinds and hardens wicked men, not by changing them from better to worse, but because he changeth them not from wor●● to better, that is, he doth not harden, by infusing or inferring any wicked quality into them, which before was not in them; but because he doth not give better qualities unto them, then by nature they have in them. Reade. 1 Sam. 20.2. and 2 King. 4.27. Gen. 18.17. For they were evil before, yea altogether evil. Genes. 6.5. and 8.21. And therefore must not blame the Lord for their obduration or destruction (because he made them no worse than they were, but only made them no better than they were, which he was not bound to do) but lay the fault only upon themselves.  
How can the Lord blind some, and not others, Quest. 2 seeing he is equal to all, and hath professed himself to be no respecter of persons?  
God doth not respect outward things, Answ. as honour, or riches, or beauty, or comeliness of person; he doth not prefer Eliah before David, nor Esau before jacob. But he looks upon inward things as piety, iniquity, pride, and the like: and therefore the cause of God's blinding some will appear by the examination of the persons blinded. For who were blinded? the Wise. Who were these wise men who were blinded? Pharisees; who  
First, sat in Moses chair. Matth. 23. and were Doctors of the Law, and yet,  
Secondly, could not discern of Christ, but contemn and despise him. john 7.47. Luk 16.14. and laugh at him, yea persecute him. john. 8.37. and 3.32. And slander him, calling him a Samaritane, and Beelzebub: And therefore because they despise the salvation of the Lord sent unto them, and offered unto them in the Messiah; God hides himself from them.  
Observe. 2 From whence we may learn, that God for pri●e and hardness of heart takes away from men the saving light of his word, and of the knowledge of God, leaving them in palpable blindness. Read Esa. 6.10. john 12.40. Rom. 11.18. This is but that lex Talionis, which God hath promised to observe. Proverb. 1.24. etc. Because 

First, I have called. And Therefore Ye shall call. But I will not hear. But Laugh at your destruction.  
Secondly, ye have not heard But Therefore Ye shall call. But I will not hear. But Laugh at your destruction.  
Thirdly, despised, and derided my message. Therefore Ye shall call. But I will not hear. But Laugh at your destruction.    
The Lord leaves none but those who first left him; he hardens none but those who are already hardened; he despiseth none, but only despisers: as is plain from 1 Sam 2.30 Esa. 66.4.  
Quest. 3 How doth the Lord hid himself from th●se?  
Two manner of ways. viz. 

Answer First, detinendo by keeping back, or taking away the word, and by letting out the vineyard to other Husband men. Read Amos 8.12. Acts 13.46. and 19.9. Matth. 21.41. The word is the fire which melts, the dew which mollifies, and the hammer which breaks the hard heart: And therefore needs must the heart grow hard, when the word is taken away.  
Secondly, Non benedicendo; by not blessing the word: the word without the Spirit is but a dead Letter; and therefore when the Lord doth not speak to the heart, as well as the word to the ear, no wonder if the heart remain hard and obdurates for if the word preached be not mixed with faith (which is simply, and only wrought by God) in the hearers, it is heard and Preached in vain. Heb. 4.2. and 1 Cor. 3.7.    
Quest. 4 Why is the Gospel and word preached hid from so many of the hearers thereof?  
Answ. 1 First, because Satan stops the ears, and shuts the eyes, and hardens the heart of many.  
Answ. 2 Secondly, because many despise and contemn the word. And  
Answ. 3 Thirdly, because God gives them over to a reprobate sense. Romans 1.24, 26, 28.  
Quest. 5 How is the word contemned and despised?  
The word is despised by many, many ways viz. 

Answ. First, some despise the word for the meanness, and poverty of the Ministers: and thus did the Pharisees. john 7.47. yea because this is every where usual, our Saviour therefore doth comfort his servants with this; that the contempt of them reflects upon himself, & those who despise them, despise him, and as contemners of the Lord shall certainly perish. Luke 10.16.  
Secondly, some deride, and scoff at the word. 2 Chronic. 30.10. and 36.16. Acts 13.41.  
Thirdly, some hinder the Preaching of the word. Amos 2.12.  
Fourthly, some have no spare time or leisure to hear the word. Luk 14.18.  
Fiftly, some hear the word, as a pastime, or a jesting matter. Ezeck. 33.32. And not (as they ought) as a means to work in them godly sorrow, Eccles. 7.4.  
Sixtly, some will not be reproved: salt bites, and therefore they will not be rubbed with salt reproofs. Amos 7.12. & 1 King 13.4  
Seventhly, some hear the word, but absolutely and desolutely, refuse to obey it. jerem. 44.16 and 32.33.  
Eightly, some would obey the Gospel, but they procrastinate it, and put it off from day to day, as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God, and, as such, shall be punished by him.    
What is the condition of those who are blinded Quest. 6 and obdurate?  
Miserable, and wretched; Answer. For  
First, the time will come when they shall give account unto God, for all the time misspent, for all the means of grace misused, and for every sermon they heard in vain.  
Secondly, such are justly deprived of the knowledge of Christ, and made strangers unto him. Ephes. 4.18.  
Thirdly, such are deprived of God the Father; for no man knows the Father, but the Son, and he to whomsoever the Son will reveal him. verse 27.  
Fourthly, such are cut off from all hope of salvation. john 3.17. yea  
Fiftly, they heap up unto themselves wrath against the day of wrath, for their contumely and contempt against the Spirit of God. Rom. 2.5. And therefore without doubt such are truly, and deplorably miserable.  
What are the causes of this obduration, and Quest. 7 hardness of heart?  
First, a self-conceit of selfe-wisedome and Answ. 1 goodness. He who is persuaded that he is wise enough, learned enough, and good enough, hardens his heart against all good Lessons, whether of admonition, instruction, or reproof. And  
Secondly, a love of sin. He who is captivated, Answ. 2 and enthralled in the chains of sin, and would not be awakened, would not be untied, would not be enlarged, but desires so to continue, hardens his heart against all means of deliverance. And  
Thirdly, a Lethargy of insensibility; for he that is not sensible of his sin, like the mad Answ. 3 man sets himself against all remedies.  
What are the remedies against hardness of Quest. 8 heart?  
Answ. 1 First, we must wash our souls with the tears of Repentance for our sins.  
Answ. 2 Secondly, we must meditate daily of our small time, and great danger; Our lives at the longest are but short, and our danger is infinite, if we should be prevented by death, from preventing the punishments by repentance which we have justly deserved.  
Answ. 3 Thirdly, pray we daily unto the Lord to take from us our hearts of stone, and to give us hearts of flesh; mollified, and softened hearts.  
Answ. 4 Fourthly, let the word of God have his perfect work in us: and let us nourish all the sparks thereof with the blasts of the Spirit, and frequent meditation.  
Sect. 4 §. 4. From the wise and prudent,  
Quest. 1 How is Wisdom and Prudence distinguished?  
Answ. 1 First, some say they are distinguished in objects, because Sapientia, wisdom consists in Sciendo in knowing, but Prudentia, prudence consists in Vtendo, applicando, in using, and applying that which we know unto the good either of our souls or bodies: And thus wisdom respects the speculative part, and prudence the practica l  
Answ. 2 Secondly, some say they differ In modo acquirendi: because Wisdom is infused, but Prudence is acquired: Wisdom is freely given by God, but Prudence is procured and obtained by industry, pains, experience and observation.  
Answ. 3 Thirdly, some in a manner make them both one; saying, that Prudence is in the enquiring after truth; but wisdom in the acquiring of truth Hae duae virtutes (veritatem prudenter quaerere, & sapientér invenire) ita sibi implicatae sunt, & unitae, ut una sine altera esse non possit 
a Prosp. de vitá contempt. Cap 29. & Cavis. 592. . These two virtues (prudently to seek after truth, and wisely to find it out) are so involved one in another, and so close knit one unto another, that the one cannot be without the other.  
How is Sapientia Wisdom, here held, accounted, Quest. 2 or esteemed as an evil thing? doth not the wise man say, that the wise man fears, and departs from evil? (Proverb. 14.16.) And blessed is he that finds wisdom (Proverb. 3.13) because she is better than rich Jewels. Prov. 8.11 etc. Eccles. 2.13. and job. 28 28. Proverb. 2.3. etc.  
Answ. 1 First, the scope of our Saviour here is to show that the cause of election is not our wisdom, or Prudence, but the good will, and gracious pleasure of our God.  
Answ. 2 Secondly, there is a double wisdom, namely,  
I. Divine: this is praised by Solomon, and St. james. 3.17. Flumen ex Eden in parts quatuor divisum, significat quatuor virtutes: prudentia contemplationem veritatis. August. de great. count. Manich. 2.10. Est fons vitae, fons gratiae spiritualis, fons virtutum caeterarum ad vitam aeternam. Ambros. de parad. Cap. 3. Wisdom is the fountain of life, of spiritual grace, yea of all virtues necessary unto salvation: And therefore this wisdom our Saviour doth not account as evil.  
II. Humane and carnal; or the wisdom of the flesh, now this is condemned, and doth not commend us unto God.  
But it may be objected, that humane wisdom, and prudence is commanded, and commended: Be wise (saith our Saviour) as Serpents, Object. Mat. 10.16. Yea, Solon, Lycurgus, Thales, Socrates, and divers others, are highly extolled for their wisdom. Plutarch saith of Fabius, and Marcellus, that they were gladius & clypeus reipublicae: so may we say, that wisdom is both the sword, and buckler of the Commonwealth. Besides, wise men have spoken many things of God, and that well; as Hermes, the Sibyls, Plato, Seneca, and divers others: yea, even humane wisdom was given by God unto Solomon, as a great blessing. And therefore, how can it be evil?  
There are divers sorts of wisdom, Answ. and prudence: to wit,  
First, natural; and this sort of wisdom Solomon exceeded in.  
Secondly, Philosophical; and this is double; namely, either  
I. Moral, teaching virtues; and in this wisdom, Proposition 1 Socrates, Plato, and Aristotle were famous.  
Or,  
II. Political, which is twofold, viz. either, Proposition 2  
First, that which consists in feigning, counterfeiting, dissembling, and supplanting. Or,  
Secondly, sincere, which consists in governing, preserving, and the like.  
Here then these two Positions, as undoubted truths, I lay down.  
I. Crafty, and deceitful wisdom, is odious, and abominable unto God.  
II. All humane wisdom is unable, and too too weak, to acquire salvation.  
From this second Proposition, I will draw my first Observation: namely,  
That no humane wisdom can bring us to Observe. 1 the knowledge of God, or Christ, or the Gospel. Read Rom. 1.22. and 8 6.7. & 1 Corinth. 1.20. etc.  
Why is all humane wisdom insufficient, to Quest. 3 bring us unto the knowledge of God, or unto salvation?  
First, because for the learning of Christ, there Answ. 1 is no need of humane wisdom, but of divine faith. He that desires to come by Christ unto glory, must labour for faith, not humane wisdom; for the simple ones of the world may be saved; and therefore worldly wisdom is not necessary, but without faith none can be saved; and therefore that is simply necessary.  
Secondly, humane wisdom only understands, Answ. 2 perceives, and takes up humane things, and not divine, (1 Corinth. 2.14.) for flesh and blood cannot reveal spiritual things unto us, Matth. 16, 17. But the knowledge of God and Christ is true wisdom, john 17.3. And therefore carnal wisdom cannot bring us to the knowledge of God, o Christ, or the Gospel. The Philosophers understood something of the creation of the world, and of the immortality of the soul, and of the dignity and excellency of the minds; but they were wholly ignorant of the fall of Adam, and of the sacrifice of Christ, and the like Theological truths: Wherefore unto the knowledge of Divinity more than humane wisdom is requisite.  
Thirdly, humane wisdom makes men proud, and puffes them up, 1 Tim. 3.6. But those who Answ. 3 would be saved, must be humble, and learn to deny themselves, Mat. 16.24. And therefore humane wisdom, is so fare from bringing us unto heaven, that it is a means to debar, and keep us from thence; as follows by and by.  
Answ. 4 Fourthly, humane wisdom makes men more undocible of spiritual things; those who are great Scholars in humane learning, are ashamed to be taught divine lessons, of those who are inferior unto them in knowledge; and therefore in this particular, as well as in the former, this carnal wisdom doth us more hurt than good, and doth rather hinder, then further us unto salvation.  
Quest. 4 What doth our Saviour intimate, or aim at in these words: Thou hast hid these things from the wise and prudent?  
Answ. 1 First, our Saviour declares here who are called, and who are rejected: Et hìc simplicitèr accipitur pro tali statu, non pro vitio ponit, Calvin. s. And by wise and prudent, are meant simply such, without any relation to the maliciousness, or obliquity of humane wisdom. And therefore worldly wise men should not flatter themselves; for all their knowledge and wit, is too weak to bring them to heaven. Here observe two things, viz.  
I. All wise men are not rejected: the Apostle saith, Not many wise are called, 1 Cor. 1.26. by which he would mean, that the sentence is not general, which our Saviour here pronounceth, that the knowledge of Christ is hid from the wise: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the most part; or that it is not revealed to many wise men. But yet,  
II. All wise men are detained, and kept back from this knowledge, so long as they trust in their wisdom: And therefore here our Saviour principally speaks unto the Pharisees, who trusted in their learning and knowledge.  
Answ. 2 Secondly, our Saviour here teacheth us, what we should be, if we would be elected and called: that is, we must not be high minded, or puffed up with knowledge, or smell with a conceit of our own wit, or wisdom; but we must be humble like children, Psalm 131.1.2.  
Observe. 2 Our Saviour in saying, that God hath hid these things from the wise, would teach us,  
That God hides the knowledge of the Gospel from those, who swell great with humane wisdom, 
b 1 Cor. 1.20. etc. .  
Quest. 5 How can God justly hid, or blind the eyes? is he the Author of sin and evil? Indeed many phrases we have in Scriptures, that sounds this way, but can they truly, or justly have place in God. He is said:  
First, to give some over to a reprobate sense, Rom. 1.28. And,  
Secondly, it is said, that he hardens the heart, Rom. 9.18. And,  
Thirdly, that he prepares men for destruction, Rom. 9.22. And,  
Fourthly, that he lays a stumbling stone, and rock of off nce before some, Rom. 11.9. And,  
Fiftly, it is said sometimes that he blinds, and gives the Spirit of slumber unto men, Romans, 11.8.  
God is said to do these things two manner of ways; namely, 

First, Passiuè, Passively, by permitting them, and by not withstanding, gainsaying, Answ. and contradicting of them. The Lord hath said, that his Spirit shall not always strive with man, Gen. 6.3. And therefore he endures, or suffer the vessels of wrath, Rom. 9.22.  
Secondly, Actiuè, Actively; for God is never merely passive, but a pure agent (Thom.) Now the Lord is active in reprobates.  
Obdur ando, occaecando, by hardening their hearts, and blinding their eyes; and this may be done one of these four ways: namely; either,  
First, by working hardness in their hearts, or by making their hearts hard immediately: and that either,  
I. By infusing malice, or a greater measure of wickedness in the heart: Or,  
II. By compelling the party to the committing of some wicked thing. These two God neither hath done, nor will do, for be tempts no man, james 1.14. neither is he the Author of evil. Or,  
Secondly, by sending an evil spirit (as a judgement and scourge) unto an evil man, as the Lord did unto Saul, 1 Sam. 16.14. Or,  
Thirdly, by permitting Satan to tempt, 1. King. 22.22. Offendicula patitur, non ponit: God suffers stumbling stones to be laid in men's ways, but himself lays none. Or,  
Fourthly, by withdrawing, or withholding his grace, and gracious aid, and assistance. As Rom. 1.24. He further hardens those who were obdurate before, as Exod. 3.19. He doth not send a Lethargy unto men, but he doth not heal it, and therefore sin prevails. Now this last is most proper & peculiar to our present purpose, and institution.    
How can carnal, or humane wisdom (which Quest. 6 is not simply vicious, or evil) hinder a man from the knowledge of God, and Christ, and the Gospel?  
First, we need not inquire and seek, what it Answ. 1 is that hinders us from the knowledge of God, (for the corruption of nature, which is both in fools and wise men doth this) but rather what it is, that moves God to pass by, and refuse to redeem some from the common destruction, that all men are subject unto by the fall of Adam; and that is his own glory (Proverbes 16.4.) Now those whom the Lord denies to help or secure by his grace, cannot rescue, or aid themselves at all, by any humane wisdom or knowledge: And this humane wisdom may be said to hinder us from divine knowledge, and eternal glory; because it cannot help, further, succour, or enable us to attain thereunto. And this Calvin thinks to be the true meaning of the point, and question in hand; that it hinders, because it conduceth nothing unto this spiritual knowledge. But it is something more.  
Secondly, certainly natural wisdom it Answ. 2 self, hinders us from the knowledge of God, and salvation, or that knowledge of God which is salvation, I●●n 17 3. Or we must acknowledge that there is something in the wisdom of the flesh, which hinders from faith: For there are two things in him that learns; to wit,  
I. A simplicity of believing: And this is necessary in him that would learn, according to that of Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He must believe what his Master teacheth; and with Pythagoras his Scholars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Master saith so, must be of great reckoning and weight with him. A Scholar can never learn well, who calleth the truth of that in question, which is taught, or rather, who will not believe that which is taught. And herein humane wisdom hinders men from faith; for it will believe no more in religion, then is plain and demonstrative by reason: There is nothing true in divinity, which is either false in reason, or contrary to reason: but yet there are many things in Religion, which are above reasons reach, and therefore are to be believed by faith, because they cannot be apprehended, or comprehended, much less demonstrated by reason. Now (I say) the natural wise man will believe no more, than he can take up by natural reason, although it be taught and confirmed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the word of God. And thus humane wisdom hinders us from believing all those saving truths, which the shallow shell of man's brain is not able to contain, or comprehend.  
II. In Scholars, who desire to be great and good Scholars, there is a certain curiosity of disputing, and propounding doubts and queres; now this is commendable in humane learning, but not in divine; although it be too frequent with those, who are somewhat in humane learning and wisdom: And unto such this is a great impediment, because worldly, or humane wise men despise the simplicity of the Gospel: That great learned man; yea, the Philosopher (Aristotle) rejected the Pentateuch, because Moses did only positively lay down things, and not demonstrate them from the principles of Philosophy. Hence than we may observe a third thing, viz.  
Observe. 3 That the Wisdom of the flesh is an enemy to regeneration, Rom. 8.6, 7. and 1 Cor. 1.26. and Quest. 4 3.18.  
Is all wisdom (as an impediment of faith, and an enemy to a new birth) condemned? Answ.  
No, for wisdom is manifold.  
First, some say, that there is a  wisdom; namely, Natural, Moral, Political, Diabolical, and Spiritual.  
Secondly, some say, that there is a double Wisdom; to wit,  
I. Honest, and harmless, And,  
II. Crafty, and fraudulent; which (as was said before) consists in dissimulation, and couterfeiting. But this cannot be called Wisdom, being neither Pharisaical, nor Philosophical Wisdom.  
Thirdly, Wisdom indeed is twofold, viz.  
I. Spiritual, and divine which comes from God above. And  
II. Carnal, and humane, or Natural; which consists partly in a natural towardliness, & ripeness of wit, and partly in an artificial acquisition by study, and knowledge.  
How doth this natural and spiritual wisdom Quest. 10 diff r, because they seem indeed both to be good?  
They differ in the very foundations; Answ. For  
First, natural wisdom is built upon reason, and judgement, and our own understanding.  
Secondly, spiritual wisdom is founded upon the will, and word of God. And therefore,  
I. Spiritual wisdom is commanded and commended. Deuter. 4.6. Acts 6.3. and 1 Corinth. 2.6. and 12.18. and Ephes. 1 8.17. And  
II. Worldly wisdom is sometimes permitted, and sometimes praised: Solomon was wise naturally, and joseph politickely, and both commendably, 1 King 2.6. Here observe, that this natural or worldly wisdom is twofold, to wit, lawful, and unlawful, and these two differ not, Ré or Naturà, indeed, or in the very essenee and nature of them, but only Ratione in subjection unto the will of God: And therefore, if  
First, it be subject to the will of God, as a handmaid thereunto, it is good 
c 2 Cor. 10.5. . But  
Secondly, if it will not be subject to the will and word of God, than it is evil.  
And therefore humane wisdom is a let unto faith, and a hinderer of regeneration, because it is very difficultly subjected to the will and word of the Lord, For  
I. It is not subject to the Law of God, neither indeed can be. Rom. 8.7. And  
II. It contemns, and despises Religion; and that either.  
First, because it is but foolishness, 1 Cor. 1.18 21. and 2.14. Or  
Secondly, because it is an abject thing, or a thing below him, and too base for him to sto●pe unto, because he is wiser than the simple Gospel.  
§. 6. And revealed them. Sect. 6  
We may observe here that our Saviour doth not say, thou hast preached them, Observe. but thou hast revealed them: as Galath. 1.12. and 2.2. To teach us that it is the Lord, who reveals himself fully to his Children.  
How doth it appear, that the Lord himself Quest. 1 only reveals himself fully to the righteous?  
It appears plainly thus, viz. 

First, from the texts of Scripture. Answ. 1 Cor. 2.10. and 2 Corinth. 4 6. Ephes. 1.17.  
Secondly, because the knowledge of God is life everlasting. john 17.3. And therefore we cannot acquire it of ourselves, or by our own strength.  
Thirdly, because the word preached penetrates only the Ears, and it is the Holy Spirit, who works upon the heart (Heb. 4.12) and makes the word profitable. 1 Cor. 3.7.  
Fourthly, the word is equally and alike preached both to the good and bad, both to the wicked and righteous: and the difference is only within in the Spirit, because without that the word is but a dead Letter. And therefore it is not man but God, who doth reveal spiritual and supernal wisdom, and knowledge unto us, yea  
Fiftly, the Spirit is plainly called a Seedsman or Sower. Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord.    
Quest. 2 How many sorts or kinds of Revelations are there?  
Answ. There are three sorts, viz. 

First, Delusive, or deceitful; and these come from Satan, 2 Corinth. 11.13. and therefore we must not believe every Spirit, nor every Revelation, but try them, 1 joh. 4.1. and 2 Thessaly. 2.11.  
Secondly, miraculous, and extraordinary Now these I. Were usual under the Law to the Prophets, and Secrs. And  
II. For a while were retained, or continued to the Apostles, for the planting of Churches: as we see, from 2 Cor. 12.4. etc. Ephes. 3.3. But  
III. Ordinarily, they are abolished, and out of date. Heb. 1.1.  
Thirdly, Ordinary; and these belong unto the Children and sons of God; and may be called the Revelation of the Gospel. Now this Ordinary revelation is the operation of the holy Spirit in the heart, revealing unto the heart the certainty & assurance of Christ, First offered in the Gospel.    
Quest. 3 How many things are there observable in this Revelation?  
Answ. Three, to wit, 

First, the workman, which is the blessed Spirit, and promised Comforter john 14. and 1 Corinth. 2.10. and Ephes. 3.5. And  
Secondly, the means whereby he works, which is the word. 1 Peter 1.5.13. And  
Thirdly, the Revelation itself, and that is a particular work, whereby our hearts are confirmed in a full assurance of faith. Rom. 1 17. Ephes. 3.13. Heb. 10.22. and 1 Peter 1.5.    
Quest. 4 How must we so use the word, that we may hope for the operation of the Spirit thereby?  
Answer The word teacheth perfectly, both what is true in Doctrine, and also what is sure and certain in, and unto faith: but we cannot understand these things, except we be taught by the holy Ghost, both what is true in the understanding, and what is certain, and sure in faith, and the promises of the word. And therefore if we desire so to hear and read the word of God, that thereby the holy Spirit may teach us within in our hearts; then these three things are required of us: namely,  
First, we must adhere and cleave closely and diligently to the word of God, as to our Schoolmaster remembering that it is a seed to beget us, and milk to feed us, and a candle to enlighten us, and a sword to defend us, and joy to cheer us, and a companion to associate us, and life eternal to crown, and rejoice us.  
Secondly, we must hope for and expect, the blessing of God in the hearing of the word, according to his promise: that is, we prising, valuing, and loving of the word of God, and frequenting the Preaching and reading thereof, for this end that we might be taught thereby; we may then rest confidently assured, that the Lord will bless his word unto us, because he is faithful in his promises, and the word is powerful in its operation. Heb. 4.12.  
Thirdly, to this esteem of the word, and hope of the Spirit we must join prayer; that is, beg at the hands of God this blessing, that he would come unto our hearts by his Spirit, and teach us. Psalm. 143.10. And then we may comfortably rest assured, that he who is most faithful in all his promises, and whose ears are always open to the prayers of his Children, will in his good time grant our requests, & with his Spirit fill our hearts with joy unspeakable, and glorious. Rom. 5.1. and 14.17. and 1 Peter 1.8. Philip. 4.7.  
§. 7. Unto Babes. Sect. 7  
How, or in what sense are they called Babes? Quest.  
First, they are not Babes in understanding (Rom. Answ. 1 16.) Or spiritual knowledge. But  
Secondly, in humility; and that either by an acknowledgement Answ. 2 of their folly, or weakness And  
Thirdly, in a dependence upon God their Father, Answ. 3 to feed them, and nourish them by his word.  
§. 8. Even so Father, for so it seemed good in thy Sect. 8 sight.  
We see here how our blessed Saviour (whose action is our instruction) neither gives, nor seeks, for any further cause of God's actions, than his own good pleasure; that we might from him learn to rest therein; and in all the decrees of the Lord, to make that our Non ultra, or Herculean Pillar, beyond which we dare not, nor desire to go. For if it be demanded.  
Why God doth not bestow upon some those Quest. 1 corporal or spiritual, those terrestrial, or celestial graces, which he doth bestow upon some others?  
We answer that the true and principal cause is the good pleasure of his heavenly will. Answ. And therefore the Pelagians are confuted, who do teach, that the will of God was moved to elect some, and to reject others, because he foresaw the good works of them, 
a Hil. the know: of the true God. pag. 287.  and the bad works of these, flat against the Apostle, who saith of jacob and Esau, that before they were borne, when as yet they had done neither good nor evil, not of works etc. Rom. 9.11. And to confirm this Proposition Christ saith that his Father hide the Gospel from the wise, and revealed it to Babes? Why? because it was his good pleasure. Where we see, that his pleasure is the cause that he did not reveal, as well as that he did. And therefore from hence we may learn. That we must not inquire of God a reason of his actions, but rest in his will. Rom. 9.20. Thus did good old Eli 1 Samuel 2.18. and holy job 1.21, 22. And the blessed Apostles of Christ. Acts 2.23. and 3.18. and 4.28. and 13.27.  
Quest. 2 Why may we, or must not we demand a reason of God's actions?  
Answ. 1 First, because God is a debtor to no man: Who hath given first unto him? Rom. 11.35. And therefore he saith in the person of that Master of the vineyard, who was not so liberal to one as to another, Can I not do with my own as I will? Psalm 50. The Lord shows that all things are his, and therefore none can give aught unto him: yea he hath despotical and absolute rule and power over all creatures: For  
I. They had all their beginning of and from him And  
II. They all are ruled and governed by him. And  
III. They all are ordained for him: according to that of the Apostle? For of him, and through him, and to him are all things. Romans 11.36. And therefore who shall dare to call the great Judge, and King of all the world, to the Bar, to render a reason why he hath done this or that?  
Answ. 2 Secondly, the judgements of the Lord are a great deep, and who is able to search or sound the bottom of them? Romans 11.33. etc. and 1 Corinth. 2.16. Esa. 40.13. The judgements, ways, and works of the Lord, are always just; but yet man is often forced to say with Mary: How can these things be? Luke 1.34. and 18.27. And therefore in such a case we must confess the blindness of our reason, and not dare to summon God to give account unto us, of what he doth.  
Quest. 3 Who are here guilty of blame?  
Answ. Those who dispute of the justice of God's actions: It is dangerous swimming in this Ford, for we may easily sink, or be dashed a pecces. Non ad discussionem operum Dei, sed ad honorandum Deum conditi sumus 
d Muscul. s . We were created for the worship and service of God, and not to discuss, dispute of, or censure the actions of God. Non judices actionum, sed imperi● subditi. Chrys. imp. s. We are the Lords vassals, and not Judges of his actions. Non ferenda morosity, non tribuentium Deo justitiae laudem, nisi quoad sensus eorum pertingit; Great and intolerable is the insolency of those, who will not acknowledge the Lords justice any further, than they can see reason for it. Muscill. s. We see how our Saviour doth apply this reason (taken from the will of God) to the hardening of some, and to the illumination of others; As if he would say, it proceeds not from any impotency in God, that all obeyed not the Gospel, but because it otherwise pleased the Lord Calvin. s.  
Observe. 2 Hence then we may learn, That the predestinating of some unto life, and of others unto death, doth depend absolutely upon the will of God. He draws, and then we run after him. Cantic. 1.3. He adds unto the 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 sp●●te sua com●●●●● fecit. Chrys. super. He was not moved to save us, for, or by our prayers, but of his own 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 only the Lords will, why the wise are blinded, and the simple understand the Gospel.  
How doth this appear? Quest. 4  
First, this divine Revelation, and spiritual knowledge Answ. 1 of the word, is not granted to any for their merits, neither can be acquired by study. Chrysost. s. The Gospel is not apprehended, or clearly taken up by any humane wit, but only by the illumination of the blessed Spirit. Calvin. s. and hence the Apostle saith. The spiritual man (and he only) knows all things. 1 Corinth. 2.14.15. And again, 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 we cannot understand spiritual things without the Spirit (as is most true because no man knows the things of God, but the Spirit of God, and he unto whom the Spirit will reveal 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 appears that Answ. 2 this hiding of the Gospel from the wise, and the revealing of it to the simple, proceedeth from the mere will of God, thus; Because there is no difference in the Object at all; as is clear thus.  
I. All by nature are so blinded, and corrupted (Psalm 14.1. etc. Rom. 3.23.) that none can now save themselves, or their own souls. 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 Devil. (And this without controversy is the gift of God and a gift not given unto all neither) Or else  
Secondly, in that further grace (whereby we cannot fall, finally or totally. August de cor & great) which is given only to the Elect. And therefore this grace and strength whereby we come unto salvation, must needs come from the Lord, and that not of or for our merits, but only of his own free grace and love.  
Thirdly, it is clear, that election, and rejection, Answ. 3 or predestination unto life, and preterition proceed merely 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 therefore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & good will: 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 wouldst. So elsewhere the Lord saith, I will do what I will. Esa. 46.10. And again, the Lord works according to his own will. Daniel 4.32. Read further these plain places. Roman 19.15.18.22. james 1.18. and Ephes. 1.11.  
Quest. 5 What doth God here require of us, or what is our duty herein in regard of God?  
Answ. 1 First, we must not demand or seek a reason of God's decree, but rest wholly upon his will, which is always 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 vessel, or of such and such a fashion, as is now in thy heart to do?  
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 he will make the pot of such or such a fashion, or for such and such an use; those reasons are in his own 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 hid his Gospel from some and make it known unto others, but these reasons are neither revealed unto us, nor to be enquired of by us, neither are we able ever to find them out; as is plain from. Rom 11.33. etc. And therefore here I conceive that Aristophanes his Proverb 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 inquire and search into the profound and hidden Judgements, and secret decrees of God, then to search, but never be able to find them out, especially when there is no need at all of that investigation, or possibility to alter the least particle of any of God's 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, we must confess and acknowledge the Lord to be most just, in both these decrees, although we are not able to conceive or comprehend any other cause or reason of them, than his own will: that is, we must confess that the Lord is just in the blinding of the wise, and the enlightening of the simple, in the saving of jacob, and the destroying of Esau, and in the receiving of some, and rejecting of others; although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we know not the reason, why the Lord doth it.   
VERS. 27. 
Verse 27  All things are delivered unto me of my Father: and no man knoweth the Son, but the Father, neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 
It is questioned by some, whether God doth Quest. 1 most perfectly know himself? To which we answer.  
God doth know himself, Answ. and that most perfectly, as appears 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 Son. Here it is plainly given to the Father, that he knoweth the Son, and to the Son, that he knoweth the Father, Now there is nothing imperfect in God; and therefore the knowledge both of the Son in the Father, and the Father in the Son 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 be but one.  
God knoweth the Son, the Holy Ghost Object. 1 knoweth not the Son; (For no man knoweth the Son 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 Idol god, knoweth the Son 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 Object. 2 Omniscient, one that knows all things, for he knows neither the Father nor the Son: the Father only knowing the Son, and the Son 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 Sophism, or Fallacy, A figura dictionis, because this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth only exclude creatures, and not the blessed Spirit, who perfectly knows God, 1 Cor. 2.10.  
What knowledge doth our Saviour here speak Quest. 2 of, when he saith, None know the Father, or Son?  
First, Calvin thinks that he speaks of that Answ. 1 spiritual 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 himself is his own Answ. 3 best Expositor, in this verse; None know either the Father, or Son, save only those to whom God reveals them. To teach us,  
That none can know God without God, Observe. Exod 33.20. and 1 Cor. 21. john 1.18. and 1 john 4.12 Except God please to reveal himself to men, they cannot know him; as our Saviour often objected to the Pharisees, ye know not the Father.  
Why cannot men know God, except he please Quest. 3 to reveal himself unto them?  
Answ. 1 First, because he dwells in that inaccessible light, that no eye can attain 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 think, that they can attain unto the knowledge of the Father without the Son.  
Object. 3 Here it may be objected, that there is a natural 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. Theorical, and Dogmatic: and here perhaps they know something. And,  
II. Experimental; and here natural men are ignorant, and know nothing, because they have not seen God. Our Saviour saith, Blessed are they that see God, Matth. 5.8. because this sight begets an experimental knowledge of him: And therefore natural men, who never had this sight, can never have this knowledge.  
Answ. 2 Secondly, the Dogmatic knowledge of God is manifold: For the proof 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 he is, and absolutely to comprehend, and perfectly to know whatsoever is in him. And thus only God knows himself. Or,  
Secondly, respectively, when a man knows God fully, according to the capacity of the vessel. And thus all the Saints in heaven know God, Mat. 5.8. 
c 1 Cor. 13.12. .  
II. Imperfect, and this is either,  
First, clear, 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 dark, and is begot, and bred in natural men, by the relics, and sparks of natural understanding. And this knowledge is all that a natural man can have.  
Answ. 2 Secondly, they are extremely too blame, who will judge of God, without the revelation of him by Christ. Caecus non judicat de coloribus. The blind cannot judge or discern of colours, and yet many who are spiritually blind, will undertake to judge and discern of God, although Christ never revealed him unto them.  
Answ. 3 Thirdly, they are not guiltless; 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 he knows 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 unknown God, Act. 17.14. For with what comfort or confidence can we pray, to him whom we know not? Rom. 10.14.   

Vers. 28.  VERS. 28. Come unto me all ye that labour, and are heavy 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 mean prize: To teach us.  
That the condition unto life, faith, Observe. and salvation is most easy, 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 appear? Quest.  
Thus; namely, 

First, because we are saved by faith, Answ. and not by works, Ephes 2.5, 8. Tit. 3.5.  
Secondly, because Christ hereby would magnify his grace, Ephes. 1.6. Rom. 4.16. Galath, 2.21.  
Thirdly, because Christ works in us, that which he requires of us, Heb. 8.8. (from jerem. 31.31.) and Heb. 10.16. Esa. 54.13. Rom. 11.27. from Esa. 27.9.  
Fourthly, we must do nothing as a cause of our salvation, Rom. 11 6. and 10.6. Psal. 81.10. etc.    
§. 2. Unto me. Sect. 2  
Two things might hence be observed: to wit, Observe.  
First, that there is no way or means to come unto salvation, but only Christ, Act 4.12. But of this elsewhere.  
Secondly, that the sum and top of our happiness, Observe. 2 is to enjoy Christ, and to be brought unto him.  
How it the truth hereof apparent? Quest.  
It appears most plainly by these three particulars; namely, 

First, because he is able, Answ. and willing to save those who come, or are brought unto him, Heb. 7.25. Qui vult & potest, pater omnipotens est: He that can and will save us, is an Almighty, and all merciful 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 help; and therefore Christ who promiseth to help all that come unto him, had need be able (and is indeed most able) to secure, relieve, & help, those who do come.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In this thing, of helping others, there is not only required Potentia, ability to help, but also Legitima potestas, that is, that he who helps hath received free power from God, to save whom he pleaseth: Now this also is in Christ, for he saith in the former verse, All things are delivered me of my Father; and Chap. 28. 20. he more plainly saith, All power is given unto me in heaven, and in earth.  
III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He that promiseth to help, save, and secure all that come unto him, must not only be able to perform his promise, or have free power granted unto him to do it; but he must have also a readiness, and willingness of mind, to help all such, as he hath promised to secure: Now who can be more willing than 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 works good things in us; that is,  
I. He roots, grounds, and settles us in the most holy faith, Colos. 2.6. etc.  
II. He reveals his will, his love, himself, and his Father unto us; from whence we have full and complete joy. Read john 17.3. Ephes. 1.18. and 3.17. etc. and 1 john 1.1. etc.  
III. He guides and directs our feet in the ways of God, and in the paths of grace, 
e Gal. 2.20. etc. .  
Thirdly, because of all other things, he is the best, and most profitable for us, Luke 10.42. 
f Philip 3.8. .    
Sect. 4 §. 4. All ye that labour, and are heavy laden.  
Quest. 1 Whom doth our Saviour mean here by labourers?  
Answ. 1 First, those who in the Ceremonies of the Law, or traditions of men, or the works of the Law, seek (with great labour, difficulty, and sorrow) the grace of God, the peace of conscience, salvation, and eternal life. These Christ calls unto him, that in him they may find rest, because in those things they can never. Chrysost. s.  
Answ. 2 Secondly, those who were burdened with their sins, and sensible of the wrath of God, for their sins: Now of these by and by.  
Answ. 3 Thirdly, those who being pressed, both with inward and outward afflictions, and griefs, do not fall to impatiency against God, or to blaspheme his name, or become more obstinate and obdurate thereby; but more humble, patiented, meek, and submissive to the will of God: Now these also Christ calls unto him, and promiseth to afford comfort unto them.  
Answ. 4 Fourthly, Laborantes & onusti, labouring and heavy laden, are one and the same: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye that labour, signifies not only to labour, but to be weary with labour, and spiritually is to be understood of the labour of sin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye that are heavy laden, signifies not only to carry a burden, 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.  
Observe. That without humiliation there can be no comfort, or none shall be comforted by Christ, except only those who are wearied in mind, and depressed and burdened in conscience, by reason of their sins. Read 1 Peter. 5.6. james 4.10.  
Quest. 2 How manifold is Labour?  
Answ. Twofold; 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 twofold: namely, when a man labours.  
I. In affection; and that either,  
First, because he desires that which he cannot obtain, or attain unto▪ Or,  
Secondly, because he fears that which he cannot flee from, or avoid: Or,  
II. In sense, when a man grieves and mourns under some burden, which is not pleasing, but painful, 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 sins?  
First, because until we be truly wearied of Answ. 1 our sins, and humbled for our sins, we cannot seek Christ, or regard him, or desire him as we ought. A man will never seek to the Physician for help, until he find and feel himself to be sick: neither will sinners seek to Christ (the Physician of their souls) until they be sensible of the wounds of sin.  
Secondly, because Christ came not to call the Answ. 2 righteous, but sinners to repentance; he was not sent but to the lost sheep of Israel, and to those who were sick, Mat. 9.12. He was sent, (not to comfort those, who stood in no need of comfort, but) to comfort those who mourn, Luke 4.18.  
Who are here to be reproved, and taxed? Quest. 4  
First, those who rejoice in the world: Christ Answ. 1 is so fare from comforting these, that he 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 threaten of Answ. 3 God in his word, and are not humbled by them. Read Psalm 94.7. and 2 Pet. 3.4.  
Fourthly, those who are not sensible of their Answ. 4 sins, nor grieved with the burden of them. Now these are either,  
I. Those who do not think themselves to be sinners, as Esa. 65.5. but proudly boast of themselves, Luke 18.11. and in comparison of themselves contemn all others: yea, condemn others as sinners, but not themselves, 1 john 1.9. These are either hypocrites, and proud Pharisees, or moral, civil, 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 hear, or see their sins; and therefore hate the word of God, (instead of being humbled) for reproving of their sins: Or,  
iv The Papists who instead of feeling the burden of their sins, brag of their works and merits.  
Fiftly, those are here faulty, who hypocritically Answ. 5 feign themselves to be sinners, but think 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 work the Lords work, but not so as to tire or weary themselves; who are content to be lazy servants and idle workmen, but not painful labourers: Christ will not comfort these, because God hath cursed them, jerem. 48.10. And therefore if we desire consolation from him, we must labour, and that unto weariness.  
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 twofold: namely; either,  
I. Innate, natural, and ordained: For,  
First, all things are full of labour, job 5.7. And,  
Secondly, God hath ordained, that man should labour, and get his bread with the sweat of his brows, Gen. 3.16. And,  
Thirdly, men can expect no blessing without labour, neither obtain any by their own industry, except the Lord bless their labour. Now this labour and pains was imposed upon, and enjoined man as a curse; and therefore these Labourers are not simply happy, neither (as such) have any promise of comfort, ease, or rest from Christ.  
II. Acquired; and thus.  
First, some labour, and take much pains in sin: And,  
Secondly, some bestow much care and diligence, and labour in the acquiring of riches, and the gathering of the thick clay of this world together. Now neither are these Labourers happy, except they feel their labour, and grieve for it, and labour▪ to ease their shoulders of the burden thereof.  
Secondly, spiritual, in mind, and this is twofold; to wit, either,  
I. Unjustly imposed; and that either,  
First, by Doctors, which are either,  
Or, 

Pharisaical, loving to lay heavy (and unnecessary) loads of Ceremonies, upon men's shoulders, Matth. 15.14. etc. 
h Acts. 13. 1●. . Or.  
Papistical, teaching men to labour, to obtain salvation by the merits of works, and not by the grace of Christ, Rom. 10.3. Philip. 3.9. Or,    
Secondly, By the Tempter, Satan, who accuseth men, and tempteth them; and by his accusations & temptations, troubleth and molesteth them; as we see he did with Saint Paul, 2 Cor. 12.8. Now these Labourers are blessed, if they resist Satan's temptations, and wrestle manfully against them, james 4.7.  
II. Religiously conceived; that is, when men are poor in spirit, Matt. 5.3.4. and broken and contrite in heart, Psalm 51.17. And these are they, whom our Saviour principally speaks of, and to: And therefore if we desire to be made partakers of the rest and comfort promised, we must strive thus to labour, and groan under the heavy burden of our sins.  
Quest. 6 What must we do to attain unto this labour, which hath a promise of rest and comfort?  
First, we must labour to know what our estate and condition is; and not deceive ourselves by false persuasions, or destroy our souls by Answ. 1 flattering presumptions.  
Secondly, we must labour to condemn our Answ. 2 sins, and ourselves for our sins, 1 Cor. 11.29.  
Here:  
I. We must be careful not to extenuate our sins. And,  
II. We must urge the certainty of destruction (unto ourselves) for our sins, except we repent us of them, 1 Cor. 6.9. Gal. 6.7. For if we would but press our consciences, and cast our souls down unto hell, it would be a means to make us rise the sooner to comfort, and spiritual consolation. Answ. 3  
Thirdly, we must labour to be freed from the chains of sin: we must pray, and cry incessantly, until the Lord hear, and answer us.  
Fourthly, we must seek for Christ, and that Answ. 4 earnestly; for an unfeigned desire of him, and a faithful enquiry and search for him, will make us mourn, and lament, until we find him. Here two things are implied: namely,  
I. We must seek for Christ: For,  
First, We are commanded to do it, Esa. 55.6. And in many places.  
Secondly, the Lord promiseth, that those who seek him, shall find him, jeremy 32.41.  
Thirdly, the Lord and Christ complain upon those, who will not seek him. Read jerem. 2.13. and 32, 33. Rom. 10.21. And therefore, if we desire either to please our God, or to bring comfort unto our own souls, we must seek Christ.  
II. We must seek him seriously, and earnestly; we must hunger and thirst after him, Esay 55.1. john 7.37. Because, if (with the Church) we seek him in our beds, we cannot find him, Cantic. 5.  
How many burdens are there, because Christ Quest. 7 here promiseth to ease those, who do groan under their burden, and are overladen with it?  
First, there are temporal burdens: namely, Answ. 1  
I. Want, which is either absolute, when men simply are poor, wanting many necessary things, or respective, when men's desires are not satisfied, although they have food and raiment sufficient. And,  
II. An uncertainty of possessing, keeping, and enjoying what we have: Many trouble themselves with this thought and care; that all they possess will be like grass upon the house top, which quickly withers, fades, and dies: and that it may be, their land, riches, friends, children, and all will be taken away from them. And,  
III. The burden of worldly cares, and of labouring and toiling for the world: of which Gregory speaketh (and that not amiss) That it is a rough yoke, and a hard burden of servitude, to be under temporal things, to seek after earthly things, to seek to hold these fading things, and to fear to lose, or leave these transitory things.  
Secondly, there are corporal burdens, namely of afflictions; and hence when Judgements to Answ. 2 come upon any country were spoken of by the Prophets, they were called burdens, as the burden of Edom, and Moab▪ etc.  
Answ. 3 Thirdly, there are legal burdens, to wit, the burden of the ceremonial Law; for this St. james calleth a burden, which neither we nor our forefathers were able to bear. Acts 15.  
Answ. 4 Fourthly, there are spiritual burdens; and these are either.  
I. For our separation from God, or the absence of God from us. Psalm. 42.4. and 51.11.12. Or  
II. For sin the cause of this separation. And that either.  
First, for some sin already committed, this was David's burden. Psalm 51. and 38.4. Or  
Secondly, for the daily practice of sin: this is the burden of all the faithful, who grieve daily for their daily transgressions, whereby their Father is offended. Or  
Thirdly, for the remainders of sin, or the strength of internal concupiscence in the heart, this was St. Paul's burden. Romans 7.23.24. Or  
Fourthly, for some strong temptation, which lieth upon a man, and which he is not able to remove: this likewise was the same Apostles burden. 2 Corinth. 12.7, 8, 9  
Where he saith, that there was given unto him a thorn in the flesh, the Messenger of Satan to buffet him, for the which he besought the Lord thrice, (that is often,) that it might departed from him. And yet he did not by his prayer remove the burden, but only obtained the grace of God supporting him under it, the Lord only assuring him, that his grace was sufficient for him. Or  
Fiftly, for an impotency, and inability to resist the assaults of Satan: and this is the burden of those, who are taken captive of the Devil at his will. 2 Timoth. 2.26, and who cannot cease to sin. 2 Peter 2.14. and this burden lieth upon the backs of many, and although it be a very heavy and grievous burden in itself, yet they feel it not.  
Quest. 8 How must we bear the burden of our sins.  
Answ. Not joyfully, or contentedly, but with tears, and sorrow, and grief of heart: Hereunto two things are required, to wit,  
First, we must know our molestations, and causes of grief; and that either.  
I. Temporal which we may see in one kind or another, in ourselves or others. Or  
II. Spiritual, which are thus to be discerned, and known, viz.  
First, from the Law, we may know what displeaseth and offendeth the Lord. And  
Secondly, from our own consciences we may know, wherein we are guilty. Then  
Secondly, we must humble ourselves: And that  
I. That we live in so wicked a world, wherein we are strangers from all true happiness, Corinth. 5.1.8. And  
II. That we are thus prone and subject to sin, and to transgress the Lords will.  
Some may here Object, this mourning, Object. weeping and grief for the burden of our sins, is perilous, hurtful, yea and leads unto desperation.  
It is not so, but rather contrary, Answ. For  
First, it is necessary, because we have sinned against an infinite God, and for our transgressions, have deserved infinite torments, which we shall certainly undergo, except we repent and turn from our sins; now sin hath taken such strong and deep root in our hearts, that it cannot without labour (& that unto weariness) be expelled and overcome.  
Secondly, it is safe and secure for a man thus to mourn, and humble himself; because God hath promised that he will not break a bruised reed. Esa. 42.3. And Christ hath invited such to come unto him, with a promise of mercy. Come unto me all ye that are weary and heavy laden, and I will refresh you.  
What must we labour principally for? Quest. 9  
In regard of ourselves we must labour for salvation. Answer  
How must we seek for salvation? Quest. 10  
First, we must deny ourselves, and all merit of Answ. 1 ours, confessing (with the Publican) that we are unprofitable servants, Luke. 18.13. Phil. 3.9. yea that we are but unprofitable servants, in our best service, Luke 17.10. We must not find any comfort in any thing we do, as it is ours, but seek rest and consolation in some other.  
Secondly, we must seek for this comfort Answ. 2 in Christ alone; as Cornelius did Acts 10.2.  
Thirdly, we must weary ourselves in this labour Answ. 3 and enquiry, and that always.  
Must we not rest, and be quiet after we are Quest. 11 come unto Christ, or when we are engrafted into him?  
Indeed if once we were truly made partakers of Christ by faith, Answ. than our work should be changed, although not taken away: for as he who buys a Manor doth not fear to lose it, but yet hath a greater care to adorn, build, hedge, wall, plant, and beautify it, than he had before, because it is his. So those who are brought truly to Christ, although they fear not finally to lose him, yet they are frequently careful to live and walk as becomes members of Christ, and to adorn that profession, which they have undertaken, by labouring daily more and more to put off the old man, with the deceitful works thereof, and to cloth themselves with that new man, which after God is created in righteousness, and true holiness. Ephes. 4.22, 23, 24.  
§. 5. Ego I. Sect. 5  
We may learn hence, Observe. that Christ gives the only true comfort. Psalm. 50.16. Prov. 9.5 And therefore we are commanded only to hear him. Deuter. 18. All power was given to him. (Esa 9.6, 7. john 3.35. and 17.2. Colos 2.3. Ephes. 1.21. etc.) yea he was ordained, given, and sent for this end, viz. to comfort those who mourn in Zion. Esa. 61.1. etc. And therefore all things are to be gathered together in Christ, Ephes. 1.10. There being salvation in no other but in him alone, Acts 4.12.  
Quest. Who may receive and reap comfort from this doctrine?  
Answ. 1 First, those who are pressed, depressed, and oppressed in the world for Christ's sake▪ john 16.33  
Answ. 2 Secondly, those also who are not only oppressed in their estates, but likewise persecuted in their bodies for Christ. Certainly both these shall be refreshed. Psalm 69.7. Rom. 8.37 Heb. 11.35. etc.  
Answ. 3 Thirdly, those who desire and long to learn the way of salvation. Acts 2.37, and 10.33. Crying out. Men and brothers what shall we do to be saved? Certainly great joy doth belong unto these, and doth attend upon them. Acts 8.8.39. and 13.48.  
Answ. 4 Fourthly, those may reap comfort from hence who are oppressed, and burdened with the fight, and conscience of their sins; who see  
I. Their sins to be grievous. And  
II. God's anger to be great. But  
III. See not the pardon of their sins, neither how to flee from sin or the wrath to come. For  
First, we sinne boldly, yea with greediness. Ephes. 4.19. Like Ahab who sold himself to work wickedness. (1 King. 21.25.) And yet fear nothing. But  
Secondly, at length sin appears: As evil juice, or moisture, or sickly humours lurk long in the body, and are not perceived, until they come into the ventricle; but then being once there, there is nothing but sickness, and vomiting, and a desire, and a forcing or straining to eject it, and expel it out of the body: like a Drunkard when he hath overcharged his stomach, never leaves until he have discharged it. Or as Thiefs or Murderers, being once apprehended, and convicted, are dejected, and mourn, and despair of mercy: So sin when it appears in his true & lively colours to the conscience, works in the sinner a horrible, and fearful expectation of wrath and punishment. Heb. 10.27. As we see in Cain, Genes. 4.7. And that sinner Luke 7.38. etc. Then  
Thirdly, if the conscience being thus fearfully amazed by reason of the sight of sins committed, a man should teach the sinner a way how to escape wrath, and to enjoy mercy, would he not then embrace it? If the Prince should promise to a Thief, Murderer, or Traitor, yea swear unto him that he shall not perish; would he not flee unto him, and cleave close unto him, lest the avengers of blood, or the justice and rigour of the Law, should attach and apprehend him? Certes, those Cities of refuge were Types of Christ; who brings this comfort unto all his, and all those who come unto him; that  
I. There is no condemnation unto such, Romans 8.1. And  
II. That not one of them shall be excluded or debarred out of heaven. For of all those who were given unto him, not one was lost. And  
III. That (Nullum tempus occurrit Deo) at what time soever they turn unto him, and come unto him, let their burden be what it will, they shall find ease, and peace. Ezech. 18.21. Acts 17.30. And hence David runs and confesseth his sin, Psalm 32.5. and Paul 1 Timoth. 1.13. And they find mercy though their sins were great. It is a poor satisfaction for a Subject when he hath offended his Sovereign, to say Paenitet, I am sorry for it, and I repent me of what I have done: And yet Christ requires no more but this in truth: And therefore great joy awaits those who are truly sorrowful in soul, and oppressed with the sight & sense of their sins. For Christ here promiseth to give them rest and joy.  
Fiftly, they in like manner may hence be comforted, Answ. 5 who are sensible of, and sorrowful for, the insultings of lust, and heat of internal concupiscence; as was Paul. 7.5, 15, 19, 23. For  
I. We begin (ordinarily) to correct somethings in our outward life, although but slowly, and that only in more gross sins; and yet we think it no small matter we have done.  
II. But when we increase in the knowledge of God: then we shall learn.  
First, that God is most exactly pure, and perfect, and that not only by nature (in himself,) but also in his will towards us. 1. Peter 1.15. He is diametrally opposite to all sin, and hates all with a perfect hatred. In toto genere. And  
Secondly, that it behoves us to perfect our obedience in all things: not suffering or admitting of any sin, but esteeming all as poison, Treason, Rebellion, Murder, or the like things, which are of this nature, that one of them once committed makes a man guilty of death. We must remember that one small spoonful of poison will kill, and one chain captivate and enthrall; and therefore be careful that no sin at all reign or remain within us. Romans 6.12. Yea Thirdly, than we shall know, that it is our duty to give our very hearts up unto God. (Proverb. 23.26.) and to conform them unto the purity, and pure will of God, nor suffering a wicked thought to lodge or abide there. jerem. 4.14. but labouring to mortify all carnal and corrupt affections. Hence  
III. The further on we proceed and go in the way of sanctity, and the greater the measure of our knowledge of God doth increase; the more sensible we become of the power and strength of sin, within us: which daily strives and wars against us: Insomuch as,  
First, we are not able to prevent or preserve ourselves from the temptations and assaults of sin Yea  
Secondly, we are not able so to withstand temptations; and snares, but that they daily overcome us, and lead us captive unto sin. Yea  
Thirdly, we are often seduced, and led aside of our own lusts, and concupiscence, which in us rebels against us. james 1.14. Galath. 5.17. Rom. 7.23. Yea  
Fourthly; hence we begin to fear that we are evil, and corrupt trees: Matth. 12.34. Because we can neither.  
I. Cheerfully and freely, perform any thing that is good. Nor  
II. Take heed of, or avoid spots, and blemishes, and stains, in the best works we do. Nor  
III. Suppress our own inherent lusts and concupiscence. Hence  
Fiftly, at least we grieve and mourn, that we thus daily offend our good God with David. Psal. 120.5. and Paul. Rom. 7.24.  
And hence unfeignedly, and frequently desire a new heart, Psalm 51.10. etc. These may be comforted with the Lords promise unto Paul; My grace shall be sufficient for thee, 2 Corinth. 12.9. And with our Saviour's here, who hath given his word, that he will ease and refresh them, and give comfort unto them: yea, when they are thus sick, he will be a Physician unto them, Mat. 9.17. For either,  
I. He will take away concupiscence and lust from them: the means whereunto, are fasting, prayer, labour, and taming and bringing under the body, 1 Cor. 9.27. For by these, many temptations are overcome. Or,  
II. He will give strength to resist them, and his Holy Spirit which shall strive against them, Gal. 5.17. For conscience often doth put a bridle upon concupiscence; in so much as it cannot, when it would prevail against it. This victory is most excellent; and undoubtedly the Saints never sin, Totà & plenà voluntate, without some struggling and reluctancy of Spirit, when they are first informed, that the thing they are tempted unto, is sin. Or,  
III. If our own lust or concupiscence should traitorously assault us; then at least Christ will bridle, and restrain us from the act of sin; and will either hinder it by cutting off the occasions, or by interposing some lets and remoraes; as 1 Sam. 25.32. he hindered David (by Abigails coming) from killing of Nabal. Or,  
IV If we should fall into any sin, as the best of the Saints have done, than he will pardon all our sins, and so take them away, that they shall never separate betwixt him and us, 1. john 2.1, 2. And thus we see, who may draw full buckets of com●ort from Christ, this living and ever springing Well.  
Sect. 6 §. 6. Refocillabo, I will give you rest.  
The careful Physician, doth desire and endeavour to heal, and recover his sick patient; but he dare not assume, or arrogate thus much to himself, that he will heal and cure him; but our Saviour doth, peremptorily affirming, Refcillabo, I will give you rest.  
Observe. 1 Hence then observe: That in Christ there is a certain assurance of comfort. Read john 7.37. and 3.16. and 13.28. All his promises are yea, and Amen, 2 Cor. 1. And therefore seeing he hath promised consolation, he will also perform it. Wherefore let us labour above all things for Christ; for if we have him, we have all, 1 Cor. 3.21. Here observe:  
Christ promiseth unto the faithful these things, viz. 

First, comfort against Pressures, and oppressions of the world; and that either, 

I. By taking them away, and delivering his children from them: Or,  
II. By facilitating of the affliction; and making it either short or light. Or,  
III. By giving greater things; that is, peace of conscience, a full assurance of faith, a cheerful confidence, and perfect patience to undergo all oppressions and persecutions whatsoever, Rom. 8.37, 38. Or,  
iv By crowning, and rewarding their sufferings with eternal glory, 2 Cor 4.17.    
Secondly, pardon of all their sins; both in regard of the evil of sin, and punishment, 1 john 2.1.  
Thirdly, Balm of Gilead; he hath promised to be our Physician, to cure all our sins, and to preserve us in the state of grace, and sanctification, until he bring us unto glory. Read Psalm 103.2.3. Rom. 14.4. and 1 john 3.9.  
Fourthly, peace of conscience, and spiritual joy, Rom. 5.1, 2. and 14.17.  
Fiftly, Protection, and direction; he will be a companion in our journey, and a Copartner of our bonds: oh, who would ot long, and desire such a Guide, and Convoy, as will not suffer a man to err, but lead him into the truth nor to be heavy, & heartless, sad and sorrowful in his journey, but will cheer up his spirits, and make him merry? Oh who would not desire this Comforter; and Lord, who can afford unto us every thing that is good, and preserve, and defend us from all evil?    
Our blessed Saviour by this promise of giving rest, unto all that come unto him, would teach Observe. 2 us; That all that seek him shall be rewarded, or shall find him, Matt. 7.7. Luke 6.24. He was sent to those who mourn, Esa. 61.2.3. And hence his mercy is glorified, that he freely gives to those who seek, not to those who buy grace, or purchase Christ with a price, Esay 55.1.2.  
What doth this Rest, or Refreshing import, or Quest. 1 imply?  
The phrase is borrowed from the body, and transferred unto the soul, and doth respect a fourfold body, viz. 

First, Corpus aestuans, a hot, and burning body; as appears by Psalm 66.12. jerem, Answ. 6.16. and Act 3.19. Thus the soul inflamed with the fire of lust or pride, is refreshed and cooled by Christ (Rom. 7.5.23.25. and 2 Corinth. 12.9.) who doth allay, and cause to frieze this scorching heat.  
Secondly, Corpus morbidum, a diseased body: a man sick of a palsy, cannot walk or work, but only lies in bed: now it were a great comfort and refreshing for him, to be enabled to rise, and to walk into the fresh air. Thus when we are not able to walk in the ways of God, or to work his work; when the good which we would do, we cannot, Rom. 7.15.19. Then God will give us power to run the race of his Commandments, and to work his work; and to obey his will in some measure (Esay 58.13.) yea, them will our Christ refresh us, by giving us that anointing which is holy, and by which we may be able to do all things, 1 john 2.20.  
Thirdly, Corpus lassum, a weary body; principally tired with the troubles and molestations of this life, Esa. 28.12. Whether it be, 

I. For those things which we love and enjoy. As Bucer s. thinks. Or,  
II. For those things which wanting we seek for. Or,  
III. For the labours which we undergo, and endure in our particular callings.    
Quest. 2 It may here be demanded, whether temporal labours shall be refreshed?  
Answ. 1 First, there is a labour which is disallowed, and disliked; (They labour in the wind:) Therefore this shall not be crowned, or rewarded with the promised Rest.  
Answ. 2 Secondly, but those who are sensible of their labour, and burden, shall be refreshed: that is, not by supplying, and satisfying of their thirst, but by taking it away. He who thinks to take away the drought of a man sick of a Dropsy, by giving him as much drink as he desires, will sooner kill him, then cure him: and therefore to such, drink is not to be given (according to the appetite of the sick party) but the desire of drink is to be abated, and taken away. So the Lord will not satisfy the desires of his children in temporal things, but moderate their love, and desire unto them. Certainly Alexander, 
Eccles. 2.  Croesus, Xerxes, Caesar, and Solomon, were never quiet, so long as they sought for content in temporal things: And therefore those that labour in the love of them, or for them, are to be refreshed by abating, not by satisfying of that love, and desire.  
Fourthly, Corpus sitiens, a thirsty body, or a body wanting the peace of Christ: john 16.33. Colos. 3.15. Philip. 4.17. Now these Christ will refresh, by giving unto them that peace of conscience, which passeth all understanding. Read john 7.37. and 2 Tim. 1.16. and joy unspeakable and glorious, 1 Peter 1.8. This is like that gem, which to procure and purchase, we should sell all we have, Matth. 13.44, 46.    
Quest. 3 Who are they that shall not be refreshed by Christ?  
Answ. 1 First, those who being drunk by with a persuasion of their own righteousness, and merits, dream that they can satisfy the law of God, and that they do not lie under the burden of the Law, or of sin.  
Answ. 2 Secondly, Epicures, who neither care for sin, nor fear the wrath of God, but securely contemn and despise both, Ephes. 4.19. The Apostle calls these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men who are past feeling.  
Answ. 3 Thirdly, those who are so buried, and overwhelmed with the pleasures, delights, and allurements of the world, that they do not see nor acknowledge their misery, and miserable estate wherein they are, by reason of their sins committed against God, and of God's judgements which hang over their heads for their sins; neither once seriously think, either of spiritual grace, or eternal glory.  
Fourthly, those who being humbled, and Answ. 4 brought to the gates of hell, through a sight of their sins, and a sense of the wrath and anger of God for their sins; will not come unto Christ, but despair of mercy, as Cain and judas did. Now all these are excluded from this promise of rest: and therefore all they who desire to be made partakers thereof, must take heed, that they be neither proud Pharisees, nor profane Epicures, nor blind worldlings, nor contemptuous despairers of mercy, 
i Chem. harm. pag. 742. cap. 56. .   
VERS. 29.30. Take my yoke upon you, Verse. 29.30. and learn of me, for I am meek, and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. 
§. 1. Take my yoke upon you.  
Christ calls all to come unto him, and promiseth Sect. 1 that he will refresh those who come: But lest we should think, that he requires no conditions on our part; he now adds, that the yoke is to be taken upon us, and that we must be taught of him: For as he shows himself to be unto us a Governor, and a Doctor, so he requires that we should be, 1. Subjects. 2. Disciples.  
First, we must be subjects, and take our Saviour's yoke upon us: The phrase is borrowed from the wood of oxen, or which is worn by them, when they blow; and it signifies rule and government, absolutely binding, governing, and restraining: As if our Saviour would say, think not with yourselves, that you are called unto liberty, or unto an Anarchy; but unto my obedience and service. To teach us,  
That it behoves all those who hope in Christ, Observe. to submit themselves to his rule, and government, Deut. 10.12. and 13.4. and jerem. 5.5. and 28.13. Lament. 3.27. and 1 Pet. 2.16.  
Why must all, who hope for rest from Christ, Quest. 1 submit themselves unto his service?  
First, because we were redeemed by him, for Answ. 1 this end, that we might serve him in righteousness, and true holiness, Luke 1 74, 75. Titus 2.14. and 2 Corinth. 5.15. and Heb. 9.14. and 1 Peter 2.24.  
Secondly, because this is the scope of our profession, Answ. 2 to serve Christ, 1 Thessaly. 1.9. Rom 6.18.22. and 8.14. Hence comes obedience to be the fruit of faith, Heb. 11.7. etc. because faith subjects the heart unto Christ, Gal. 2.20. and 2 Cor. 10.5.  
Thirdly, because this is the end of all preaching, Answ. 3 that people might obey Christ, Rom. 1.5. and 16.26. and 1 Pet. 4.6. and 2 Cor. 10.4. etc.  
Fourthly, because this was the end of the promises Answ. 4 of blessings: Many gracious promises are are made in the word, and all for this end that people might be more stirred up thereby unto obedience. Exod. 23.23, 25. Deuter. 11.13. Levit. 26 Deuter. 28.  
Quest. 3 How manifold is the yoke of Christ?  
Answ. 1 Twofold, namely,  
First, of Discipline, and correction; for the Lord chastens every son whom he receives. Heb. 12.8.  
Secondly, of Doctrine or obedience. Now true Religion doth bind us to the obedience of those things which are to be done, and which are to be believed. For  
I. It obligeth the consciences of men, so that they dare not sin, or disobey God: Hence the fear and service of God are sometimes conjoined together. Deut. 10.12. And therefore the phrase (of Serving) is evilly understood, for some sort of worship or for voluntary obedience, according as we list, and when we list: but we own unto God the debt of obedience, and therefore there is a necessity of service: we must not serve God, as one Neighbour helps another, who will lend when they please, but will not acknowledge any debt: but we must confess ourselves to be the Lords Servants, and bound to do more than we are able, & therefore when we have done all we must confess ourselves to be but unprofitable servants. Omne tulit punctum, he doth understand his Masters will a right, who hath learnt to conjoin these two together, Servire liberè & ex officio; to serve God with a free, ready, willing, and cheerful heart, with a filial affection, and without any servile compulsion: and yet in thus doing confess that it is his duty to do what he doth.  
II. It obligeth the outward life, as well as the conscience: For we must not live to ourselves, but to Christ. 1 Peter. 4.2. Rom. 14.7. etc. and 6.11, 13. and 12.1.  
Sect. 2 §. 2. Learn of me.  
As we must be Subjects, (as was showed in the former Section) so we must be Disciples, as comes now to be considered, wherein we must observe that,  
First, Christ teacheth unto us the necessity of learning; we must be taught. And  
Secondly, he shows that he is the only true Doctor and Teacher: opposing himself,  
I. To the Pharisees, who taught salvation by the Law, without Christ. And  
II. Perhaps to the wisdom of the flesh, and humane reason. And  
III. To the Doctrines of the flesh and world. But  
iv Most certain it it, is, that Christ here is opposed, to all other Teachers, as weak and invalide in regard of him, who only is able to teach us the truth truly. Matth. 23.8.10.  
Observe. Hence then learn, That we must be made the Disciples, and Scholars of Christ; and submit ourselves to be taught by him. Esa. 54.13. Ephes. 4.21. john 6.68.  
Quest. 1 Why must we be made the Disciples, & Scholars of Christ?  
Answ. 1 First, because it is necessary that we should be taught: no man is borne learned (neither is any borne holy, in corrupt nature,) the Philosophers who were most learned had Children born unto them who were most ignorant of all literature. For Nature gives us two things, but the third it cannot, namely, it gives,  
I. Strength of body. And  
II. A towardliness, and readiness of mind. But  
III. Learning it cannot give; that being obtained only by study. And therefore we being naturally borne ignorant, it is necessary that we should be taught.  
Secondly, because it is necessary that we should Answ. 2 be taught by Christ, none else being able to teach us; as is clear; in a fourfold regard; namely  
I. Respectu Doctrinae, in regard of the Doctrine, which is the knowledge of God. john 17.3. But this only Christ teacheth, and knoweth Luke 10.22. john 1.18.  
II. Respectu subjecti, in regard of the Subject, for we are not only to be taught in our ears (for so man could teach us) but also, and principally in our hearts, and so only the Lord of the Spirits teacheth us. jerem. 31.33. and 32.40. Luke 24.32.  
III. Respectu Officij in regard of his Office; for Christ was ordained to preach. Luke. 4.18. Deuter. 18.15. john 3.2.  
iv Respectu gratiae, communicatae & improssae, in regard of grace communicated, and imprinted, for knowledge is a light. 2 Cor, 4.6. And Christ and his Father are the light, and the givers of light; as appears by Luke 2.32. john 1.9. and 1 john 1.5. and james 1.17. and john 5.35.  
And therefore seeing Christ is only able to teach us the true knowledge of the true God, and alone able to teach the heart, yea ordained and appointed by God his Father to preach unto us, and to communicate unto us spiritual light, and knowledge, it is then necessary that we should be taught by him.  
How many ways doth Christ teach us? Quest. 2  
First, he teacheth us by the preaching of the Answ. 1 word. Heb. 1.1. whence  
I. It is called a light, to guide and direct our paths Psalm 119.105. And  
II. We are directed, and sent thereunto. To the Law, to the Prophets. Esa. 8.20 And  
III. We are commanded to seek the sense and meaning of the Law of the Ministers; God himself endowing them with knowledge, and sending us then unto them. Malach. 2.7. Yea  
IU. It is hence called the mighty power of God unto salvation. 1 Cor. 1.18.21. And therefore if we desire to know, whether we be taught by Christ or not; let us seriously, and hearty examine, whether we be good hearers of the word or not. viz.  
First, are we reverend hearers; do we tremble in the hearing of the word, because it is Gods & not man's? Esa. 65.2. or do we slight and despise it?  
Secondly, are we industrious hearers: hearing daily, and treasuring up in our hearts what we hear? Matth. 13, 51.52. Or are we sluggish hearers, who hear, but carry nothing away of all that we hear.  
Thirdly, are we profitable hearers, not only remembering what we hear, but practising carefully what we remember? Luke 8.15. Or are we obdurate, and perverse hearers, who will neither learn, nor practise what is taught?  
Answ. 2 Secondly, Christ teacheth us by his holy Spirit in ou● hearts, thereby converting us unto himself. 2 Corinth 3.16. and without this our hearing is unprofitable Heb 4.2. And therefore St. Paul prays for the Spirit of Revelation. Ephes. 1.18. But this we cannot hope to obtain, except we deny our own hearing, and the work of the Minister, and expect spiritual light and knowledge only from the Lord, by the operation of his blessed Spirit. Some hope to be taught by the word, although in the hearing thereof they look no further at all, then either to their own diligence in hearing, or ability, and capacity of understanding and taking up what is delivered, or to the faithful, and powerful delivery of the word by the Minister: now these cannot expect to be taught by Christ, because both our hearing, and the Ministers preaching will be like water spilt upon the ground without the operation of the Spirit of God: for except he give the increase, Paul's preaching, and Apollo's watering will be fruitless. That Noble Soldier and godly Centurion certainly was convinced of this truth, when he said and that unto Peter himself: We are all present here before God, to hear all things that are commanded thee of God. (Acts 10.33.) whereby he intimates that the word is Gods, the work is Gods, the message is Gods, the direction is Gods, yea the blessing that comes by hearing is Gods also And therefore if we desire to know, whether we be taught by Christ or not, let us examine these three things. viz.  
I. Do we desire with our hearts and Spirits (when we come to hear the word,) that we may be taught by the holy Spirit of God? or do we trust to our own hearing, or the Ministers preaching, not thinking at all upon the operation and assistance of the Spirit?  
II. Do we in our hearing lay aside all respect of the man who speaks unto us, contemplating and beholding only the Lord in his word?  
III. Whether are we sensible of internal light within in our hearts, Or are we yet in darkness?  
Answ. 3 Thirdly, Christ teacheth us by his works, either towards us, or our brethren, or others: And thus he teacheth us two manner of ways, namely,  
I. Afflictionibus, by his judgements, and afflictions, he teacheth us to know sin. Micah. 7.9. and to see the plague in our own hearts. 1 King 8.38 And therefore if we desire to know whether we be taught by Christ or not; let us examine whether our afflictions, or the afflictions of others, have reduced and brought us home unto him, and that,  
First, by the examination of our consciences. And  
Secondly, by the hatred of our sin. And  
Thirdly, by the operation of reconciliation with God. And  
Fourthly, by the corroborating of our resolution to lead a new life. And  
Fiftly, by an augmentation in sanctity, and uprightness.  
II. Benedictionibus, by his mercies, and blessings; and thus he doth excite our love and thankfulness unto himself, and proves, whether we know how to use these aright or not? And therefore let us examine.  
First, whether do we use temporal blessings as servants, or as Masters, and Lords? Many are slaves unto their riches, and possessed by their possessions.  
Secondly, whether are we thankful unto God for his mercies, showing it by our Liberality and good works? 1 Timoth. 6.18. Many care for nothing, but that their estates may increase: but Sic crescere est macrescere, thus to increase is indeed to decrease, and thus to grow fat in body or estate, is to grow lean in soul, like the Israelites who had Quailes and Manna, but leanness within; their bodies were stalled and their souls starved. But if we desire to approve ourselves to be taught by Christ, we must labour ●aily to increase the fruits of righteousness and Religion; like good Trees, who bring every year more fruit than other.  
Fourthly, Christ teacheth us, by his example: Answ. 4 Christi actio, nostra instructio, an● therefore if we be the Disciples of Christ we must labour to be like our Master. Luke 6.40. yea to be like minded. Philip. 2.5. and to walk even as he also walked, 1 john 2.6. And to learn of him, in this verse. Hence two Questions spring up viz.  
How many sorts, or kinds of imitation are Quest. 3 there?  
Imitation is fourfold to wit, either, 

First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Natural; Answ. this is a counterfeiting or imitating of nature, and is the chiefest part of the art of Limming, or painting; for the Painter doth imitate in all things the same variety, which nature doth, although he cannot infuse life into his Picture, as nature hath done in the party pictured. For the painter can go no further than colours, and as fare as they will go he will imitate nature very near.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Artificial, which doth not so much imitate nature, as art, and cunning workmanship; and of this kind are the endeavours, and imitations of wit and learning in any Art. Thus many strive not to Imitate the life of Virgil, or Cicero, or Livy, or to draw their pictures, but to imitate their Poetry, eloquence, and stile.  
Thirdly, Mixed of the other two, which is an imitation partly Natural, & partly Artificial: when somethings are derived from nature, some from Art, as the Painter often doth.  
Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an imitation of virtue, and piety, as also of the profession & kind of life: thus the Posterity of jacob followed a Pastoral life as he did, and the Rechabites followed their Father's customs in abstaining from wine: And unto this particle belongs the imitation of the Saints.    
Quest. 4 Wherein must we imitate Christ?  
Answ. 1 First, some of Christ's actions are Miraculous: as to fast 40. days, to turn water into Wine, to walk upon the Sea; to restore unto life, and the like, now these are not to be imitated. But because some are of opinion, that Christ's Miracles are to be imitated, I therefore confirm our assertion thus.  
I. Every imitation should be undertaken in a possible thing; but it is impossible to express the Miracles of Christ, or to perform such miraculous works as he did; Therefore Miracles are nor to be imitated.  
II. That which is unprofitable, and whose success is desperate is not to be undertaken, but to imitate the Miracles of Christ is such (for what profit or good can a man reap by undertaking a thing, which he knows he can never accomplish, neither will ever be able to bring to pass) And therefore the Miracles of Christ are not to be imitated.  
III. that which is wicked should not be undertaken, But it is wicked thing to imitate the Miracles of Christ: Therefore they are not to be imitated. Christ by his Miracles, separated and differenced himself from all mortal men, as the true Messiah promised to the Fathers; as was showed before Verse 4, 5. where Christ shows to john's Disciples, that he is the true promised, and expected Messiah, and proves it by his Miracles: because he did those great works which were only proper unto the Messiah to do. And therefore it is a great diminution of Christ's glory, for man to imitate that, which is only proper for the Mesas to do by his own power. Indeed Christ gave power to his Apostles, and some holy Martyrs, to work some Miracles: but yet this is but a rotten foundation, to build an ordinary imitation of Christ's upon: For  
First, that power was extraordinary; and therefore no rule for an ordinary imitation.  
Secondly, that power was given unto them by Christ, they had it not of themselves: and therefore these Miracles are not to be imitated by those who will confess, that no such extraordinary, and special power is given unto them by God, or Christ.  
Thirdly, we have precedents, and examples, that the Apostles and some of the holy Martyrs wrought Miracles; but we have neither power to do so, nor precept to strive to do so.  
Fourthly, although we read of some Miracles, which were done by these, yet we no where read that either Apostle or Martyr did undertake any such thing of himself, or of his own free accord; that is, would work Miracles when they pleased, and how they pleased, or of what sorts they pleased: For certainly in the working of Miracles they were directed, moved, and stirred up by the holy Spirit; and therefore their action is but a bad ground, or proof for those who ordinarily will imitate these extraordinary Miracles.  
Secondly, some of Christ's actions are agreeable Answ. 2 to his calling; he was not made a judge here, nor a King; and therefore he would not call for fire from heaven. Wherefore such actions do not conclude for other vocations: As for example, Christ was not a temporal King, or judge; therefore amongst Christians, there must be neither King nor judge; follows not. For in the Church and Commonwealth are Kings, and Magistrates, and great men; and it is necessary that there should be such. Christ was poor, and yet substance, possessions, and riches are sometimes requisite (ad decorum:) And therefore it is an error for any, to enjoin poverty upon all; and grossly false, that all men are equal in a Christian Commonwealth, as the Anabaptists hold.  
Thirdly, some of Christ's actions were Moral, Answ. 3 and some admit of of a Moral application, and all these are to be imitated by us: As,  
I. Christ was a Lamb without spot, not tainted with any sin at all, either in action or affection. Thus we should labour to cleanse ourselves from all pollutions, both of the flesh and spirit, 2 Corinth. 7.1.  
II. Christ devoted himself wholly up unto the service of his Father; yea, offered up himself unto his Father for us: So we should labour to offer up ourselves, as a living and acceptable sacrifice unto God, Psalm 40.7.  
III. Christ patiently endured the Cross, and underwent the shame, Heb. 12.2. So we should patiently bear the Cross for Christ's sake, Mat. 16.24.  
iv Christ after he was dead rose again: So we should labour to rise to new obedience.  
V Christ ascended into heaven after his Resurrection: So we should labour to ascend in our hearts, and affections, setting them upon heavenly things, Colos. 3.1. Philip. 3.20.  
VI The life of Christ was generally holy, and replenished with all virtues, 1 john 3.3. And herein we should labour principally to imitate him. He was meek (in this verse) so should we be. He was humble, Philip. 2.5. so should we be. He was patiented in adversity; he was beneficial, and helpful unto others; he was loving unto all; he was constant in the preaching, and profession of the truth; he pardoned his enemies; he prayed for his Persecutors; he was subject to his earthly parents, and obedient to his heavenly Father, even unto death: In a word, there is no virtue, either Moral, or Theological, but we have the example of it in him. And therefore, there is great reason, that we should be careful to obey this his Precept, and learn of him.  
§. 3. For I am humble and meek. Sect. 3  
Why doth Christ propound his humility, and Quest. 1 meekness unto us?  
First, for our example; because as was showed Answ. 1 before, he teacheth us by his example. Hence I might observe: That Christians should labour (by Christ's example) to be meek, and humble: But I pass this by, entreating the Reader only, to mark what was said before, Chap. 5. vers. 3. and 5.  
Answ. 2 Secondly, Christ propounds his humility, and meekness unto us, to teach us his nature in teaching: Observe. Or, that he is a Doctor, meek and gentle; for he was humble two manner of ways, viz.  
I. In his life and conversation. And,  
II. In his Doctrine, Ne deterreamur praeconio Majestatis, Gualt. s. Now that Christ was a gentle and meek Doctor, appears thus. He was meek,  
First, in his Doctrine which he taught. The Gospel which he preached, was a Proclamation of free mercy; he exhorting men to come, and to buy, and that without money, or money-worth, Esay 55.1. He desired, but that men would feel themselves hungry, and thirsty, and then come unto him, and he proffered, and promised, to feed and refresh them, john 7.37.  
Secondly, he was meek in his manner of teaching; for he besought sinners to be reconciled to their Father, and his Father, 2 Corinthians, 5.19.  
Thirdly, he was meek in the using of his Disciples and Scholars; for he laid down his life for them, and in his life had a great care of them.  
Fourthly, he was meek in his Person; for he underwent all that was laid upon him. Read Esay 53.  
Quest. 2 How many degrees of Humility are there?  
The degrees of Humility are many, but the principal are these, viz: 

Answ. First, it is a great degree of Humility, for a man to humble himself to his superior, and better. It is a greater for a man to humble himself to his equal; but the greatest of all is, for a man to humble himself to his inferior and unequal; for this he learns of Christ, and herein imitates him, who submitted himself to john.  
Secondly, it is a great degree of Humility, for a man to be humble in his words; It is a greater for him to be humble in his works; but the greatest of all, is for a man to be humble in heart. Now in all these we imitate Christ, and all these we learn of him: For he was humble in his words, Psal. 22.6. He was humble in his deeds, as appears by his washing of the Apostles feet, john 13. He was humble in heart, as in this verse.  
Thirdly, it is a high degree of humility, when we repute ourselves to be as we are, or no better than we are; but is a much more high degree, to repute ourselves to be such, as we should be, if the Lord should leave us unto ourselves.  
Fourthly, it is a great degree of Humility, for a man to be humbled for the evils and sins, which he hath committed; it is a greater for him to be humbled for the good works and duties omitted: But the greatest degree of all, is for a man to be humbled for the perturbations, distractions, coldness, and infirmities which attend upon him, and molest him in the performance of good actions.  
Fiftly, it is a very high degree of Humility, when a man is humbled for his defects, weaknesses, and wants in spiritual things; it is a much higher degree, to be humbled for an abundance of virtues, and a great measure of grace (as a tree who stoops the lower, the fuller and better loaden with fruit it is) But the highest degree of Humility is, when a man humbles himself, according to the example of Christ, john 13, 14, 15. that is, although eminent and great, both in place and virtue, yet he thinks no office of love too base, or mean, to do for the least Christian, though never so much inferior to him.    
§. 4. For my yoke is easy. Sect. 4  
How many sorts of yokes are there? Quest. 1  
First, there is jugum Sathanae, & peccati: The Answ. 1 yoke of Satan and sin; this is a heavy yoke, and unto this all men are subject, until they come unto Christ, and take his light yoke upon them, Luke 11.22 and 2 Timoth. 2.26.  
Secondly, there is jugum hominis, the yoke of Answ. 2 man; and this is twofold, to wit,  
I. Pharisaical, which was contrary to the Gospel. And this Christ promiseth (verse 28.) to take off from all those, who feeling themselves burdened therewith, would come unto him: For there is an Antithesis between the yoke of the Gospel, and the Pharisaical yoke of Traditions.  
II. Papistical, which is contrary to Christian liberty, and consists in Ceremonies, and Traditions; whereof there are three sorts; namely,  
First, Mala illata, things which are simply evil, and yet brought into the Church: as Invocation of Saints, and adoration of the Eucharistical bread.  
Secondly, Adiaphora corrupta, things which being indifferent in themselves, are corrupted by them, and so corrupted imposed upon the Church; as Confession, the use of the Cross, and Marriage, which must be believed to be a Sacrament.  
Thirdly, Necessaria depravata, things which are necessary in themselves, but polluted and corrupted by them; as the Sacraments, good Works, Prayer, and Fasting.  
Thirdly, there is jugum Dei, the Lords yoke; Answer 3 and this is twofold, viz.  
I. Afflictionis, the yoke of affliction; now this God hath promised to take from the necks of his children (Esay 9.4. & 10.27. & 47.6.) And to put it upon the necks of the wicked; that those who will not bear the yoke of obedience and service, may bear the yoke of correction and punishment, jerem. 28.13.  
II. Legis, the yoke of the Law; and this is twofold; namely,  
First, Ceremonial, this was to continue only until Christ came, and by his death was abolished; for when (giving up the Ghost) he cried, Consummatum est, It is finished, then was the Law of Ceremonies abrogated; And Act. 16. the Apostles show, that we are free now from this yoke.  
Secondly, Moral, which must continue for ever, Psalm 1.19. And herein are two things, viz.  
I. The matter of this yoke; namely, Obedience. And,  
II. The manner of this yoke, namely, In the fear of the Lord; that is, we must not only labour to do whatsoever the Law enjoins, and eschew what it prohibits, but we must do it with a filial, and religious reverence and fear.  
Answ. 4 Fourthly, there is jugum Christi, the yoke of Christ: and this the Text speaks of.  
Quest. 2 How manifold is the yoke of Christ?  
Answer. Twofold; namely, Crucis, legis, the yoke of Affliction, and Evangelicall obedience: For Christ requires these two things of all, that belong unto him; namely,  
I. That they should suffer all, that he lays upon them. And,  
II. That they should do whatsoever he requires of them. And both these are included, in Matth 16.24. where our Saviour commands us, To take up our Cross, and follow him.  
Quest. 3 What yoke doth our Saviour here speak of?  
Answ. 1 First, some say, that he speaks, De jugo legis, of the yoke of the Law only.  
Answ. 2 Secondly, some say, that he speaks, De jugo Crucis, of the yoke of the Cross only.  
Answ. 3 Thirdly, I conceive that Christ speaks directly, and immediately, of the yoke of the Law, and Obedience; and implicitly of the yoke of the Cross; because he both assists us, in doing that which he requires, and in bearing of that which he imposes, as follows by and by: And therefore we are commanded (verse 28.) to submit our necks to both these yokes; and in this verse (for our comfort) our Saviour pronounceth them to be both light.  
Quest. 4 Why doth our Saviour call the yoke of the Law, and Cross, his yoke; for my yoke is easy?  
Answ. 1 First, he calls the yoke of the Law his, for these causes; namely,  
I. Because he did cooperate, and concur with the Father, in the giving of the Law, Opera Trinitatis, ad extra sunt indivisa: And therefore without doubt, Christ had a hand in the promulgation and pronouncing thereof; and so in that regard may justly call it his yoke.  
II. Because it was confirmed by him: he openly protested, that he came not to destroy, or abrogate, but to ratify the Moral Law, Matt. 5.17. etc. He came not to free Christians from the obedience hereof, but obligeth them to obedience thereunto: For his will is his Father's will, and his Commandment, his Father's Commandment; and therefore in this regard it may be called his yoke.  
III. Because it was borne by him, and absolutely performed and kept by him: Take my yoke upon you, etc. As if he would say, the yoke that I have borne myself; for it is easy, I having perfectly kept, and obeyed it. Ano thus also it may be called His.  
iv Because he took away the rigorous, and impossible conditions thereof: It was said (before his coming) Fac hoc & vive, do this and live, and without the full and perfect obedience thereof, ye shall not live; but Christ hath mitigated this rigorous Law, and now assured us, that for his sake God will accept of the will for the deed. And therefore for this his mitigating, and dispensing of the hard conditio s of the Law, it may be called his yoke.  
V Because he gives us power, (in some measure) to obey and observe it. For my yoke is easy; as if he should say, the yoke of the Moral Law which was imposed upon you by my Father, and confirmed by myself, is an easy yoke to you, because I will enable you to bear it; and that which therein you cannot do of yourselves, I will do with you, and for you. It is my yoke, because I bear the greatest weight of it; and therefore refuse not you to undertake it; for what with that which I bear myself, and what with the strength I endue you withal, your burden is but easy, and your yoke light: And thus also it may be called Christ's yoke, because he bears one part himself (as follows by and by) and gives us grace and strength sufficient to bear the other part, with joy and comfort.  
VI It may justly be called Christ's yoke, because he rewards the obedience thereof: As is most plainly laid down in the two former verses, where he promiseth to refresh, and to give both spiritual and eternal rest, to all those who submit their necks to this yoke; and labour constantly and perseverantly, to perform absolute, perfect, and universal obedience to this Law. And thus we see in what regards our Saviour calls the yoke of the Law his yoke, for these causes, viz.  
Secondly, our Saviour calls the yoke of the Answ. 2 Cross and Affliction, his yoke.  
I. Because the crosses and afflictions which we suffer, are imposed upon us by his will and permission; For without that no enemy, or calamity could touch us.  
II. Because we bear the Cross by his example; therefore it is called his yoke.  
III. Our Saviour calls our crosses and afflictions, his yoke, that thereby a difference may be observed, between the scourges of wicked men, and the crosses of believers; for these are his yoke, but not those.  
iv The Cross is called Christ's yoke, because he hath sanctified this yoke by his own body, which on earth was subject to crosses, afflictions, and persecutions for us.  
V Because our Saviour doth so moderate our afflictions, and crosses, by the aid, assistance, and comfort of his holy Spirit, that they become light unto us: therefore they are called his yoke.  
How doth our Saviour say, that his yoke is easy and his burden light, seeing that he saith, Matth. 7.14. Quest. 5 That straight is the gate, and narrow is the way that leads unto life: and therefore, verse 13. commands us to enter in at the straight gate: And again, in the 12. verse of this Chapter, he saith: That the kingdom of heaven suffereth violence, and the violent only take it, who strive to enter therein by force: And Mark 10.25. he saith, that it is easier for a Camel to go 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 be impossible, for a rich man to enter into heaven; not because riches are evil 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 Christ's 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 slothful men; and not to those who are industrious and painful: A sluggard thinks a light burden heavy, but a laborious man makes nothing of a hard task.  
Answ. 3 Thirdly, but the Objection simply is true, that the way unto life eternal is hard, and full of labour, and cannot be walked in, much less, walked through, to the end, without toil and travel, as is plainly expressed in the places objected, Matth. 7.14. and 11.12, and appears evidently thus: Wedlock is a sweet bond, where both husband and wife draw in one yoke: but yet a bond, it is a pleasant burden, Conjugium a jugo, it is no other than a yoke, and full of thorny cares, and labours; although so delightful, and pleasing, that neither husband nor wife would desire to be freed from that bondage. Thus howsoever the faithful may (and doe●) think this yoke of Christ sweet and pleasant, (as follows by and by) yet in itself 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 find, and easy to lose, yea it is very slippery, and therefore except we be careful, and heedful of our steps, we may easily fall.  
II. The burden that is laid upon our backs to bear, is heavy, and (which adds to the weight thereof) we must bear it long, even so long as we live; for otherwise we begin in the Spirit, and end in the flesh, and so come short of our reward.  
III. The works of Religion, and the duties required of us, both in regard of God, and our brethren, and ourselves, are very hard and heavy, as every one will find that undertakes the task.  
iv Our Spirits are naturally both weak and dull, except they be awakened, and quickened by a continual and renewed work of the holy Ghost, yea  
V. Our enemies are both many and strong that labour to pull us out of this yoke, & lead us aside from this way. And therefore these things considered, we must needs confess, that the way of active and passive obedience which leads unto heaven, and this yoke of Christ, is in itself, heavy, and hard.  
Answ. 4 Fourthly, our Saviour doth not say that his yoke is easy and light to all, but only to those who learn of him to be humble and meek, and of Saint Paul, to want and abound, and in every estate and condition to be contented.  
Fiftly, one and the same thing may be easy and hard, light and heavy, to one and the same man in regard of a divers time; that is, the yoke Answ. 5 and burden of Christ, may seem (and be) heavy to a fresh water Soldier, and new beginner, who is not yet acquainted with that spiritual joy and inward comfort that attends upon the righteous who are strong in the Lord: but in time, it becomes pleasant, delightful, and light, by exercise, and practise, by a growth and increase 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 easy to the spirit of the true believer, 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 relish of Christ, than nothing seems hard or difficult unto them, which is imposed by him.  
Sixtly, the commandments of God, and yoke Answ. 6 of Christ, are in themselves, and in their own nature sweet and delightful (as follows by and by) but in regard of our frailty, and proneness unto evil, 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 jugum grave, a heavy, 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 general being full of calamities.) And therefore the cross that attends the yoke, doth not prove it to be simply heavy; seeing it induceth no greater miseries to the righteous, than Nature itself doth to the wicked.  
Secondly, those evils & calamities which Nature Answ. 2 subjects wicked and worldly men unto, are very heavy, grievous, and evil 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 heavy, 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 heavy.  
But it will be objected again, If it be a Yoke, Object. 2 and a Burden, then how can it be light? and if it be light, then how is it a Burden?  
First, the speech is figurative, and the phrase Answ. 1 borrowed from a yoke, and natural burden.  
Secondly, our Saviour by this phrase, doth Answ. 2 neither conceal the burden, nor silence the sweetness of it; but conjoins them both together, calling it both (jugum & Suave) a yoke, and a sweet yoke. Onus apposuit, & leve adjecit. Chrys. s. He no sooner telleth us, that it is a burden, but he adds withal, that it is but light. Men join Oxen together with a yoke, and Camels with a bridle or halter, that they may be as burdens. But we must note, that there are two sorts of men who impose these burdens; to wit, I. Some put a yoke upon others, and oppress 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 heavy, nor hard.  
Object. 3 The nature and condition of this yoke, prove it to be both heavy 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 cross, 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 enjoins us to deny ourselves, Matth. 16.24. which denial 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 temporal things whatsoever, if they hinder us from Christ. Thirdly, Patience in all afflictions and crosses whatsoever. Fourthly, humility and meekness, though we be therefore contemned by others. Fiftly, self-denial, and an absolute devoting of ourselves 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 cruel 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 cross is light, in regard of our deserts; short and light, momentary, and merciful are all our afflictions, in comparison of that which we have deserved. Thirdly, light is the yoke, both of the Law and Cross, in regard of that yoke which the Lord might have laid upon us. The Lord hath despotical 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 burdens, 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 confess, that his yoke is easy. john the Cardinal de Medicis, who afterwards was Pope Leo, being restored unto Florence, by the force and power of the Spaniards, having been before 18 years in exile, invented this device: His Impress 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 show that his government should be gentle with all clemency. And thus in regard of Christ's great power over us, and gracious and mild governing of us, we may safely conclude, That his yoke is easy, and that he rules us with a soft and an easy hand.  
Fourthly, Christ's yoke is easy, both in regard of the Ceremonial and Moral Law, imposed by God. I. In regard of the Ceremonial Law, and the multitude of Ceremonies, and Legal Traditions contained therein, the yoke of Christ is light and sweet. II. In regard of the Moral Law, Christ's yoke is easy: 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 jugum Legis, the yoke of the Law is importable, or so heavy, that it cannot be born, Acts 15.10. but jugum 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 transgress the least of all the commandments. But the Gospel doth confer 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 easy 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 easy, 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 Mediators, or by the multitude of laborious Ceremonies to come unto salvation, (as the Law did) but to seek unto one Mediator, and to lay hold upon salvation, by him. And therefore in regard of this Doctrine, Christ's yoke is easy. II. The Doctrine of Charity doth teach only to love one another: Now is not this easy? 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 yield to this Evangelicall Doctrine of love, and then we shall think Christ's yoke to be but easy. III. The Gospel teacheth us, that Christ by himself, without either help, or price, or merit from us, purchased our Redemption, john 1.12. and 8.36. Rom. 8.2. and 1 john 5.3, 4. Now to be freed and delivered out of the captivity of satan freely by another, without any ransom paying of our own, is certainly a pleasing Doctrine; and therefore in regard thereof, Christ's yoke is easy. iv The Doctrine of obedience teacheth nothing but that which Nature itself teacheth to be good; and therefore in this regard also, Christ's yoke is easy. To lead a virtuous life, flying from all sin and wickedness, is a thing that may easily be born by any man: for what grievous thing doth he impose upon the necks of our Minds, (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 drunkenness, 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 burden, (saith Hilary, Can. 2.) or more to be approved, than to abstain from wickedness, to be willing to do good, to be unwilling with evil, to love all, to hate none, to obtain things eternal, and not to be taken with these transient things? And thus Christ's yoke is easy, in regard of the Doctrine thereof; which, although it be grievous to Nature, yet it is agreeable to the light of Nature, and easy in regard of Grace.  
Sixtly, Christ's yoke is easy, in regard of the yoke of sin and satan: vita vitiosa gravior. Chrys. s. A vicious life is more laborious and burdensome than a virtuous. There is no burden heavier than the conscience of sin, and none lighter than a good conscience: there is no punishment greater than the punishment of sin, neither any reward greater than that which shall be conferred upon those who bear Christ's yoke: A man can serve no worse Master than Satan, nor better than Christ: and therefore how great is the folly, and madness of those, who refuse to bear Christ's yoke, and in the mean time willingly submit their necks to Satan's. Thus Chrysostome saith that the yoke of Christ is light, sweet, and easy, compared with the yoke of sin, which is born by wicked men, (Chrys. s.) And he proves it thus: I. Because sin is a most heavy burden; according to that of the Prophet David, Mine iniquities are gone over my head; and as a heavy burden they are too heavy for me, Psalm 38.4. And Zachary, chap. 5. verse 7, 8. saith, The burden of sin is like a Talon of Lead, which presseth a man down to the ground, and will not suffer him to rise. II. Because Christ is a most sweet and gracious Lord: and therefore David exhorts all, but to taste and see how good and gracious he is, (Psal. 34.8.) and then they will never refuse to submit their necks to his yoke. III. Because the sweet pleasures of sin, and delights which carnal and wicked men find in the service of satan, will all vanish away as a dream in the night, Wisdom 5.6, 7, etc. But the sweetness of Christ's yoke endures for ever; for the bearers thereof shall have peace of conscience, and internal joy here on earth, and eternal felicity and happiness in the kingdom of heaven. iv Because the end of wicked workers is death and destruction, Rom. 2.4. and 3.6. and 6.23.  
Seventhly, the yoke of Christ is light, in regard of his example, for he hath born it himself: Ordinarily a man doth not think his own burden so heavy, as he would think another man's: that is, a man carrieth with more ease and willingness, that which is his own, than that which is another's: and to take a great deal of pains for ourselves, is not so troublesome or irksome unto us, as to do the like for another. Now Christ bore the yoke and burden for us, and that willingly, thinking it (out of his love to us) to be but light and easy, and therefore we should not think it hard, to bear our own burden, or unwillingly submit our necks to that yoke, which in duty we ought to carry. Besides by Christ's bearing of this yoke, it is become more easy unto us: For I. We see that it is a yoke which may be born, because our Christ hath born it. And II. It is made lighter unto us, by Christ's bearing thereof. The yoke that cattles do bear, is very heavy when it is new and green, but when it is dry, and somewhat worn, it is more soft to be suffered, and more light to be carried: And therefore our blessed Saviour would not incontinently after his birth burden us with the yoke of his Law, but first did carry it some three and thirty years himself, that it might become seasoned, and more light unto us. For what hath Christ commanded us to do, that he hath not first done himself? what yoke hath he cast upon our backs, that he first hath not born upon his own shoulders? If he commanded us to fast, he fasted: if he commanded us to pray, he prayed: if he commanded we should forgive, he pardoned: if he commanded us to love, he loved: if he commanded us to die, he died. And therefore let us look upon Jesus, the Author and finisher of our Faith, and think that we saw him with this yoke upon his own neck, and this burden upon his own back, bearing and carrying them for our sakes and examples, that is, bearing them himself, that so they might become easier unto us; & that seeing he carried them, we may not refuse to bear them, but be encouraged to undergo them, because if the Master did carry them, than well may the servant; if he did bear them for our sakes, than we may well bear them for our own. And thus the yoke becomes easy unto us by Christ's bearing of it.  
Eightly, Christ's yoke is easy in regard of the short, small and momentary time that it lieth upon us. A Porter thinks a heavy burden light, if he be to carry it but to the next door, or a little way off. No man thinks much of great toil, and travel, if it be but of short continuance. And therefore in this respect, Christ's burden is light: The yoke of the Cross is but momentary, (as Paul himself saith) our light afflictions, which are but for a moment, (2 Cor. 4.17.) where the second is an Exegesis of the first. Was Paul's afflictions light? No, but very heavy, as appears most clearly by the 8, 9, and 10 verses of that same Chapter. Then why doth he call them light, if they be heavy? Because Magna brevis, they were but short and momentary. The life of man is like the Day of an hireling (saith job, 7.1.) And therefore who will think either the yoke of the Law, or the burden of the Cross, to be heavy, seeing they are to bear them but a day, yea (in regard of eternity) but a moment? Life is short, & our labour is of the same length & Last; for when once the night of death approacheth, than all tears shall be wiped off from our faces, than our yoke, and burden shall be taken off, and we shall be made happy and blessed, by the enjoyment of eternal rest, Rev. 14.13.  
Ninthly, the yoke of the Law is light & easy, in regard of the purity thereof; for the Law of Christ is pure, and all his Commandments are holy and just, and good. Moses Law did allow of Divorcements, and Usury: Phoraneus granted to the Egyptians by a Law to be thiefs. In Lycurgus his Laws, manslaughter was not chastised. By the Law of Solon Solonius, Adultery was dissimuled: Numa Pompilius held it lawful for a man to conquer, as much as he could take, although he could pretend no other colourable title at all unto it, than the purchase by dint of sword. The Lydians used not other Marriage than this; that he who first could allure a maid unto folly, and entice her unto fornication, should be her husband. The Baleares commanded, that the Bride should not be given to the Bridegroom, before the next kinsman had used and deflowered her. These and such like Laws we may justly say, were hard, heavy, and grievous; but the holy and sacred Law of Christ, is so right in the things it doth admit, and so pure and sincere in the things it doth permit; that it doth neither suffer vice, nor consent to the vicious man. And therefore may be called light in this regard.  
Tenthly, Christ's yoke and burden is light and easy unto the faithful, in regard of that love which they bear unto him; for love (we know) makes all things light, the property thereof being to turn the rough into plain, the cruel to gentle, the bitter to sweet, the unsavoury to pleasant, the angry to quiet, the malicious to simple, the gross to advised, and also the heavy to light. He that loveth, neither can murmur at them, that anger him; neither deny that they ask him; neither resist when they take from him; neither answer, when they reprove him; neither revenge if they shame him; neither yet will be gone, when they would send him away. What doth he forget, that doth love with all his heart? what leaveth he undone, that knoweth not but to love? whereof doth he complain, that always doth love? In a word, the heart that loveth entirely without comparison, much more is that pleasure that he taketh in love, than the travel that he passeth, or taketh in serving, 
k Guevara, pag. 48. Familiar Epistles. .  
Eleventhly, Christ's yoke is light and easy, in regard of the sweetness thereof: for there is such a change wrought in the affections of the faithful, after they are once brought unto Christ, that they think his word no longer to be a hard saying (john 6.60.) but rather as honey unto their taste; delighting more in the service of Christ, then ever they did in the service of sin, the joy of the one being , the other light and vain.  
Twelfthly, the yoke of Christ is easy, in regard of the help we have to bear it; although without this assistance the yoke be heavy. If a Father should command his child, to take up some great block, and carry it in; he would answer that it is too heavy for him to bear; but if the Father take it up, and bid him to support, and bear up the end thereof, than the child will say, that it is light; because his Father carries the greatest weight by much.  
Thus our blessed Saviour doth not compare his blessed Law to Timber, Stone, or Iron; but only to the yoke, because all those things may be carried by one alone: but to draw the yoke, of necessity there must be twain: To teach us, that even at the present hour, when the good Christian shall put down his head under the yoke to carry the same; forthwith on the other part, Christ puts himself to help him. None calleth Christ, whom he doth not answer; none commend themselves unto him, whom he doth not secure; none doth travel, or labour for him, whom he doth not help; For he who commandeth us to take up this yoke, he himself doth help us to bear it. With such a Guide as this, who can lose his way? with such a Pilot as this, who fears drowning? with such a Captain as this, who despaireth of victory? with such a Companion as this, what journey can be tedious? with such a Copartner, and Fellow-helper as this, what yoke can be heavy? If any should say, ah, but Christ is now in heaven, and hath left us to bear the yoke alone: I answer, we are not alone, for he hath given unto all those, who willingly submit their necks unto his yoke, a blessed Comforter, even his ever-blessed Spirit, to be with them; who,  
I. Strengthens, and enables them to bear the yoke of obedience, and in some measure to perform acceptable service unto the Lord. And,  
II. Corroborates, and strengthens them with patience, to bear the yoke of the Cross, making a way for them to escape out of all afflictions, and laying none upon them, which is above their strength to bear. And,  
III. Affording unto them such a measure of peace, joy, and spiritual comfort, in all their do and sufferings, that nothing can deject or cast them down; but in all these things they are more than Conquerors, through him that loves them, Rom. 8.37. etc.  
Lastly, our Saviour's yoke is easy, in regard of the reward, Duo sunt quae faciunt opus facile: Primo affectus operantis. Secundo pretium rei ●dipiscendae. jacob. de Val. Psal. 118. That is, two things make a work easy: to wit,  
I. The affection and love, which the Workman hath unto the work: as was showed before.  
II. The excellency, and worth of the thing, which we desire to obtain, or the greatness of the reward which shall be conferred upon us for the work: If a Porter shall be desired to carry a heavy burden; yea, and something fare, yet he refuseth it not, neither is discouraged with the weight thereof: but rather thinks it light and easy, if his reward therefore shall be extraordinary: Now we know, that great is the reward which shall be given to all those, who faithfully and cheerfully bear this burden (as is plain from 2 Corinth. 4.17. and Hebr. 11.26. and 12.2. and Luke 22.28. etc. and 2 Tim. 2.12. and Act. 5.41. Rom. 5.3. and 8.37.) yea, that there is no comparison between the work and the reward: For what comparison, or proportion is there, between a corporal work, and a spiritual reward, a temporal work, and an eternal reward, an earthly work, and an heavenly reward, a momentany work, and a perpetual reward, an imperfect work, and a perfect reward, a finite work, and infinite reward, a corruptible work, and an incorruptible reward? And therefore in all these regards, we may say with our Saviour, in the Text, that his yoke is easy, and his burden is Light.    

Reasons of the Author's brevity, in the following Chapters.  
CHRISTIAN READER, I thought good to give thee notice, that when (at least, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I had finished the eleventh Chapter, I heard (which I profess I knew not before) that both Calvin, Musculus, Marlorat, and Gualther, (which thou mayst see, I made some use of) were in English, with divers others (which I never saw) upon this Gospel. And therefore this is one cause, Reason 1 why I have left my former Method (which was more long) and given thee only some few Notions upon some few verses of every Chapter which follows; for the most part omitting more verses, than I have touched upon; and in those which I have pitched upon, being very short; sometimes raising but one Observation, or solving some one Question, or answering some one Objection out of a whole verse.  
Again, my intent at first, was to imitate and follow Dr. Mayer, who hath observed some special Reason 2 things out of every Book of the New Testament, in some Chapters opening but three verses, in some fix, in some eight, in few or none at all above ten; leaving thus elbowroom enough for whosoever shall come after. Thus (in imitation of him) I have also done, touching upon half a score, or a dozen verses, or , in every Chapter, taking only up a few glean after him. S. Augustine saith, this is a reason of writing, and printing Books, and consequently of reading them:  sic bonae notiones, quasi virgulis lunatis sigantur, ne ut aves avolent; that so good notions may be held, as it were, with Lime-twigs, and not like birds fly away, as they often do, when a man only heareth them.  
This was another cause of my printing these short Collections, and Observations upon this Gospel; Reason 3 that so those things, which in my reading and study I met withal, and which (in my weak judgement) were worthy of observation, might not be lost, but rather be made (by publishing them to the world) publicly profitable.   

CHAPTER XII.  
Verse. 5 VERS. 5 Or have ye not read in the Law, how that on the Sabbath days, the Priests in the Temple profane the Sabbath, and are blameless. 
Quest. Whether is it lawful to work, or not, when the case stands so, that either we must work, or there is a moral certainty, that the fruits of the Harvest will receive a sensible hurt, to the prejudice of our life or livelihood?  
Answ. In this case it is not only lawful, but also our duty to work; and we break the Sabbath, except we break it: Christ here saith, That the Priests, labouring in the Temple, did profane the Sabbath, and yet were guiltless. How so; profane, and yet guiltless? Because those their Temple works, (had it not been on such occasions) would have been a profanation of the Sabbath. The sense of a Law, is the Law; now according to the Letter of the Law, the kill of sacrifices, and other Temple-workes, were to see too, a profanation of the Sabbath; but in the true meaning they did sanctify, and not profane it. Right so: In case of necessity we profane the Sabbath, except we profane it: For both necessity herein hath no Law; and besides it doth add a new relation to the work we do; not a new Ens, but a Modus entis. And there is not the greatest toil in the world, but in this sense, it is a keeping of the Sabbath holy: For the Sabbath was made for man; (that is) not only for the very being of man, but for his well-being: and therefore whatsoever by necessity, without fraud, or covin, is to be done on that day for the comfort of man, that now is turned into a very Sabbath work: If any desire to see this Question discussed thoroughly, I refer him to Mr. Pembles obscure places explained, Chap. 18. pag. 375. I conclude that no understanding Christian will (I think) make question, but that upon some urgent occasions, and enforcing necessities, a man may work: as for example; if a fire should break forth upon the Sabbath day in divine service, or Sermon time, it were undoubtedly lawful to labour to quench it, although it could not be done without pains, and also without taking us off, and from the religious duties of the Sabbath. If those who live in a fenny country, should have a Wall, or Bank break upon the Sabbath day, through which the water entering, both Cattles and houses should be in imminent danger to be lost and laid waste, without present and speedy help: In such a case, certainly a man may work; yea, if they do not, they neither understand our Lords will, nor perform the duties of the Sabbath.   
Verse. 7 VERS. 7. But if ye had known, what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 
Sect. 1 §, 1. Volo, I will.  
Question What is meant here by I will?  
Answ. 1 First, Volo misericordiam ostendere (Hier. s.) I will show mercy. From whence I might observe, that salvation proceeds from the mere mercy of God: But I pass this by.  
Answ. 2 Secondly, Volo ut misericordiam ostendati● inter vos (and thus the most expound it) I will have you to be merciful one towards another. Hence observe:  
Observe. That true obedience is to be performed according to the will of God, Matth. 6.10. and 7.21. and 12.3. Rom. 12.3. Ephes. 5.10.15. and 1 Thessaly. 4.3.  
Sect. 2 §. 2. Volo misericordiam, I will have mercy.  
Observe. We may learn hence, that mercy is the best Religion, james 1.27.  
Quest. 1 Why doth not the Lord say, Volo justitiam, I will have justice?  
Answ. 1 First, lest he should seem to seek himself, and not us.  
Answ. 2 Secondly, because justice in itself doth convince the conscience.  
Answ. 3 Thirdly, because many would have justice, and not mercy; and therefore that we might learn of our Father to be merciful, he saith, I will have mercy.  
Answ. 4 Fourthly, because mercy doth both approve, and regulate justice.  
Quest. 2 Why must we be merciful?  
Answ. 1 First, because Deus vult, God will have us merciful, and his will must rule us.  
Answ. 2 Secondly, because Charity is the sum of Religion, Matth. 22.39. and 1 john.  
Answ. 3 Thirdly, because herein we imitate our Father, who is a God of mercy, Luke 6.36.  
Answ. 4 Fourthly, because we have obtained mercy from our Father; therefore we must be merciful to our brethren, Mat. 18.22.  
Fiftly, because otherwise, we neither can be Answ. 5 assured of mercy from God or men, Matth. 5.7. and 7.2. and james 2.13.  
§ 3. And not sacrifice. Sect. 3  
What is the meaning of these words? Quest. 3  
First, some understand them Absolutè, simply Answ. 1 and absolutely; of a negation and rejection of sacrifices; but God is not contrary unto himself, abrogating sacrifices, before Christ (the Antitype) came.  
Secondly, some understand these words respectively; Answ. 2 and that either,  
I. Comparatiuè, comparatively, as if he would say, I desired mercy rather than sacrifice, and knowledge rather than  offerings, Hos. 6.6.  
Or,  
II. Exceptiuè as if he would say, I care not for sacrifice without mercy, Esa▪ 58.5 etc. These two last interpretations in g●●e●●ll, differ but little; but particularly they may be thus distinguished: to wit,  
First, in the sacrifices of the Jews, the former exposition seems to approve of sacrifices, although mercy be better; as the work of Martha was good, but Maries was better, Luke 10.4. As if the Lord would say, I approve of your sacrifices, but yet mercy is better than sacrifices: but this interpretation is not now to be admitted, because Christ being come, all the sacrifices are ceased.  
Secondly, the latter exposition rejects all things where charity is wanting: As if our Saviour would say, in the commanding of sacrifices I would have mercy, because this is the end, that is but the means. Hence then note.  
That the outward worship of Religion, Observe. without faith and charity, is not pleasing and acceptable unto God.  
What duties of Religion doth the Scripture Quest. 2 express to be unpleasing unto God without faith and love.  
First, without these, the sacrifices were not Answ. 1 pleasing, Esay ●. 11.15. and 66.3. jerem. 6.20. and 7.22. Hos. 9.4. Amos 5.21. Mich. 6.6. etc. Psalm 50.8. and 51.16. and 40.6.  
Secondly, fasting without these is not pleasing Answ. 2 Esay 58.3. etc. Zach. 7.5.  
Thirdly, all our prayers are ineffectual without Answ. 3 these, Prov. 15.8.29. and 28.9.  
Why will not outward worship alone please Quest. 3 God?  
First, because God being a Spirit, he must be Answ. 1 worshipped in spirit, and in truth, john 4.24.  
Secondly, because a man may perform outward Answ. 2 duties, and external worship, and yet in his life and conversation disobey God (1 Sam. 15.22.) But none are pleasing unto him, but those who labour sincerely to obey him.  
Thirdly, because our sins do so pollute our best actions, that nothing is pleasing unto God, Answ. 3 so long as our sins are not purged by faith, Agg. 2.15. Proverb. 21.27.  
Who are here to be blamed? Quest. 4  
First, those who trust in the work wrought, Answ 1 or in the bare performance thereof: for this may be done both without faith and love.  
Answ. 2 Secondly, those who perform outward profession, without inward subjection; who will both pray and hear, and yet not submit their wills unto the will of God, but continue to walk after their own hearts lusts.  
Answ. 3 Thirdly, those who make a profession of Religion, and in the mean time hate, envy, injure and oppress their brethren, Abak. 2.4. Esa. 61.8. Many think to hid their oppressions, & wrongs done under a pretence of Religion, like the Pharisees, who made longs prayers, that they might the more unsuspectedly prey upon poor widows.   
Verse. 10, 11, 12. VERS. 10, 11, 12. And behold, there was a man which had his hand withered; and they asked him, saying, Is it lawful to heal on the Sabbath days? that they might a●use him. And he said unto them, What man shall there be among you, that shall have one sheep; and if it fall into a pit on the Sabbath day, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? wherefore, it is lawful to do well on the Sabbath days. 
From these three verses, two or three general Questions may be considered of.  
Quest. 1 Why did the Lord appoint a Sabbath, or day of rest; and that too upon the seventh day?  
Answ. 1 First some Jews are of opinion, That the Sabbath being the seventh day, was appointed to be kept holy, because it is Satur's day, which is evil and unlucky to begin any work in. But this is a heathenish superstition, to seem to worship those things for fear, which are thought to hurt; as Tullius Hostilius, the third King of the Romans made the Quartane Ague, and Fear and Paleness, Goddesses. The Lord taught his people otherwise, that they should not be afraid of the Stars of heaven, nor worship those things which God had given for the service of men, Deut. 4.19.  
Answ. 2 Secondly, the special reason why the seventh day was kept holy, was grounded upon the Lord's example, that rested upon the seventh day, after the works of the Creation were finished.  
Answ. 3 Thirdly, divers Reasons may be yielded, why it was necessary that a day of rest should be appointed for the people of God; namely,  
I. This day was appointed and given, ad destructionem erroris; for the destruction of errors, because the Lord did foresee, that divers in the world would make question of the beginning, and creation thereof; as they which say, (2 Pet. 3.) Where is the promise of his coming? for convincing their error, the Lord commanded this day to be kept as a monument of the Creation.  
II. It was given to instruct us in the faith of our Redemption, to signify that Christ's flesh should rest in the Grave, according to that, My flesh shall rest in hope, Psalm. 16.  
III. It was given to prefigure the truth of the Promise; both in our spiritual rest from sin, (Damasc. de orthodox. fid. lib. 4. cap. 24.) as also in our everlasting rest in the Kingdom of God, Cyril in joan. lib. 4. cap. 51. Now in heaven we look for rest from three things, (according to Thomas) namely, First, A laboribus hujus vitae, from the labours of this life. Secondly, A tentationum concussione, from the trouble of temptation. Thirdly, A diaboli servitute, from the service of the devil.  
iv It was ordained Ad inflammationem amoris, to inflame our love, that being free from worldly labours, we might the better attend upon God.  
V It was given, Ad opera pietatis, for the works of piety: for otherwise some would be so covetous, that they would never leave working for gain, (Thom. in opuscul.)  
VI This day was ordained, that the bodies should be refreshed by this rest: for some through their unsatiable greediness, could scarce have afforded any rest unto themselves, especially unto them, who were at the command of others, as children and servants; Simler. s. Exod. 20.  
What things in the Sabbath were Ceremonial, Quest. 2 and Temporal; and what Moral, and Perpetual; and what Mystical?  
First, these things in the Jewish observation of Answ. 1 the Sabbath, were Ceremonial; namely, I. The prescript of the day, The Seventh day. II. The manner of keeping it, with the sacrifices, oblations, and other rites. III. The strict prohibition of all kind of works, even concerning their meat, as in gathering, and preparing of Manna, (Exod. 16.) yea it was not lawful upon that day, to kindle a fire, Exod. 35.3. and that under pain of death; for, he that gathered sticks, was stoned, Num. 15.4. The Sabbath was a shadow of our spiritual rest in Christ, and of Christ's rest in the grave. In all these respects, the Sabbath was Ceremonial, and bindeth not us now.  
Secondly, these things also in the Sabbath are Answ. 2 Moral, and Perpetual; namely, I. The rest and relaxation of the creatures from their ordinary labour; which was not the chief and principal, but Accidentalis finis, the accidental end of keeping the Sabbath, that so they might the better attend upon the service of God. Calvin. II. The Sabbath was instituted specially for the service of God; for the remembrance of his benefits; the setting forth of his praise; and the meditating upon his works; as the Creation of the world, the Redemption, and Resurrection of Christ; Simler. s. Exod. 20. III. Conservatio Ecclesiastici Ministerii, the conservation of the Ecclesiastical Ministry, was not the least, or last end of the Sabbath: that there should be in the Church ordained, and so preserved, Pastors and Doctors, who should divide the word of God aright, instruct the people, and exhort them to Repentance. Bastingius. Vrsinus.  
Thirdly, Thomas maketh the Sabbath Ceremonial, Answ. 3 in these four respects; namely, I. In the determination of the day. II. In the Allegorical signification, as it was a sign of Christ's rest in the grave. III. In the Moral sense, as it signifieth a cessation from every act of sin. iv In the Anagogical signification; as it prefigured our rest in the Kingdom of Heaven 
r Thom. 2.2. quaest. 122. Art 4 . But I rather with Vrsinus, take this spiritual Sabbath, which is begun in this life, in ceasing from the works of sin, and perfited in the next, to belong unto the Moral, and internal part of the Sabbath, than to the Externall and Ceremonial. The two first indeed are Ceremonial in the Sabbath; the other two are not properly Ceremonial, (seeing they are perpetual) but rather Moral, Spiritual, and Mystical.  
Answ. 4 Fourthly, As the Sabbath was unto the Israelites, Typical and Ceremonial (in shadowing forth first Christ's rest in the grave, and our spiritual rest in him) so now also it is Mystical, in showing our spiritual rest and cessation from the works of sin, as the Prophet applieth it, Esa. 58.14. teaching us, how to keep the Sabbath, in not doing our own works, nor seeking our own will. Besides, it is Symbolical, in being a pledge unto us, of our everlasting rest in the Kingdom of God; according to that of the Apostle, There remaineth therefore a rest to the people of God, Heb. 4.9.  
Quest. 3 What works were permitted to be done upon the Sabbath under the Law; and are allowed unto us under the Gospel?  
Answ. 1 First, there was a great difference among the Jews in the observation of their festival days: for the Sabbath was more strictly kept, than the rest, they being therein forbidden to prepare or dress, that they should eat, (Exod. 16.23.) or to kindle a fire, (Exod. 35.3.) But in the other solemn days, as in the first day of the Pasch, those works are excepted, which were about their meat, Exo. 12.16. and they only are restrained from all servile works, Leu. 23.7. And the reason hereof was, because the Sabbath was a special figure and type of our spiritual rest in Christ: and figures are most exactly to be kept, for the more lively shadowing forth of that which was figured. And therefore we have now more liberty in keeping of the Lords day; wherein it is lawful to provide for our food, and to do other necessary things, because the figure and shadow is past, and the body is come 
s Tostat. s. Exod. qu. 13. .  
Answ. 2 Secondly, notwithstanding the strict injunction of bodily rest, certain works were lawful to be done by the Jews, even under the Law; and much more by us under the Gospel. As  
I. Opera necessitatis, works of necessity, which could neither be conveniently be deferred, nor yet prevented. Of this kind is the necessary defence against the invasion of enemies; as 1 Mac. 2.40. So joshua with his company, compassed the walls of jericho seven days together, of the which number, the Sabbath must needs be one: It was also lawful for them to lead their Ox or Ass to the water, (Luke 13.15.) and if their Beasts were fallen into the pit, to help them out, Luke 14.5. and in this place. And it was lawful to save their Cattles, or their other substance, if any sudden casualty did endanger them: as if an house were set on fire, to quench it; if their Corn were like to be lost in the field, to preserve it; yea they might also in case of necessity, seek for their food upon the Sabbath; as the Apostles plucked, and rubbed the ears of Corn on the Sabbath, when they were hungry, and in so doing, are excused by our Saviour, verse 1, 2, 3, etc. of this Chapter.  
II. Opera charitatis, the works of mercy and charity might (and still may) be exercised upon the Sabbath day, as to visit the sick, to cure and heal the diseased, or for the Physician to resort to his Patient. Thus we see our Saviour cures on this day, verse 13. of this Chapter, and Luke 13.11. and john 5.8.  
III. Opera pietatis, religious works, or works tending to piety, were not inhibited, but allowed to be performed upon this day; as the Priests did slay the sacrifices, and offer them, & did other bodily works which belonged thereunto: and therefore they are said to break the Sabbath, and not to be guilty, verse 5. Not that indeed the Sabbath was broken by them, but this our Saviour spoke in respect of the vulgar opinion, that thought the Sabbath violated, if any necessary work were done therein, Tostat. s. Exod. 20. qu. 14. Thus the Sexton may ring the bells to call the people to Church, and the people may walk to their Parish Church, though somewhat fare off; and the Pastor, and Minister may go forth to preach; yea, study and meditate of his Sermon, although this be laborious unto the body; because all these being helps for the exercises of Religion, are warrantable and lawful.  
iv Opera voluntaria, works of pleasure and recreation: Now as for these we have Permission to use them, as they shall be no lets, or impediments unto spiritual exercises, as public prayers, the hearing of the word, the meditating therein, and such like: otherwise they are not to be used. Willet. Synops. fol. 498. Initio.   
VERS. 18. 
Verse. 18  Behold my servant whom I have chosen, my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgement to the Gentiles. 
We have all the three Persons of the blessed Trinity lively expressed in this verse; but I will speak but only of the third.  
How is the Holy Ghost distinguished from Quest. 1 the Father and the Son?  
First, he is distinguished from them by his Answ. 1 name; For this Person only is called the Holy Spirit, and neither the Father nor the Son.  
Secondly, he is distinguished from them by Answ. 2 office, for he is sent by them: God the Father sends him; as in this verse, and john 14. God the Son sends him, john 15. and 20.  
Thirdly, the true propriety which distinguisheth Answ. 3 this third Person from the first and second, is this; that he equally proceeds from the Father and the Son. How this is wrought is not revealed, except only that Christ once blowing, or breathing upon his Apostles, gave the Spirit unto them, john 20.  
What names are given to the Holy Spirit in Quest. 2 the Scriptures?  
First, sometimes he is called only Spiritus, a Answ. 1 Spirit, as Mat. 4. He was led into the wilderness of the Spirit, and john 3. That which is borne of the Spirit, and john 7. The Spirit was not yet given.  
Secondly, sometimes some Epithets are added Answ. 2 thereunto; as Spiritus Dei, Mat. 9 He saw the Spirit of God descending. And verse 28. of this Chapter, If I by the Spirit of God cast out devils, etc.  
Answ. 3 Thirdly, sometimes he is called Spiritus Patris, the Spirit of the Father, Matth. 10.20. and that,  
I. To distinguish him from all created spirits. And,  
II. To show that he proceeds, and is sent from the Father, or is of the same substance with the Father.  
Answ. 4 Fourthly, sometimes he is called Spiritus sanctus, the Holy Spirit; as Matth. 1. That which is borne is of the holy Spirit; and so verse 3.32. Whosoever speaketh against the Holy Ghost. Now he hath this name given unto him in a double regard, viz.  
I. In regard of his substance, because that is most holy. And,  
I. In regard of his substance, because that is most holy. And,  
II. In regard of his office, becasue he is the Fountain of holiness, bringing remission of sins, and working holy motions in the hearts of the faithful.  
Answ. 5 Fifthly, sometimes he is called the Spirit of truth, as john 14. and 16. And this name he hath also from his office; because he keeps the true Doctrine of the Lord, and leads the sincere Ministers of the Church, and the faithful people unto all truth; yea, because he dwells in those places and breasts, where heavenly truth reigns, and bears sway; but absents himself from all that love lies, and errors.  
Answ. 6 Sixthly, sometimes he is called Paracletus, the Comforter; because he sustains the heart of the faithful in affliction; by comfort, faith, patience, perseverance, and hope of eternal glory, john 14. and 15. and 16.  
Quest. 3 What are the offices, operations, and works of the holy Spirit?  
Answ. They are many, and respect either the Prophets, or, Christ, or the Apostles, or Ministers, or the faithful, and Elect people of God.  
First, the works 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, etc. 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, john 1. and Luke 4. jesus being full of the Holy Ghost, etc. and Luke 10 He rejoiced in spirit; although this may be understood of the internal motions.  
Thirdly, the operations of the Spirit respect the Apostles and Evangelists: he inspired them when they were to write the Scriptures, 2 Pet. 1.19. He 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 Ministry of the word of God; for he makes them able Ministers, he calls them to the work of the Ministry, yea he is the Governor of the Ministry, 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 faithful elect children of God: for  
I. He regenerates them, john 3. Except a man be born of water, and of the holy Ghost, etc.  
II. He quickens the hearts of men, and doth excite and inspire spiritual motions therein.  
III. He comforts and cheers sorrowful 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 behind them, saying, This is the way, walk in it.  
V He excites and provokes the mind unto an ardent invocation of God, teaching the faithful to pray in the Spirit.  
VI He gives to the faithful, 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 faithful, fervent, and frequent prayers unto God.   
VERS. 20. A bruised Reed shall he not break, Verse. 20 and smoking Flax shall he not quench. 
What is meant here by Flax? Quest. 1  
The word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. and hath divers significations; namely,  
First, sometimes it is taken generally for any thread.  
Secondly, sometimes more strictly, for a linen thread.  
Thirdly, sometimes for the string of a Harp.  
Fourthly, sometimes for a Fisher's line, which is made of thread.  
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 die, or go out, it makes a creeking or crackling 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 die; and yet this Christ will not quench. Hence then observe;  
That there is a weak Faith, which yet is true; Observe. 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, than a child, than a youth, than a man: or like a grain of Mustardseed, Mat. 13.31, 33. and 1 Pet. 2.2. for Faith groweth and increaseth unto perfection, as is clear 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 men's Elbows? must we cry peace, peace unto them? 1 Thes 5.3. must we not reprove them for their weakness of Faith? must we be blind leaders of the blind, and not tell them of their faults?  
Answ. Extremes 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 withal. And therefore three degrees are to be observed; namely,  
First, some utterly reject all weak ones; and tax all weakness (in Faith) of hypocrisy. Certainly these are either proud, or cruel 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 faithful 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 blameless; for a wavering, staggering, and doubting Faith is every where taxed: as Ephes. 4.14. james 1.6. Heb. 10.23.  
III. That it is every man's duty, perpetually to increase, and to labour to abound in Knowledge, Love, Faith, Spirit, and in all graces, and virtuous qualities, 2 Pet. 3.18. Rom. 15.13. 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 increase 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 seems to have Reason, by his imitating of Man; and the Devil is God's Ape, counterfeiting of a false Faith often for a true, as was in those who were always learning, but never came unto perfection, 2 Tim. 3.7. S. james saith plainly, That every Faith is not true, there being a false Faith as well as a true, james 2. And therefore, 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 Christ's 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 therefore we must always so hope in the mercy of God and Christ, that we endeavour still with all our might and strength, to increase 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 increase: for if they be always children, they are dwarves, and monsters in nature; wherefore we should try ourselves by ourselves, what we were a month, a year, or seven years since, and what we are now; and see how we have increased 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 Mind, and their brain is obscured: let us try therefore, whether we be not yet so blinded in our understandings, and so polluted in our Minds, that we are scarce sensible of our sins, and we have no desire to use the means appointed for the obtaining, and recovering of health.  
III. They despise counsel, and will not follow the Physician's advice: wherefore examine whether we submit our wills to the Lords will, or contemn his word, and walk according to the imaginations of our own hearts lusts?  
iv They seldom rejoice, except it be only in jests, or ridiculous, or childish things: so we should herein prove ourselves, and see whether we rejoice more in the world, or in our God; whether in vain pleasures, or solid delights; whether in the ways of sin, or the works of righteousness?  
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 whereby we may be edified & built up, we have neither true life, nor living Faith.   
VERS. 22. Then was brought unto him, Verse. 22 one possessed with a Devil; blind, and dumb, and be healed him, insomuch that the blind and dumb both saw and spoke. 
Sect. 1 §. 1. Then was brought unto him.  
Observe. 1 Two things may be observed from these words namely,  
First, that this man comes not of himself unto Christ, neither hath any desire to come, that we read of, but as careless of himself is brought by others, to teach us,  
That we are naturally careless of ourselves, and negligent in seeking unto Christ: God loved us, before we loved him: Christ died for us, when we were enemies unto him, and he called us unto him before we 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 heal them; as we see plainly. Mat. 9.28. Where our Saviour asks the blind men, if they believe in him, before he opened their eyes: And therefore he doth not always call or cure us, before we desire or seek unto him.  
Answ. 1 First, certainly men may repair unto Christ, yea pray unto him for temporal things, or for freedom from corporal evils, before they be 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 freedom, from spiritual evils, or cure for our souls with a true sense of our sins, and sorrow for them, and unfeigned desire to be healed of them, before Christ come unto us; for the desires and endeavours come from him who works insensibly in us, john 3. as follows in the fourth answer.  
Answ. 3 Thirdly, Christ requires faith of the blind men, before be cures them for these ends, viz.  
I. That he might show the singular faith of the blind men, to those who stood about him.  
II. That he might teach both them and us, that faith is the means of obtaining grace: and if any desire favour or mercy from him, they must believe.  
Answ. 4 Fourthly, Christ cures us of his own free grace, and not for any work of ours; yea he begets faith itself in us.  
Quest. 1 How many sorts of persons doth Christ cure and heal?  
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 be healed of him. And thus he cured the Genturions' servant, in whose behalf the Elders of the Jews were sent (Luke 4.7. etc.) 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 begged in the behalf of others: as Luke 7.4.  
Fourthly, sometimes he c●res, when he is not at all entreated, or any way sought unto: and thus he restored unto life the Widow's son. Answ. 4 Luke 7.13.  
Secondly, we see that this poor man, who is Observe. 2 brought unto Christ by others finds mercy; to teach us: That those who are by others drawn unto Christ may hope for mercy from him. Read john. 1.41.45. Acts. 8.4.5. and 11.19. And besides remember,  
First, that we can do nothing of ourselves: but the whole work of our conversion is Gods.  
Secondly, those who bring us to God, are his Instruments: as we see in Philip, Acts 8.29.  
Thirdly, it is a duty imposed upon us by God to help one another, and to labour to build up one another: according to our Saviour's speech to Peter: when thou art converted, strengthen thy brethren. And therefore it being Gods own Ordinance that we should mutually strengthen and help one another, those may hope for mercy who are brought to Christ, though by others.  
Who are here blame worthy? Quest. 2  
First, those who neglect to bring others unto Answ. 1 Christ: Oh remember how great and good a work it is to save the soul of a Brother from death. james 5.20. And therefore how fare do they wander from true Christian charity, who regard their Brother's pleasure, or substance, or life; yea his Ox, or his Ass, more than his soul. Answ. 2  
Secondly, those are to blame, who will not be brought unto Christ, but despise the counsel, advice, instructions, exhortations, and reproofs which are given, either  
I. By the Ministers; as they did, jerem. 51.9. Or  
II. By the Magistrates; as they did 2 Chron. 30.10. Or  
III. By friends and neighbours: as Luke 7.32. Certainly these will rise up in judgement against such, as would not be won, or alured by them to come unto Christ.  
§. 2. One possessed with a Devil. Sect. 2  
Doth Satan possess any, or is it only some Quest. 1 Melancholy humour that possesseth men?  
First, certainly Melancholy doth many great Answ. 1 and wonderful things, and produceth very strange effects, representing spectres and sights to the imagination, which are not present: for nothing (almost) is more usual, then for a Melancholy man to think, that he seethe that, which he sees not, yea  
Secondly, certain it is that the Devil is always Answ. 2 ready to abuse Melancholy, to the deceit and hurt of the party so affected.  
Thirdly, but it is most certain that sometimes Answ. 3 possession is the work of Satan, and not the effect of sickness; because those who are possessed do things which are above the power and strength of nature to do. For  
I. Such wiil declare what is done at the present time, in most remote places. And  
II. Will overcome very strong men; yea, break many and strong coards. This might largely be proved, but that in so plain a thing, it is needless to light a Candle.  
Quest. 2 Doth the Devil care for hurting of, the body? Is not he only an enemy to the soul of man?  
Answ. 1 First, certainly the Devil is an enemy, both to the soul and body of man; But yet,  
Answ. 2 Secondly, his chiefest enmity is against the soul, the best part of man. And hence:  
Answ. 3 Thirdly, he desires to infest, and possess the body; because that helps as a more ready means and way, to destroy the soul: and that,  
I. By perverting the senses and imagination. And,  
II. By drawing the man so possessed wholly unto his service; for such being not themselves, are wholly guided and led by Satan.  
Quest. 3 Are any now a days corporally possessed by Satan?  
Answ. 1 First, some say Obsid●ri nos, non Possideri. That men now adays may be both corporally, and spiritually assaulted, but not corporally possessed.  
Answ. 2 Secondly, some on the contrary say, that even at this time many are bodily possessed.  
Answ. 3 Thirdly, I conceive that it is enough to say; that,  
I. There is no certain rule given, how fare the power of Satan is restrained under the Gospel.  
II. But probably we may say, that some things do more agree to sometimes, then to other: And therefore I suppose, that this corporal possession did belong unto the former ages, and not unto this last age of the world. Here observe three distinct times.  
First, before Christ came, there were satanical Oracles, where the Devil gave responses and answers to those who came unto him; and although sometimes their answers were so ambiguous, that they might be interpreted either way; and sometimes proved apparently false (as might be showed by divers answers given by the Delphic Oracle) yet for the most part, they were true; and therefore the Devil was honoured as a God.  
Secondly, in the coming of Christ, the Oracles ceased giving answers, and became mute: (And yet in heathenish places, I mean amongst the Indians, there are some yet) and then the Devil began to rage, and grow cruel against the bodies of men; whence corporal possessions became frequent; and that,  
I. Partly from the malice of Satan. And,  
II. Partly for the glory of the Gospel, john 9.3.  
Thirdly, after the Church was established, And now there being no need of Miracles, the Devil seems to be bound, and restrained from the corporal possessions, which cannot be cured by any natural means, but only miraculously, or by means above nature.  
Here (as in Chap. 11.) we may say, that undoubtedly in corporal evils, spiritual are comprehended; and therefore this man teacheth us, what every man is by nature: namely,  
That by nature we are all subject to the power and dominion of Satan: as appears thus, Observe.  
First, he is called the Prince of the world: Answ. 1 yea, the God of this world, 2 Corinth. 4.4. And therefore,  
Secondly, it is necessary, that either Christ free us, and cast out him, or we can never be delivered, and set at liberty.  
§. 3. And the man was dumb. Sect. 3  
It is worth observation, how the enmity of Satan is principally bend against the tongue and speech; that being the most excellent member in the body. Read Matth. 9.32. Mark 9.25. and Luke 11.14.  
What use serves the tongue for, that the Devil Quest. 1 is such an enemy unto it?  
First, in general the uses thereof are many; Answ. 1 namely,  
I. With the tongue we glorify God, jam. 3.  
II. With the tongue we discourse with the Lord. As did Adam, jacob, and Moses often.  
III. We express our minds unto others, by our tongues. Vox index animi.  
iv With our tongues we utter hidden and secret knowledge.  
V With the tongue we pacify and appease wrath, Proverb. 15.1. as jacob did with Esau.  
VI With our tongues we give both sweet comfort, and sound, and safe counsel unto our brethren, which very difficultly would be expressed by signs, if we were dumb.  
VII. It is useful for a man's self; for therewith a man doth complain of his want and poverty; and therewith a man doth implore help, and seek remedy; and therewith a man doth utter his injuries and wrongs, and desires redress. It is an admirable thing to consider, how great variety there is in the tongue; for with that, sometime we speak gravely, sometimes jestingly, sometimes sharply, sometimes lovingly, sometimes harshly, sometimes sweetly, lingua à ligando (Rhoding) because a man seems to have the mind of his brother (as it were) in his hands, or rather in his tongue, to bind or lose as he pleases; for sometimes with the tongue a man doth incense and exasperate his brother, and sometimes therewith pacify him, sometimes we persuade, and sometimes we dissuade with the tongue; even as though it were in the power of the tongue, to make our neighbour do what we desire.  
Secondly, but the more principal, and particular Answ. 2 uses of the tongue are these.  
I. It distinguisheth man from all other creatures. For,  
First, the words of Angels are borrowed; they assuming strange bodies when they spoke unto men, which by and by, they laid aside. But men speak with their own tongues.  
Secondly, the Sea-monsters which have the form of men, or women in part, speak not, neither are heard to utter any language.  
Thirdly, the notes of birds are not called words or speech, because they understand not.  
II. It teacheth the Gospel and God, and Christ and the promises of the word; preaching the power of God unto salvation, 1 Corinth. 1.18.21. and the means to beget faith in us; Rom. 10.17. But there can be no preaching without a tongue, or speech.  
III. By Colloquies, conference, and discourse, both knowledge and grace is increased.  
iv By the tongue we set forth the praises of the Lord, and therewith we give him thanks for all his benefits.  
In the malady of this man we may further briefly observe two things: namely,  
Observe. 1 First, the cause of his dumbness; which was the envy, malice, and power of Satan in his heart. Whence we may learn: That so long as we are under the dominion, and power of Satan, we are mute and speechless.  
Quest. 2 Who are spiritually dumb?  
Answ. 1 First, those who are negligent, ignorant, and cold in prayer.  
Answ. 2 Secondly, those who either make no profession of Religion at all, or else but a cold profession.  
Answ. 3 Thirdly, those who have profane, and diabolical tongues, altogether ignorant of all holy communication, or sanctified speeches, Colossians 4.6.  
Secondly, we may observe here the effect of Satan's malice, and envy; namely, the letting and hindering of their speech. Whence we may observe;  
Observe 2 That Satan principally endeavours to bind the tongue; that being an instrument, both of God's glory, and our own good, and our brethren's edification. For,  
First, God is glorified, by the prayers, praises, and pious speeches of the tongue. And,  
Secondly, we are helped thereby; the prayers, praises, and pious speeches of the tongue, being means to increase our grace, to obtain blessings from God, and to confirm us more and more in the service, worship, and work of God.  
Thirdly, by the profession of the tongue, we give a good example and encouragement to our brethren; by our prayers for them, we may withhold judgements from them, and draw down blessings upon them: by our seasoned and sanctified discourses, we may establish them, and ground them more and more in the most holy faith, and truth of Religion. And therefore Satan seeing how profitable an instrument the tongue is, both in regard of God's glory, and our good, and our brethren's edification; doth therefore labour to tie the tongue,   
Verse. 24 VERS. 24. But when the Pharisees heard it, they said: This fellow doth not cast out devils, but by Beelzebub the Prince of the devils. 
§. 1. But when the Pharisees heard it.  
Sect. 1 Why do the Pharisees envy these good Quest. 1 works of Christ's?  
Because hereby he was extolled, and preferred, both before them, and their Ancestors.  
Answ. We see, that although they cannot deny the work, yet they deprave the workman, and that only out of suspicion: From whence we may observe,  
That it is a most malicious practice, to traduce, or calumniate any, out of suspicion: Observe. for charity is not suspicious. Indeed suspicion is a good Examiner, but an evil judge.  
Why may we not censure, and calumniate out of suspicion? Quest. 2  
First, because it is contrary to religion, which teacheth us to pass by that which we see, and Answ. 1 to suppose we saw that which we do not; that is, take no notice of the evil we see, and hope that there is that grace and goodness within, which we scarce can see to appear without.  
Secondly, because if men might be censured and taxed upon suspicion, than none could be free Answ. 2 from blame; for something or other there is in every man, which might serve a judging, censuring, and carping Zoilus, for a ground to build his calumnies upon.  
How manifold is suspicion, and whether is all suspicion evil and unlawful, or not? Quest. 3  
First, there is a suspicion in evil things; when a man is suspected to have done this or that. Answ. 1  
Secondly, there is a suspicion in religious things; when a man is suspected to be but an Quest. 2 hypocrite for all his Religion: Now we neither learn this of Religion, neither doth religion allow of it.  
Thirdly, there is a lawful use of suspicion; and that, Answ 3  
I. In civil things; for the finding out of offences and offenders: Men are often suspected, and upon suspicion attached, for doing such or such a thing: And by the careful add prudent examining of them, truth is often brought to light, and murders, and thefts often discovered.  
II. In religious things, for the avoiding of danger. Christ we see would not commit himself unto the jews, john 2.24. And why? because he suspected them. Thus certainly the Lamb may suspect the Wolf, and the Dove the Hawk; and because they know their cruelty towards them, so suspect them, that they may keep themselves out of their talons, and hands.  
§. 2. He casteth out devils, by the Prince of the devils. Sect. 2  
Is Satan cast out by Satan, or how is he cast. Quest. 2 out?  
First, some say, that Satan may be cast out Answ. 1 by Satan, and they urge experience for it, and that principle also: Ab esse ad posse valet consequentia: The argument is good which is drawn from the entity, or being of a thing, to the possibility thereof: that is, such a thing hath been, therefore such a thing may be.  
I. I answer, that there are many wicked ways to cast out Satan, as hath been showed before. 
Cap. 8.28.   
II. I answer that Satan seems to be able to cast out Satan, two manner of ways, viz.  
First, volenter, willingly, that so he may deceive; he often departs willingly, but as though he were driven out by force; that so he may deceive, or be honoured; Veritatein dicit ut fallat, (Thom. 1.64.2.5.) The Devil sometimes speaks true, that he may deceive. The Devil seems to be subject to Constellations, and to the aspect of the Moon; yea, to be driven away, and cast out, by stones, herbs, verses, and the like; not that indeed he is subject unto them; but,  
I. Partly, that he might defame the creatures, by persuading us, that there is a certain deity in them. And,  
II. Partly, that he might establish that diabolical, and wicked art of Magic, and Incantations. Vide Thom. 1.115.5.0. Vbi plura.  
Secondly, Violenter, violently; the Schoolmen think, that the superior devils can by force drive away the inferior, Thom. 3.43.2. ad 3. But if this be so, than their kingdom is divided; and therefore I rather think, that when one devil casts out another, it is done by a secret compact and liking betwixt them; howsoever it seems otherwise to us: For our Saviour seems directly to deny the Schoole-mens assertion, when he saith, How can Satan cast out Satan? etc. Mark 3.23. etc.  
Answ. 2 Secondly, therefore Christ casts not out the Devil by Beelzebub, the Prince of the devils, as is most evident by these reasons, viz.  
I. Because then a kingdom should be divided against itself; which is absurd, Luke. 11.17.18.  
II. Because their children cast him out (as they thought) otherwise then by the help of Satan, 
t Luke 11.19. .  
III. Because he being stronger than Satan, cast him out by the finger of God, Luke 11.20.  
iv Because Satan scatters, but Christ gathers; and therefore Christ works not his Miracles by the help of Satan, Luke 11.23.  
V Because Christ raiseth the dead unto life, which the Devil cannot do, Nisi praestigio, 
u Thom. 1.91.2.1. & 114.4.2. .  
Quest. 2 If there be divine power in Christ over Satan, then why doth he suffer Satan to afflict his servants?  
Answ. He permits it for our good, to teach us how great the power of Satan is, if it were not restrained, and limited by the Lord; that knowing it, we may be fearful to offend him, lest in his anger he should let Satan lose upon us.   

Verse. 27  VERS. 27. And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they shall be your judges. 
Object. The Papists stiffly maintain, that the gift of working Miracles doth yet continue in the Church; and they argue thus: The Church of the New Testament is nothing inferior to that of the old: But the jewish Church before the coming of Christ, was the Church of the old Testament, and had the power and gift of casting out devils: Therefore the same remaineth still in the Church. The Minor is proved from this verse, where our Saviour saith: If I through Beelzebub cast out devils, then by whom do your children cast them out? In which words he ascribeth this gift unto the Jews.  
Answ. 1 First, some by children here understand the Apostles, who were Jew's borne, and had received from Christ this gift, and power to cast out devils. Now if this exposition be true, yet it makes nothing for the Papists; because the Apostles had it extraordinarily.  
Secondly, but I rather with Calvin think, that Answ. 2 by Children are meant the Exorcising Jews, which were before Christ's time; who did cast out Devils among them, pretending an ability to do this work in the name of God (and so the Jews did conceive that they did it by the finger of God) whereas in truth they were all flat Sorcerers, and did it by virtue of a league and compact made with the Devil.  
Now this practice is still common with the Papists; and was frequent among the Jews: and we read of these Exorcists. Acts 19.13, 16. Now if any should demand from whence they sprung? josephus (Antiq. lib. 4. Ca 2.) saith, that these Exorcists took their Original from Solomon, to whom God gave an art against Devils for the benefit of men, by certain enchantments to assuage sicknesses, and by conjurations to put Devils to flight, binding them from returning again; And this Art josephus saith remained until his time. For he saw one Eleazarus healing those who were possessed, in the presence of Vespasian and his Sons and of divers others: And the manner of it was this, he put a ring to the Nostrils of the man possessed, having under the Seal thereof a root showed by Solomon, and so he drew the Devil out by his nostrils, who thereupon fell down. Then he conjured him, giving him Solomon's oath never to return again, saying a charm over him made by Solomon. And that it might be the more evident that the Devil went out of him, the Exorcist commanded him to overthrow a Basin of water, which was set there as lie went out. Now this was effected by mere conjuration: For what virtue can there be in any root, or herb in the world, available to command and enforce Satan to departed out of a man possessed?  
Thirdly, the meaning of our Saviour in this Answ. 3 place, is in effect thus much: If I by the power of Beelzebub etc. that is, you have amongst you sundry Magicians, and Exorcists, who pretend and excercise the gift of casting out Devils, and you think they do it by the power of God; why, then do you not carry the same opinion of me also? Or those amongst you who cast out devils you condemn not, neither think that they do it by any compact with the Devil, but rather hold them worthy of all honour, because they are a means of so great a benefit unto you. And therefore it is not the thing which I do, that ye cavil at, but it is my person, against which ye are maliciously bend: wherefore the children of Israel shall be your Judges, because in your approving of them, and upbraiding of me, your malice against me doth evidently appear.   
VERS. 29. 
Verse. 29  Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man, and then he will spoil his house. 
It is questioned by some, whether Christ's blood was given as a price of our Redemption to the Devil, or to God? Now we say that Christ by his death, and the power of his blood hath delivered us from the power of darkness, and hell. Colos. 1.13. which price was paid unto God to satisfy his justice, and not given unto Satan: for God is the judge, Satan is the jailor, to whom the judge did deliver us because of our sins. Luke 12.38. The debt wherein we stood bound, was unto our Lord and Master, and he in Justice delivered us to the jailor till we should pay all that was due. Matth. 18.34. Now this debt Christ paid, and that to God, not to the Devil: and the debt being once paid, the Jailor hath no longer charge nor power to keep us in prison. This our Doctrine amongst other Arguments is proved from this verse thus: Our Saviour Christ is compared to a victorious man, that bindeth the strong man which is the Devil, and entereth by force into his house, & spoileth him of his goods, that is, delivereth them whom Satan held as his own proper goods, and captives in prison. Christ entered then by force, not by a price; by assaulting not by assenting; by war, not by wages: by fettering the strong man, not by seeing him; by losing our bands, not by giving any thing into Satan's hands. Willet Synops. fol. 1136.   

Verse. 31.32.  VERS. 31.32. Wherefore I say unto you; all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 
Sect. 1 §. 1. But the blasphemy against the Holy Ghost shall not be forgiven.  
Quest. 1 Concerning blasphemy against the blessed Spirit, divers Questions will be made, to wit: What is the sin against the Holy Ghost?  
Answ. 1 First, some of the Ancients call it final impenitency, some hatred of all Christian, and brotherly love, and some, desperation of mercy. But these are improperly called blasphemy.  
Answ. 2 Secondly, that sin whereby the essence and person of the Holy Spirit is hurt, or blasphemed, certainly is not this irremissible sin, and blasphemy: for many Sabellians, Eunomians, and Macedonians, Heretics, at first spoke wickedly of the holy Spirit; and denied his Deity, but afterwards repenting found mercy, and obtained remission of sins.  
Answ. 3 Thirdly, neither is this unpardonable blasphemy, a simple Apostasy from a known truth: because hope of pardon is not denied to these Apostates, neither is the gate of mercy eternally shut against them, if they will but repent. This appears from our Saviour's prayers, Father lay not this sin to their charge, and yet these for whom he prays had called him Devil, had said he had an unclean spirit, although they were convinced of his Doctrine and divine works. I argue hence thus, Those who commit unpardonable blasphemy against the Holy Ghost, are not to be prayed for:  
But Christ prayed for those who spoke evil of him, and his Doctrine, and works, against their consciences.  
Therefore these had not committed that unpardonable sin; and consequently might have obtained mercy, if they had but repent. Answ. 4  
Fourthly, Augustine, (serm. 11. de verbis Apost.) saith, it is Impugnatio finalis agnitae veritatis, a final opposing or resisting of a known truth, Our Divines more largely and clearly define it thus: Blasphemy against the Holy Ghost, is an universal apostasy, and total relapse, inseparably conjoined with an hatred of the truth. Or thus, it is a denial and opposition of a known truth concerning God, and his will, and works, of which truth the conscience is convicted, and which denying and impugning thereof, is done of set purpose and with deliberation. We have an example hereof in the Emperor julian, who was a learned, and an eloquent man, and a professor of the Religion of Christ, but afterwards fell away and turned Apostate (and hence is called julian the Apostate) and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians, he was thrust into the bowels with a dart, no man then knew how; which dart he pulled out with his own hands, and presently blood followed, which he took in his hand (as it gushed forth) and fling up into the Air, saying Vicisti Gallilae, vicisti: O Galilean, (meaning Christ) thou hast now conquered me: and so ended his days in blaspheming of Christ, whom he once professed 
w Theod. lib. 3. hist. Ca 25. .  
Why is this unpardonable blasphemy, called Quest. 2 the sin against the Holy Ghost?  
First, not because the Holy Spirit may be offended, Answ. 1 and the sin not reflect upon the Father, and Son: for he who sins against the third person, sins also against the first, and second, from whom he proceeds.  
Secondly, it is the sin against the Holy Ghost, Answ. 2 because the manifestation of spiritual, and supernatural truth is a divine work, which work is immediately wrought by the Holy Spirit: and therefore although they who wittingly, and willingly oppose this truth; sin against all the persons of the blessed Trinity, yet after a more singular manner, they sin against the Holy Ghost: because they blaspheme his proper and immediate work in their minds, and maliciously impugn and resist his proper grace and power. Thus I say it is called the sin against the Holy Ghost, because it is against the operations of the Spirit, which are three, namely,  
I. To enlighten the Minds with the light of the Gospel: and hence it is called the Spirit of Revelation. Ephes. 1.17.  
II. To persuade the Mind to receive and embrace those truths which are revealed by the Gospel; Heb. 6. for this is to receive the knowledge of the truth.  
III. To work in a man a certain persuasion of the goodness of those things, which he believes and this is to taste the good word of God. And therefore the sin against the Holy Ghost is a contumellous, and reproachful rejecting of the Gospel, after that a man's mind (by the blessed Spirit) is supernaturally persuaded of the truth, and goodness of this word, and will of God, laid down in the Gospel.  
Quest. 3 Why is this sin against the Holy Ghost, called unpardonable, or a sin which cannot be forgiven?  
Answ. 1 First, not because it exceeds in greatness, blasphemy against the Father, and the Son.  
Answ. 2 Secondly, nor because the Father and the Son, are less than the Holy Ghost: For all the three Persons are coeternal, and coequal.  
Answ. 3 Thirdly, neither because the greatness thereof exceeds, either God's mercy, or Christ's merit. For both are infinite; the mercy of God is above all his works; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or price laid down by our Saviour, is of infinite value and Answ. 4 worth. Neither,  
Fourthly it is called unpardonable, because it is more difficultly pardoned, than other sins are: For every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a breach of God's Law; and therefore he can pardon (if he pleaseth) the greatest as well as the least. Nor,  
Answ. 5 Fifthly, because it is an inexcusable sin: for in many other sins, men are altogether left without excuse, which yet are frequently pardoned upon their repentance.  
Answ. 6 Sixthly, but it is called a sin, which cannot be forgiven; because simply all remission is denied unto it; neither did any man ever obtain pardon that committed it, nor ever shall. And that for these reasons; to wit,  
I. Because such are punished by God, with such a final blindness of mind, and hardness of heart, that they can never return, either to themselves, or unto God, by true and unfeigned repentance: and therefore being excluded, and debarred of repentance, they must necessarily be denied remission; because no penitency, no pardon. Hence Saint john forbids us to pray for such an one, because it is impossible for such to be renewed by repentance, Heb 6.5.  
II. Because such reject the only means of salvation; as the sick man, who will not be cured: For as that disease is incurable, which doth so take away, or destroy the power of nature, that neither the retentive, nor concoctive faculty can do their duties; So there is no cure for him, who rejects the balm of Gilead, no water to wash away his sin, who tramples under his feet the blood of the Covenant, and despiseth that all healing jordan, 
Heb. 6.4. and 10.20. and Act. 4.12.  and cleare-purging, and white-washing Fountain; no sacrifices to take away his transgressions, who crucifieth unto himself the Lord of glory; and despiseth that inestimable sacrifice offered up by him; yea, there is no name for him to be saved by, who blasphemes the name of the only Mediator, and Redeemer, jesus Christ our Lord.  
III. Because God in his justice will not suffer, that his holy Spirit, which is the Spirit of truth, should be taxed with lying and falsehood; which is the direct sin of those, who commit this unpardonable offence.  
iv This sin is called irremissible, because it so casts them into the power of Satan, that they can never return from that captivity and bondage: For as the Saints, and faithful have the testimony of the Spirit, which assures them that they belong unto God, not unto Satan: So these blasphemous Apostates have a certain testimony of their own hearts and consciences, that the Devil holds them, and will hold them unto the end: Now that testimony given unto the Saints, may be called the seal of the Spirit; and this given unto these blasphemers, the sign, or Character of Satan.  
How many things concur to the making Quest. 4 up of this sin against the Holy Ghost, or how many things are required in him, who commits it?  
First, three things concur to the making up Answ. 1 of this sin: namely,  
I. Abnegatio veritatis, a denial of the truth against knowledge and conscience.  
II. Apostasia universalis, an universal apostasy, and falling away from Christ; and not some particular sin committed against the first, or second table of the Law.  
III. Rebellio, a rebellion, arising from the hatred of the truth, conjoined with a tyrannical, sophistical, and hypocritical opposing thereof, both in the doctrine, and profession thereof. Hence it appears,  
Secondly, that in him who commits this sin Answ. 2 unto death, it is necessary there should be these four things: to wit,  
I. He must have a knowledge of that truth● which he opposeth: Hence every sin (though never so great) committed of ignorance is excluded: yea, although it arise from a certain malice against the Son of man himself, as did that sin of Paul's, in persecuting his members: For blasphemy against the Holy Ghost cannot be forgiven, but that great sin (arising from an ignorance of the truth) committed against the Son of man, was pardoned, 1 Tim. 1.13.  
II. It is necessary, that this knowledge of the truth do not only swim in the brain, but so sink into the heart, that there be a full and deliberate assent to the truth: And hence all sins are excluded, which are not committed and acted, of set purpose, and out of deliberation, against the known and acknowledged truth; For blasphemy shall never be forgiven, but sins suddenly fallen into, may be pardoned; as we see by David's transgressions, Psalm 32.5. etc. and 51.  
III. It is requisite that this knowledge which is opposed, be not acquired by study merely, or by strong and undeniable arguments or principles; but by a supernatural persuasion of the Holy Spirit. Hence than all sins are excluded which may be in a Gentile, or any man simply Atheistical; as the obduration of Pharaoh, the presumption of Manasses, and the final impenitency of the wicked: For the sin against the Holy Ghost, presupposeth the operation of the Holy Ghost in the heart; and therefore cannot be pardoned: but there may be obduration, presumption, gloriation in sin; yea, final impenitency in those, who never were made partakers of any such grace, or light, or knowledge, or operation of the Spirit: and therefore if any such would but repent as Manasses did, they should be pardoned as he was.  
iv It is necessary that this persuasion be not only of the truth of the word, but of the goodness thereof also: when we persuade ourselves, that the Gospel is true; yea, that it is good in itself, and so good, that happy shall we be, if we receive and obey it, but miserable if we reject and slight it. Hence the sins of hypocrites, and all formal Professors, (who have only some knowledge of the truth, and make only some outside show of Religion, but are not affected with the goodness, and sweetness thereof) are excluded from blasphemy, which never can be forgiven; for those may repent and find mercy; but this blasphemer cannot.  
Quest. 5 How many things are included in this sin, against the Holy Spirit?  
Answ. 1 First, it includes not only a contempt, and neglect of the Gospel, but also a rejecting thereof: yea,  
Answ. 2 Secondly, it contains a contumelious, and reproachful rejecting of the Gospel, which is called the trampling of the Son of man, and the blood of the Covenant under feet, as an impure thing. Now under this particular are comprehended malice, hatred, blasphemy, and persecution; and hence these Apostats are called Adversaries, Heb. 10.27. From blasphemy then by this particular are excluded, all back-sliding, and denying of Christ, and sins of presumption; which arise either from infirmity, or passion: For Peter's denying of his Master may be called properly Apostasy, but not properly blasphemy; because it proceeded from weakness, not from malice.  
Answ. 3 Thirdly, it includes a contumelious rejection of the Gospel against knowledge, Hebr. 10.26. whereby are excluded sins of malice, which spring from ignorance, as Paul's did.  
Answ. 4 Fourthly, it comprehends a contumelious rejection of the Gospel against conscience; which Paul calls voluntariè, to sin willingly; And hereby are excluded sins arising from carelessness, or presumption, or a persuasion of impunity, or from a sleepy conscience, as the sins of Manasses did.  
Answ. 5 Fiftly, it includes a voluntary contradiction, and opposition, of the internal, and supernatural work of the Spirit, Heb. 10.23; for this is to reproach the blessed Spirit, and the grace of the same.  
Quest. 6 How doth the greatness of this sin of blasphemy appear?  
Answ. It appears by a serious consideration, and view of the nature thereof. Here then observe,  
First, of all other sins this harms nature most; because none casts men so fare from pardon, as this doth, which utterly takes away repentance, the only way unto salvation: As that is reckoned the greatest sickness, which doth not only deprive a man of health, but also debars, and shuts the door against all means unto health.  
Secondly, of all other sins, this is the most grievous, by reason of the hurt it doth; and of all other the most abominable, by reason of the defect of excuse: For it takes away all excuse from men, and makes them inexcusable: They cannot excuse themselves by ignorance, because their sin was against knowledge; nor by infirmity, and weakness, because their consciences will tell them, that they sinned out of obstinate, and wilful malice. And therefore these mitigations, and extenuations of ignorance and weakness being taken from them (which other great sinners may plead) their judgement certainly shall be the more grievous, and insupportable.  
Thirdly, of all other sins, this harms the will, and mind most; for it makes a man unable to work the works of uprightness, and holiness. That sickness is the most dangerous, which doth so infect, and corrupt the taste, that it makes the sick man refuse all good meat and medicine: yea, this sin doth not only disinable a man from doing good, but makes him decline from the right rule, and disorder, and deprave himself more and more: for they sinne not only simply, out of malice, but out of malice, and that de industria.  
What are the remedies against this sin, or rather, Quest. 7 the means to preserve us from it?  
First, let us watch against all sin; yea, against Answ. 1 all beginning of evil, Ephes. 4.27. Hebr. 3.11. As those who fear the plague, fly fare from the house infected therewith.  
Secondly, let us highly prise the presence, and Answ. 2 grace, and operation of the Spirit; for if we so do, than we shall not reject him; neither be rejected by him; but if we contemn, and despise him▪ then he will give us over unto strange delusions, 2 Thess. 2.10, 11.  
Thirdly, let us learn to esteem and value Answ. 3 Christ above all things; and then we shall not slight the Gospel, but think it a joyful, and blessed message.  
Fourthly, if (with Peter) we have fallen, Answ. 4 then let us with him labour speedily to recover ourselves: As the most deadly poison becomes not mortal, if it be suddenly evacuated, or purged out, or vomited up: So the greatest sin becomes not damnable, if by and by with tears and sighs, we repent us of it.  
Fifthly, while our spirits are something soft, Answ. 5 and mollified, with the sight and sense of our sins; and while the Spirit of God works in our hearts by his good motions; let us pray fervently unto our God, to pardon our bypast sins, to pluck us out of the dominion, and power of sin, and Satan, and to preserve us from all sins for the time to come.  
§. 2. Neither in this world, nor in the world to Sect. 2 come.  
Who are confuted by these words? Quest. 1  
The Sadduces, Answ. who denied the immortality of the foul, and affirmed, that there were neither Spirits, nor Angels (Orig. contra Cells.) Non agnoscunt se Seculum nisi praesens, that is, they acknowledged not a time to come, when there shall be a Resurrection: Although our Saviour saith here: Neither in this life, nor in the life to come; whereby is intimated, both the immortality of the soul, and the Resurrection of the body. Hence by the jews these Sadduces were called Menaim, or Probrosi, contentious, or calumnious: Gabia, the son of Pesisa, reasoneth against the Sadduces thus, 
x Talm. phesikra. : Si quod non fuit, id fuit; Ergo, quod fuit erit. That is, if that which was not, was: Therefore, that which was, shall be. He meant, if God created, and made the world of nothing, may he not make our bodies of something again?  
Object. Bellarmine strongly presseth this place for the proof of Purgatory, arguing thus; Blasphemy against the Spirit shall not be forgiven, neither in this world, nor in the world to come: Therefore some sins shall be forgiven in the next world, by the prayers, and suffrages of the Church. But this remission is neither obtained in heaven, nor in hell; Ergo, it is in Purgatory; and therefore there is a Purgatory, Bell. de purgat. lib. 1. Cap. 1. loc. 1. ex novo Testam.  
Because this objection is abundantly answered by our men, I may be the shorter in the answer of it: I refer the Reader to Amesius. Bell. enervat. tom. 2. pag. 197. 198. and Chemnitius, exam. part. 3. pag. 135, 136. Arg. 7. and Hill. of the knowledge of the true God, pag. 387. 388. & Pareus, s. And because this place is urged by the Rhemists, upon Matth. 12. §. 6. I therefore refer the Reader to venerable Fulke, and Cartwright upon the place; only entreating him to observe, that this is no categorical Argument, but only an Enthymeme, in which the Antecedent is Christ's (and therefore most true) but the Consequent will appear to be most false.  
Answ. 1 First, that which is fully paid, and satisfied, is not remitted; But the Papists say, that by Purgatory pains the debt is paid, and God's justice satisfied; and therefore sins are not remitted in Purgatory. It is one thing to pardon an offence, and another to punish it: and therefore if sins be punished in Purgatory, as they say, then how are they pardoned? It is one thing fully to satisfy a debt, another freely to remit it; for how can he be said to remit a debt, which makes the debtor pay the utmost farthing; as they say the souls in Purgatory do? Now this place speaking not of a paying, but of pardoning; not of recompensing, but of remitting (It shall shall neither be forgiven in this life, nor in the life to come) belongs not at all to their Purgatory, where men satisfy God's justice (as they wickedly say) to the full; and wherein (for the time) men are extremely tormented; the pains thereof being (as some of them say) equivalent to the pains of hell, for the time. And therefore by this their Argument, instead of raising the fabric of Purgatory, they have razed the foundation; as appears thus: The scope of their Objection is to prove, that the sins of believers are remitted in the world to come; now to remit, and to punish are opposites, as Chrysostome, (Hom. de poen. & confess.) saith, Nemo remittit, qui punire vult; and therefore if the sins of the faithful be remitted, and pardoned in the world to come (as they would prove from this place) then undoubtedly they are not punished in the world to come. And thus instead of confirming, they have confuted, instead of planting, they have plucked up Purgatory by the roots; for to deny that souls are punished in Purgatory, is to deny Purgatory itself.  
Secondly, by this world, is meant a man's life Answ. 2 time in this world, from the birth to the dying day; and it is certain, that in this time sins may be remitted: the world to come, is after this life is ended; but a man's sins may be remitted at the hour of death: And therefore by a Synecdoche it may be true, that sins are also remitted in the other; because the hour of death is the beginning of that other world. The sense and meaning of this place therefore is, That the sin against the holy Ghost, is neither remitted in life nor death: Now according to this exposition, the place maketh nothing for Purgatory at all.  
Thirdly, or by the world to come, may be Answ. 3 meant (as is generally understood) the world succeeding this: and so answereth to the world present, as Mark 10.30. They shall at this present receive an hundred-fold, and in the world to come, life everlasting. Wherefore, Purgatory being imagined to be now present, it cannot be taken to belong to the world to come. And so also, Ephes. 1.21. and Heb. 6.5. the world to come is taken for the world which shall be after this is ended, (Willet Synops. fol. 405.) yea the Papists, I think, are not able to produce one place of Scripture, to prove, that by the world to come, is meant, the time betwixt death and the day of judgement; but always either for the last day, or the eternity which is after that day, Luke 20.35. And thus Augustine (de Civit. Dei. lib. 21. cap. 24.) by the world to come, in this place, understands the day of the Resurrection. And Damascene also (the orthod. fid. lib. 2. cap. 1.) saith, Aeterna vita, & aeternum supplicium futurum seculum ostendunt. And thus, This world, is taken for the distance of time, to the end of the world: and, The world to come, for that eternity which shall begin after Christ's second coming. And according hereunto, there shall be two times, in which, sins are pronounced remitted; to wit, this world, by the preaching of the Gospel to the repentant; and that to come, when Christ shall confess with his own mouth, before God's Angels, to whom they are remitted, and by which remission they are made truly blessed; for that remission to come, shall be a confirmation of this present: and those which are not remitted here, neither shall there be so pronounced. Wherefore, from this speech of our Saviour's, this Argument is gathered from the Antithesis; If the sin against the holy Ghost, be neither remitted in this world, nor in the world to come; then other sins are remitted, both in this and the other; or at least, either in this or in the other. But it is not remitted in the other, because it is not remitted in this, as hath been said: It followeth therefore, that other sins are remitted, both in this, and in the other. Now in this sense, this place doth not only not make for Purgatory, but also repugneth it. For these two remissions (in this world, and the world to come) are conjoined, and one is not separated from the other. Chrysostome expounding this place, together with this partition of time, saith thus; Amongst men,  
I. Some shall be punished for their sins, both here and there; as the Sodomites.  
II. Some only in this life present; as the Corinthian fornicator.  
III. Some only in the life to come; as the rich glutton.  
iv Some in neither, as the Prophets, and Apostles. And from this partition he infers, that the meaning of our Saviour is, That the sin against the holy Ghost is so grievous and horrible, that they which commit it, shall feel the judgement of God's wrath, both here, and in the world to come; which happeneth not to all, who commit other sins. Certainly, they which with a set purpose deny the known truth, against their consciences, feel a hell of torments in their consciences in this life, at some time or other, if not always; and in the life to come, their pains shall be exquisite, and unspeakable, in the most rigorous manner. And therefore, from this place nothing can be gathered for their Plutonicall, rather than Platonical Purgatory.  
Answ. 4 Fourthly, it follows not, the sin against the holy Ghost shall not be remitted in the next world; therefore other sins shall: no more than this followeth, which Christ saith, I will not drink henceforth of this fruit of the vine, until I drink it with you in my Father's kingdom, Mat. 26.29. That therefore he did drink of other things, because he did not drink of the vine. For it is a most foolish absurdity, from two Negations to infer an Affirmation: as for example, Saint Peter neither in this life, nor in the life to come, shall be made an Angel: therefore some Saints in the life to come shall be made Angels. Now Bellarmine would justify this Argument, by that example, where Christ saith, My kingdom is not of this world: And Pilate inferreth thereupon, Art thou a King then? where an Affirmation is concluded out of the Negative. To this Doctor Willet (Synops. f. 405.) answers, That the reason is not alike, except Bellarmine will reason as Pilate did, Thy kingdom is not of this world, Therefore thou hast a kingdom. So, Blasphemy shall not be forgiven in the next world, Therefore there shall be Blasphemy then. Thus he might have concluded truly (and thus he should have concluded, if he would reason as Pilate doth) for in hell there shall be Blasphemy.  
Answ. 5 Fiftly, it follows not, some sins shall be forgiven in the other world; therefore in Purgatory. For many have thought, that sins shall be forgiven after this life, and yet not in Purgatory neither. Thus Origen imagined, that after some long and grievous torments, both the sins of the devils and of wicked men should be remitted: And the Chiliasts thought, that after a thousand years, from the day of judgement, all should be pardoned: yea Augustine (lib. 6. contr●. jul. cap. 5.) thought, that in the day of judgement, some sins should be forgiven. And therefore Purgatory is not necessarily concluded from the remission of sins after this life.  
Answ. 6 Sixtly, by this reason of Bellarmine's, it may be concluded, that mortal sins shall be remitted in the world to come, because Christ only excepts the sin against the holy Ghost: but this the Papists will not grant, and therefore why should we grant the other?  
Seventhly, from a particular Negation (contrary Answ. 7 to all Rules of Logic) they infer an universal Affirmation. If the sin against the holy Ghost shall neither be remitted in this life, nor in the life to come: Then (say they) all the temporal punishments of all sins, which are not here fully paid, shall be paid and satisfied by the faithful in the world to come. The meaning whereof is, temporal punishments are due unto the faithful for their sins, part of which punishment they suffer in this life, and the remainder in the life to come. The Argument is cast in the same mould with this. Socrates, or Solomon is no fool; therefore all men are wise: and he is a fool, and not wise, who admitteth of such Arguments. Sadeel. adver. hum. satisf. object. pag. 247.  
Eightly, Bellarmine argues, A subcontrariis, and Answ. 8 yet doth not observe the Law of Subcontrarieties; from which the force of the conclusion should follow. As for example,  
I. Some sin is not remitted: Some sin is remitted.  
II. Some sin is not remitted in this life:  
Some sin is remitted in this life.  
III. Some sin is neither remitted in this life, nor in the life to come.  
Some sin is remitted both in this life, and in the life to come. Now these are contraries, and concluded according to the Rules of Art. But the Papists conclude thus; Some sin is neither remitted in this life, nor in the life to come. Therefore some sin is not remitted in this life, but in the life to come. Where the error is so plain, that a fresh man can tell, that it doth not conclude aright. For to a double negation should be opposed a double affirmation; whereas they oppose only one. As if a man should argue or conclude thus.  
Some neither love God in this life, nor in the life to come. Therefore  
Some shall love God in the life to come, which love him not in this life. This follows not.  
Our Saviour rather argues thus, Some sins (namely, those committed against the Holy Ghost) shall neither be forgiven in this life, nor in the life to come. But some sins shall be forgiven both in this life & in the life to come: that is all the sins of all the faithful; for they are pardoned here, and they shall be pronounced and declared to be remitted at the day of judgement. Scharpius de purge. p. 544.  
Ninthly, Purgatory being an Article of their Answ. 9 faith should not be collected from a certain obliqne kind of reasoning, but from the direct, plain and express words of Holy writ, And therefore this place is ill brought for the proof of Purgatory.  
Tenthly, our Saviour in this place speaks, De Answ 10 culpà. of the remission of sin: And therefore Bellarmine is here guilty of the Sophism called Ignoratio elenchi applying it only to the punishments of sin, and that temporal. Christ saith that the sin or fault cannot be remitted in the world to come. john 3.18. And the Romanists do not much oppose it. And therefore this place which speaks only of the remission of the sin, is injuriously, produced for the proof of the Remission of temporal punishment.  
In the place alleged, john 3.18. Our Saviour saith, He that believeth, is not condemned, but he that believeth not, is condemned already. Upon which place the Rhemists give this note, that he that believeth shall not be condemned either at the hour of death, or day of judgement: from which place I reason thus, Every man either dieth in faith or without faith: If he die in incredulity, he is condemned, and there is afterwards no hope: if in faith, he is freed from condemnation and entered into life, and so consequently delivered from his sins: Therefore in this life only we obtain remission of sins, because faith is only of this life, whereby our sins are remitted. Willet. Synops. 405.  
Answ. 11 Eleventhly, the meaning of these words, shall neither be forgiven in this life, nor in the life to come, is, shall never be forgiven world without end, as is plain, from Luk. 12.10. and Mark. 3.29. He that blasphemeth against the Holy Ghost hath never forgiveness. Marcus alijs verbis candem sententiam expressit. (August. de verb. Dom serm. 11.) St. Mark expresseth in other words the self same thing that S. Matthew doth: although this Evangelist useth more words for the greater Emphasis, according to the usual and old custom of the Jews. Saint Matthew was an Hebrew, and the Hebrews were not content to say, In seculum for ever, but in Seculum & seculum, for ever and ever, that is, always. So here, neither in this world, nor in the world to come; that is, never as St. Mark expounds it, Mark. 3.29: yea according to the exposition of St. Matthew himself in this place: for verse 31. he saith. Blasphemy shall not be forgiven, that is, at all: and then he addeth in the verse following, neither in this world nor in the world to come; so that not to be forgiven in this world, or the next, is not to be forgiven at all. Bellarmine opposeth that which we say, that Matthew is to be expounded by S. Mark; but I omit his exceptions, entreating my Reader, if he desire to see them both proposed and solved to look upon Scharpius de purgat. pag. 544.   
Verse. 33 VERS. 33. Either make the Tree good, and his fruit good: or else make the Tree corrupt and his fruit corrupt: for the Tree is known by his fruit. 
Object. The Rhemists' object this place for the proof of freewill thus: It is in a man's own freewill and election, to be a good Tree, or an evil, to bring forth good fruit or bad: for our Saviour here saith: either make the Tree, and fruit good or bad.  
Answ. 1 First, from this place they might as well prove that a man hath wings, to fly whether he will, as free will to do what good he will: for the plain meaning of our Saviour is no more than this, to wipe away the blasphemy wherewith the Pharisees went about to charge him; and declareth by this phrase, that his miracles (as the fruits) being even by their own judgement unreprovable, himself (as the tree) ought not to be condemned: And therefore they should either justify him with his miracles, or else condemn him and them together.  
Secondly, this verse doth not only not confirm Answ. 2 freewill, but doth also confute it; because it affirmeth that by Nature, we are all corrupt and naughty trees: but this followeth more plainly in the next verse.   
VERS. 34, 35. O generation of Vipers, how can ye, Verse. 34, 35. being evil, speak good things? For out of the abundance of the heart, the mouth speaketh. A good man out of the good treasure of the heart, bringeth forth good things; and an evil man out of the evil treasure of his heart, bringeth forth evil things. 
§. 1. O generation of Vipers. Sect. 1  
What resemblance was there between the Viper, and the jews, or Pharisees, that our Saviour here calleth them, A generation of Vipers?  
Chrysostom (s. Mat. 3.) answers, Quest. that they are fitly termed Vipers, in regard of a threefold property, which is common to them with Vipers; namely,  
First, when the Viper hath bit a man, Answ. by and by she runs unto the water: which if she find not, she dyeth by and by. So the jews, having committed many great & grievous sins, run unto Baptism, that thereby (after the manner of Vipers) they may escape the danger of death.  
Secondly, as the nature of the Viper, is to break the bowels of his dam, and so to be brought forth: so the jews, persecuting daily the Prophets, did thereby kill their Mother, to wit, their Church and Synagogue.  
Thirdly, as the Viper outwardly seems fair, and speckled, as though she were painted, but inwardly is full of poison: So the Scribes and Pharisees did without counterfeit, and feign a show of holiness, but did carry within the poison of maliciousness, and the venom of wickedness.  
§. 2. How can ye that are evil, speak good things? Sect. 2  
It is questioned betwixt us, and the Papists; Argum. whether a man can do any thing that is good of himself, and by the power of , or whether there be in man , or not? we affirm the negative, and confirm it from this verse thus,  
If any work, which proceeds from the mere  of man be good, than it will follow that a man may do some good thing of himself. But the latter is false. Therefore also the former. The necessity and truth of this connexion is manifest; for all grant, that to be done by man, which is done by , and so oppose  to grace. And therefore it is necessary, that that which doth not proceed from grace, should proceed from ; that is, from man by the power of his will.  
The Consequence is easily proved, from these two verses, Oh generation of Vipers, how can ye speak good things, when ye yourselves are evil? (that is, as Lyranus interprets it) ye being filled with malice, and envy against me, cannot speak any good of me:) The good man out of the good treasure of his heart, bringeth forth good things; and the evil man out of the evil treasure of his heart bringeth forth evil things; Anselm upon these words hath this Observation, or Exposition: Quomodo bonus homo non possit proferre mala, nec malus bona; sic non possit Christus mala, nec diabolus bona opera facere: As the good man cannot bring forth evil things, nor the evil man good things; So Christ can do no bad works, nor the Devil any good. Read further for the proof hereof, Mat. 7.16, 17, 18, 19 and Luke 6.43, 44. From whence plainly this Argument may be drawn. No corrupt and evil tree can bring forth good fruit. But every man by nature, is a corrupt, and evil tree (being the child of wrath, and infected with sin) And therefore, no man by nature, or by the only power of his , is able to bring forth good fruits.  
Sect. 3 §. 3. A good man out of the good treasure of his heart, bringeth forth good things.  
Quest. 1 What is a good thing, or a good work?  
Answ. Good works are generally thus described: They are actions external or internal, conformable, and agreeable to the will, and to the Law of God: But from this verse, they may be thus defined: They are works which flow and proceed from a disposition of virtue: For the good man, out of the good treasure of his heart, bringeth forth good things.  
Quest. 2 How many things are required unto a good work?  
Three things are required, viz, 

Answ. First, a good beginning, that is, the will well disposed, and working out of true virtue: For goods fruits cannot spring, but from a good tree, verse 33.  
Secondly, a good matter, or object; that is, something which is commanded by God: for otherwise, it will be but will-worship, as Matth. 15.6. In vain do they worship me, teaching for doctrines, the commandments of men.  
Thirdly, a good end; that is, the glory of God, and those things which tend to his glory, 1 Corinth. 10.31. And thus if we desire to approve ourselves to be good men by our good fruits; we must labour that,  
I. Our wills may be rectified, and rightly disposed. And,  
II. That our works may be moderated, according to the word of God, in regard of the matter of them. And,  
III. That our end in all our good works may be, that God may be glorified in us, and by us.     
Verse 36 VERS. 36. But I say unto you, that every idle word that men shall speak, they shall give account thereof, in the day of judgement. 
Object. Bunderius a Papist, from this place would prove Purgatory, thus. Men at the day of judgement, shall give an account for every idle word which they have spoken. Now which is this day of judgement? certainly, that day which comes presently after death; according to that of the Apostle; It is appointed unto all men once to die, and after death comes judgement. Therefore, in that day after death, men shall give an account of those things, which have been culpable, and worthy of reprehension in them, and which must be expiated by temporal punishments: now in what place can this be but only in Purgatory. His meaning is this: As soon as ever men die, they shall give an account for their venial, and less sins, which they have not satisfied, nor suffered for on earth; and those shall be purged by the pains, and penance of Purgatory flames.  
First, Sophister-like he concludes, that which Answ. 1 he proves not; or hath that in the conclusion, which is in neither Proposition. For to me he seems to argue thus.  
We must give an account for all our small sins Answ. 2 at the day of judgement: But this day of judgement, is the time which follows presently after death. Therefore there is a Purgatory, perhaps to punish such a Logician (as he is)  
Secondly, we grant, that by and by, after death, there is a particular judgement of God, wherein every one shall give an account of those things, which he hath done in the body.  
Thirdly, by the day of judgement, both Franciscus Answ 3 Lucas,. and Gorranus, and divers others understand the last day, and general judgement; and some leave it doubtful. Sa: judicij scilicet particularis in morte, vel universalis; that is, by this judgement, is either meant the particular judgement presently after death, or the general judgement at the last day. Now we need not greatly care, which of these say true; for if the last day be here understood, then Bunderius his Argument (or Sophism rather) is absurd; for there will be no Purgatory after the day of judgement: But if we lean unto those, who hold the place doubtful, than it will prove but an uncertain Argument; and consequently not an Argument of faith, nor to build an Article of faith upon, as Purgatory is to them.  
A question may hence be demanded, Quest. whether every sin be mortal of its own nature, or not?  
Although it be true, Answ. that all sins are not equal, but one greater than another; and although also it be true, that in a good and godly sense, some sin may be termed mortal, and some venial; which yet may more fitly be called sins regnant, and not regnant; yet it is most true, that every sin is mortal of its own nature, and only venial, by way of God's free acceptation, and mercy, for his own names sake, and merits of his dear Son our Lord jesus; as appears by these reasons.  
First, because our Saviour here saith, that we must give a strait account of every idle word, in the general day of judgement; and this is certain, because every idle word is flatly against the Law of God; and yet these idle words are those sins, which they call venial. And therefore this is a truth, that all sins are mortal, that is, against the Law of God.  
Secondly, because the Rhemists (Rhem. in 1. john 3.4.) confess in plain terms, that every sin is a swarving from the Law of God. For doubtless, that which swarveth from the Law, is truly said to be against the Law, but not agreeable to the Law.  
Thirdly, because the famous popish Friar, and Romish Bishop josephus' Angles (in 4. sent. pag. 215.) teacheth the same doctrine in his book, dedicated to the Pope himself: His words are these; Omne peccatum veniale est al cujus legis transgressio. Patet, quia omne veniale est contra rectam rationem, & agere contra rectam rationem, est agere contra legem naturalem, praecipientem non esse a regulà rectae rationis deviandum. Every venial sin is the transgression of some Law. This is clear, because every venial sin is against right reason, and to do a thing against right reason, is to do it against the Law of nature, which commandeth us, not to departed or swarve from the rule of right reason. Thus every venial sin is against right reason, and against the Law of nature, which is given to every one in his creation, or in his birth and nativity. Of this same opinion is Durandus, (in 2. sent. didst. 42. q. 6.) and many of the Schoolmen, josephus' Angles in 2. sent. pag. 275. and Fisher the Bishop of Rochester, (Rossensis, Artic. 32. advers. Luth.) and Bellarmine unawares confesseth the same against himself. (Bellar. come. 1. pag. 84.) If the Reader would see the several testimonies and words of the forequoted Authors, and this Argument clearly handled, let him read Master Bells Challenge, pag. 81, etc. unto 86.  
Fourthly, Gerson (de vita spiritual. lect. 1. part. 3. in 1. corol.) hath these words; No offence of God is venial of its own nature, but only in respect of God's mercy, who will not the facto, impute every offence to death, though he might do it most justly. And so I conclude, that mortal and venial sins, as they be such, are not distinguished intrinsically and essentially, but only in respect of God's grace, which assigneth one sin to the pain or torture of death, and not another. This Gerson (who thus writeth) was a famous Popish Bishop, and a man of high esteem in the Council of Constance; and if his words be well marked, they are able to confound the Papists, and to confirm the point delivered by us. For  
I. He telleth them plainly, that every sin is mortal of its own nature. And  
II. That no sin is venial, save only in respect of God's mercy. And  
III. That God may (justissimè) most justly condemn us for the least sin we do. And  
iv That mortal and venial sins are the same intrinsically, and essentially, and differ but accidentally, that is to say, they differ in accident, but not in nature; in quantity, but not in quality; in mercy, but not in deformity; in the subject, but not in the object; in imputation, but not in enormity; save only, that the one is a greater mortal sin, than is the other.  
Fifthly, because the least offence that can be imagined, remaining eternally in respect of the stain and guilt of it, though not in act, as do all sins unremitted, must be punished eternally: for else there might some sinful disorder, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordered by divine justice. Now whersoever is eternity of punishment, there is an everlasting expelling, and excluding from eternal life and happiness: and consequently every offence that eternally remaineth not remitted, excludeth from eternal glory, and happiness, and is rightly judged a mortal and deadly sin. Field of the Church, lib. 3. pag. 147.  
Sixthly, all sins are mortal in them, who are strangers from the life of God, because they have dominion and full command in them, or at least are joined with such as have; and so leave no place for grace, which might cry unto God for the remission of them. But the elect and chosen servants of God, called according to purpose, do carefully endeavour, that no sin may have dominion over them; and notwithstanding any degree of sin they run into, they recover that grace by repentance, which can, and will procure pardon for all their offences.   
VERS. 37. For by thy words thou shalt be justified, Verse. 37 and by thy words thou shalt be condemned. 
What is Justification? Quest. 1  
First, some say, justificare, to justify, signifieth Answ. 1 justum facere, to make just, by a renovation or change of our nature: but this is false, for hereby our Justification, and our Sanctification are confounded, and made one thing; as though to justify, were the action of God, in regenerating and re-creating us.  
Secondly, to justify, is the work of God in Answ. 2 judging us: and therefore justificare, to justify, doth signify justum pronunciare, that is, to pronounce righteous: and this is manifest by these two reasons; namely,  
I. Because in Scripture, Justification is opposed to condemnation; as in this verse, By thy words thou shalt be justified, and by thy words thou shalt be condemned.  
II. Because in Scripture, Justification is sometimes defined, to consist in the remission of sins, sometimes in the forgiving of wickedness, sometimes in the covering of sin, and not imputing of iniquity; and sometimes it is described by the imputation of righteousness. All which do prove manifestly, that Justification is the action of him, who is the Judge of mankind, in absolving man from sin, and the punishment thereof.  
Who is it that justifieth man?  
God alone, as appears by these two particulars; Quest. 2 to wit,  
First, the Lord is the only Judge of all: Answ. therefore it belongeth only unto him to justify. He is called the Judge of all, Heb. 12.23. And, Act. 17.31. it is said, He hath appointed a day, in which he will judge the world in righteousness. Of which day also the Apostle speaketh, Rom. 2.5, 16. And the reason hereof is given by the Apostle, Rom. 14.7, 8. to wit, because he is our only Lord, to whom we both live and die, and to whom every one shall give account of himself. Whereby it is clear, seeing God is the only Judge of the world, that to justify, and to condemn, must only belong unto him.  
Secondly, Justification consisting in the remission of sins, and the not imputing of iniquity, it necessarily followeth, that none save God only can justify; because none, except the Lord, can forgive sin, as is clear, Mark 2.7. Luke 5.21. and Esa. 43.25. and 44.22. and Psal 31.2. and 2 Corinth. 5.19.   
Verse 38, 39, 40. VERS. 38, 39, 40. Then certain of the Scribes and of the Pharisees, answered, saying, Master, we would see a sign from thee. But he answered, and said to them, An evil, and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet jonas. For as jonas was three days and three nights in the Whale's belly; so shall the son of man be three days and three nights in the heart of the earth. 
Sect. 1 §. 1. There shall no sign be given to it, but the sign of the Prophet jonas.  
Quest. What, and how many things may we learn from this sign, Christ; that is, from his death and Resurrection?  
Answ. 1 First, from hence we may learn, how great, and horrible the pollution and guilt of sin is, and how great the severity of divine justice is: seeing that God would rather give his only begotten, and most dearly beloved Son to death, than let sin go unpunished.  
Answ. 2 Secondly, in this sign we may see more than a fatherly goodness and mercy in God: for as a father hath pity upon his children, so hath the Lord upon us, Psal. 103.13. yea he spared not his own, and only natural son, but gave him to death for us, (Rom. 8.32.) that we might be freed from eternal destruction by him.  
Answ. 3 Thirdly, from hence also we learn, that there is no other way or means for us to obtain salvation by, than the death, suffering, and satisfaction of Christ, Act. 4.12.  
Answ. 4 Fourthly, in this sign we may see how worthy they are of eternal death and destruction, who do not place all their trust and confidence in the death and Resurrection of this son of God; Chemn. harm. pag. 804. fine.  
Sect. 2 §. 2. For as jonas, so Christ, etc.  
Quest. Wherein was jonas a Type of Christ?  
Answ. 1 First, he was a Type of him in his death; and that in these regards,  
I. As jonas was sent out of judea unto the Ninevites, who were Gentiles, to preach repentance unto them, that thereby they might be delivered from a dreadful judgement, which hung over their heads: And as hereby he was a publisher and proclaimer of God's universal grace, which is extended even to the Gentiles, as well as to the Jews. So Christ ought to be a Preacher of the Grace of God, and that not only unto the Jews, and Israelites, but also unto the Gentiles; for he was sent to be a light unto the Gentiles, and the salvation of the Lord to the uttermost parts of the earth, Isa. 49.6. Rom. 3.39. Gen. 22.18.  
II. As jonas (when the sea raged, and the tempest grew impetuous) offered himself to death, that the Mariners, and the rest in the ship, might be preserved from shipwreck; so Christ (when the wrath of God waxed hot against us for our sins) laid down his life for us, lest we should perish for ever, and that by his death we might be saved, Mat. 20.28. john 11.50.  
III. As jonas voluntarily, and of his own accord offered himself unto death, when the Mariners would gladly have preserved him: so did Christ lay down his life of himself for us, when no man took it from him, john 10.18.  
iv As the tempestuous sea was calmed and quieted, when jonas was cast therein: so Christ by his death, pacified and appeased his Father's wrath, tamed the madness and rage of the world, and the Prince thereof, yea so took away the horror, and fear, and sting of death, that unto the godly which believe in him, it might no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of all terrible things, the most terrible, but rather as a peaceable and quiet sleep, or as a welcome and desired rest.  
Secondly, jonas was a Type of Christ, in regard Answ. 2 of his Resurrection. For  
I. As jonas perished not in the water, but was swallowed of a great Fish, who carried him three days in his belly, but at length cast him safe upon the dry shore: so Christ did not perpetually remain in the grave (for it was impossible that he should be holden by it, Acts 2.24.) but death and the devil being overcome, he was restored, and raised up again unto life, Hos. 13.24.  
II. As jonas (being delivered from the belly of the Whale) preached Repentance unto the Ninevites, and thereby brought salvation unto them: so Christ being risen from the dead, by his Apostles did preach Repentance, not only to the Jews, but to the Gentiles also, that thereby they might be brought, by grace, unto glory.  
III. As jonas, who was cast by the Mariners into the sea, was a means to convert and turn them unto the true God: so Christ by his death, converted many unto his Father, (Acts 2.41.) who were Authors of his death.  
§. 3. As jonas was in the belly of the Whale. Sect. 3  
What sort or kind of Fish was this which swallowed jonas? Quest.  
First, Rondeletus saith, that it was a certain Answ. 1 fish which was both in mouth and belly, and in all her inward parts so capacious and large, (and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that she could easily swallow a man alive; and in whose belly often have been found men whole, yea sometimes all armed. Basilius saith, that it was a Fish much like to some great hill inbignesse. And Augustine saith, that in Africa he saw a fish, whose mouth was like some great cave.  
Secondly, Doctor Medcalf (the Hebrew Professor Answ. 2 in Cambridge) in his Lectures upon jonah, doth affirm, That for certain, this fish which swallowed jonas, was no Whale: he proves it thus, because the Whale hath Lungs, and breaths, and like man hath a windpipe; and therefore the passages through which the meat passeth, are so strait, that by no means she is able to devour a whole man.  
Object. But against this it may be objected, that in this verse it is said, that jonas was three days and three nights in the belly of the Whale; and the 70 render it, a Whale: and josephus (Antiquit.) saith, A cero devoratum esse jonam, Ionas was devoured of a Whale.  
Answ. 1 First, some say that God created a new Whale for this very purpose, to swallow jonah, and therefore created him without Lungs, or windpipe, and made all the passages so wide, and vast, that it might devour a man whole.  
Answ. 2 Secondly, others better say, that Christ here follows the interpretation of the 70, which as it was vulgar and familiar, so also it was ordinarily quoted of all, whether it were according to the truth of the original, or not, that is, the Septuagints translation was so frequent amongst the Jews, and of such esteem with them, that they cited Scripture usually as it was rendered by them, never seriously weighing whether their interpretation were agreeable to the Text.  
Answ. 3 Thirdly, others yet better say, that the Whale is generally put for every great Fish: for it was ordinary with the Jews, to apply the name of a known Species, to the Genus. Because the Canaanites were principal Merchants, and the Arabians most notable Thiefs, and the Chaldeans excellent and singular Astrologers: therefore the Jews called every Merchant, a Canaanite, and every Thief, an Arabian, and every ginger, a Chaldean; thus attributing the name of an ordinary Species, to the Genus thereof. And on the contrary, the 70 were wont to give the name of the Genus, to a more known, or notable Species: and thus sometimes instead of Nilus, or Euphrates, they would say a Flood. And thus the Greeks calls every great Fish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Whale, and Homer calleth Phocas, Sea Calves, Whales: and Virg. Immania cete, great Whales, for great Fishes: and hence Cetarius signifieth a kind of Fish-monger, or seller, or taker of great sea-Fish. And from this propriety of speech, our Saviour calleth this Fish a Whale, because (dag gadol) was a great Fish.  
Sect. 4 §. 4. So the Son of man shall be three days, and three nights, etc.  
Quest. How is Christ said to be three days and three nights in the heart of the earth, when he was but one whole day, and two nights in the grave?  
Answ. That this may be the better understood, and more clearly resolved, we will lay down these three things; namely,  
First, that divers nations begun their day at divers times; the Babylonians and the Chaldeans reckoned their day from sunrising to sunrising. The Astrologians counted the day from noon to noon; from the time that the sun was at his height, until he returned thither again. The Romans, Egyptians, and the Occidentals, reckoned their day from midnight to midnight. The Athenians and the Hebrews accounted their day from sunset to sunset, from whence it came to pass that the night was the beginning of the following day.  
Secondly, it was very ordinary with the Hebrews, to put a part for the whole; and therefore a part either of the day or night, was called in their manner, or form of speaking, a Day, to wit, a natural day, consisting of four and twenty hours.  
Thirdly, when they did denote one day, although that which they called a day, were but the least part of a day, yet they did usually pronounce or declare it by parts, thus, The day and the night; from whence, by their propriety of speech, a day and a night was ordinarily called a Day, and a Day by a Synecdoche, was used for a part (yea sometimes the least part) of a day: And hence the answer to the question is manifest, namely, When Christ was buried, it was between the ninth and twelfth hour of Friday, which hours were part of the first day, and by the forenamed Synecdoche, were called the first day and night. Then from sunset upon Friday, unto sunset upon the Sabbath (or Saturday) was the second day and night, which were both entire. Then from sunset upon the Saturday, to the next dawning of the day, was part of the third day, which part was called a day and a night, according to the vulgar wont of the Jews: whose use and custom only, is the rule of expounding many things of this nature in holy Scripture. And thus Christ is said to lie three days and three nights in the heart of the earth; because he was crucified between Evenings, at that time when the Paschall Lamb was killed: where the Evening is reckoned for the first day, and the next four and twenty hours are reckoned for the second day, and he arose upon the third morning, and that was the third day, the morning being taken Syneedochicè, for the whole day, and the night following.  
§. 5. In the heart of the earth. Sect. 5  
The meaning of the Text is, as jonas was buried in the belly of the Fish, and reputed dead for three days, and three nights: so Christ remained in the state of the dead, three days and three nights.   
VERS. 41.42. 
Verse. 41.42.  The men of Niniveh shall rise in the judgement with this generation, and shall condemn it, because they repent at the preaching of jonas; and behold, a greater than jonas is here. The Queen of the South shall rise up in the judgement with this generation, and shall condemn it: for she came from the uttermost parts of the earth, to hear the wisdom of Solomon; and behold, a greater than Solomon is here. 
§. 1. The men of Niniveh. Sect. 1  
What dissemblance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or disparity Quest. 1 was between the Ninivites, and the jews?  
First, the Ninivites were strangers from the Answ. 1 Commonwealth of Israel, and people of God, neither had received his word before this: But the jews had received the Law from the Lord, and did boast therein, and yet would not hear Christ, who interpreted, and explained the Law unto them.  
Secondly, the Ninivites had but one Preacher of the word; namely jonas, and yet they obeyed him; but although God had spoken unto the jews by many Prophets, and by john Baptist: yea, by his own, and only Son, (Hebr. 1.2.) yet they shamefully, and reproachfully rejected them all.  
Answ. 3 Thirdly, the Ninivites having heard but only one Sermon from jonah, the servant of the Lord, repent, believed, and changed their lives: But the jews had heard many Sermons from the Prophets in all ages; and at last heard those Sermons repeated, and confirmed by Christ, the Lord and Master of the Prophets: (And this is that which our Saviour means in these words, but a greater than jonas is here:) And yet they would not repent, and amend their lives.  
Answ. 4 Fourthly, the Ninivites heard a stranger, and believed him, although he came from a Nation, which they hated and envied: But the jews despised Christ, who came of the Father's according to the flesh, & was no stranger, but a child, and freeborn, amongst them.  
Answ. 5 Fiftly, the Ninivites believed jonas without any sign, content with this, that he had come unto them, for their disobedience towards God: But the jews daily saw many signs; that is, Miracles wrought by Christ, and yet persevered in their obstinacy, as though he had done nothing worthy of faith, or for which they had reason to believe in him.  
Answ. 6 Sixthly, none had ever foretell the Ninivites any thing concerning jonas; and yet when he came, they believed, and obeyed him: But all the Prophets had foretell the jews of Christ's coming, and they saw his works, suit and agree with their predictions; and yet they would not believe him, nor amend their lives  
Answ. 7 Seventhly, the Ninivites patiently suffered jonas, although he threatened the miserable destruction, both of their City and Kingdom: But the jews would not endure, or hear, or obey Christ, although he preached grace, and salvation unto them; yea, did not prescribe any hard, or harsh rules of living unto them, but declared remission of sins to every one who would repent, believe, and obey.  
Answ. 8 Eighthly, jonas was not derided, and mocked by the Ninivites, although he fled when God sent him unto them; But the jews scoffed, and taunted Christ, who refused not to undergo reproach, hatred, persecution, and death for them and their salvation.  
Sect. 2 §. 2. Shall rise up in the judgement.  
Quest. What is meant by these words?  
Answ. The phrase is an Hebraisme, signifying thus much; that the Ninivites, and the Queen of the South shall stand in judgement, and not fall, compared with the jews: Or, shall be justified before this generation.  
Sect. 3 §. 3. The Queen of the South etc.  
Quest. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or comparison is there, between the Queen of the South, and the jews?  
Answ. 1 First, she was a woman, the weaker vessel, (1 Pet. 3.7.) yea, a person unaccustomed to travel, and yet she came to Solomon: But the jews were men, and the more worthy sex, and yet they are more slow, and fluggish to hear, than she was.  
Secondly, she being a Gentile, came to hear Answ. 2 an Hebrew. But the jews who were Hebrews, and nourished in the Law, disdained to hear Christ, who was one of themselves, and came of their Father Abraham, according to the flesh.  
Thirdly, she came along a tedious journey unto Answ. 3 King Solomon, although she herself were a Queen: But the King of Kings himself comes unto the jews, his subjects; and yet they will not entertain, or receive him.  
Fourthly, fame and report only moved her to Answ. 4 come unto Solomon, although oftentimes nothing is more false than fame; according to the old saying: 
Tam ficti pravique tenax, quam nuntia veri,  
Not only truth, but also lies,  
Upon the wings of swift fame flies.   
But the jews saw, and heard many things, which many and great Princes had desired to see (Luke 10.24.) and yet they contemned both Christ, and them.  
Fifthly, she was at great cost and charges, in Answ. 5 coming unto Solomon: yea, brought gifts, and presents unto him along with her: But the jews would not embrace Christ, or his doctrine, although he taught them freely, and by his word offered the gift of salvation unto them, even out of mere grace, and would have sold them wine and milk, without money, or money-worth, Esay 55.1.  
Sixthly, she came unto a mere man, and yet Answ. 6 judged herself to be a happy woman, that might enjoy the society, and discourse; of one in whom she perceived the sparks of divine wisdom: But the jews rejected the Son of God, which was the eternal wisdom of the Father.  
Seventhly, Solomon only discoursed of plants Answ. 7 and trees, from the knowledge whereof, at the most some worldly utility would arise: But Christ declared unto the jews, the mysteries of eternal salvation, which were hid from the world, (Ephes. 3.9.) upon the knowledge whereof did depend eternal life, john 17.3. And yet they would not receive, or accept him.  
Eighthly, she thought Solomon's servants, and Answ. 8 attendants happy, who daily heard and saw the wisdom of their Master: But neither the stupendious, and unheard of Miracles of Christ, nor his singular wisdom, grace, and power in preaching, would draw the jews unto the love and admiration, of so great and gracious a Lord.   
VERS. 43, 44, 45. 
Verse. 33, 34, etc.  When the unclean Spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none. Then he saith, I will return into my house from whence I came out: And when he is come, he findeth it empty, swept, and garnished Then goeth he, and taketh with himself seven other spirits, more wicked than himself, and they enter in, and dwell there: And the last state of that man is worse than the first. Even so shall it be also with this wicked generation. 
By this Parable, our blessed Saviour would show, that destruction did hang over the heads of the jews: And why? because they had received the Law of God; and although they thereby seemed to be altogether delivered from the power of the Devil, who held all other nations captives, yet they would not observe, nor obey the Law: After this (to add to the measure of their iniquity, and to make it full) they reject the Gospel, which was brought, and offered unto them by the Son of God himself, and impugn the known truths, delivered by him, and commit blasphemy against the Holy Spirit; as our Saviour had before intimated, verse 31, 32. Now what was this? no other thing then wholly to renounce Christ, and to dedicate, and consecrate themselves wholly unto the Devil; even as though a man should deck, and trim up a house, that his enemy might willingly, and perpetually dwell there: For thus do they, who having known the truth; and by the knowledge thereof, having been delivered from the hands of the Devil, do afterwards willingly, wittingly, and of set purpose oppose it, and renounce it for ever; and adhere, and cleave to the lies, & delusions of Satan. And this is the plain, and direct meaning of our Saviour in this place. Melancton, s. 1 Corinthians, 10. folio 45. understands this place of those, who being tempted by a diabolical temptation, are overcome thereby, and sin securely, without any fear of God, and consequently out of contempt; which sin elsewhere he calleth, a sin against conscience.   
Verse. 46 47. VERS. 46, 47. While he yet talked to the people, behold, his Mother, and his brethren stood without, desiring to speak with him. Than one said unto him, Behold, thy Mother, and thy brethren stand without, desiring to speak with thee. 
There was a sect, who sprung up in Arabia, and were called Antidicomarianitae; that is, the Adversaries of Mary, who to extenuate, and eclipse the glory of the blessed Virgin, held, that after the birth of Christ, she was carnally known by joseph her husband. This heresy is refuted by Epiphanius, 
a Contra Antidicomarianitas, haeres. 78.  by divers reasons, taken from this place, & some other probable grounds; as namely,  
First, because the Epithet of Virgin is given unto her; and therefore she is a Virgin.  
Secondly, because from the tradition of the jews, it is showed, that she was not given unto joseph, for carnal copulation, but for the avoiding of the imputation of being dishonest, which she would have incurred, if she had brought forth Christ, before she had been given in marriage unto any.  
Thirdly, because joseph married not Mary for any carnal respects (he being above, or about fourscore years old, when he took her unto him) but rather that he might keep, and preserve her, she being of his own family.  
Fourthly, because it would scarce stand with the sanctity, and piety of joseph, to use such a holy vessel, after the dispensation of so deep, and divine a mystery.  
Fifthly, because none can be named, that joseph begot of her, neither read we of any children he had by her, either before his fleeing into Egypt, or after his return, twelve years at least, we read, that joseph lived with Mary; but after Christ was twelve years old, no mention is made of him at all; neither do the Evangelists say any more: That his Father and brethren came unto him; but (as in this verse) Behold, thy Mother, and thy brethren stand without.  
Sixthly, if Mary had had either husband, or children, than Christ (when he was upon the Cross) would not have recommended her to john: Tradita est autem Iohanni propter virginitatem.  
Seventhly, Christ is called a Lion, (and saith Epiphanius) in the same sense we call Mary a Lioness: But the Lioness brings forth but one at a birth, and hath but one birth, all her life [Iteratus partus leaenae non contingit:] and therefore was never carnally known by joseph.  
Eighthly, marriage was forbidden to Prophets, and Prophetesses: But the Blessed Virgin was a Prophetess: Ergo, she was not carnally known of her husband. That Mary was a Prophetess, is intimated by the Type, Esay 8. A Prophet shall go in unto a Prophetess; that is, Gabriel unto Mary. So Philip had four daughters, which were Prophetesses, and Virgins.   
VERS. 48. But he answered, and said unto him, Verse 48 that told him: Who is my Mother, or who are my brethren? 
Apelles did grant, that Christ had a true body, Object. and true flesh, but maintained that he had it not from the Virgin Mary, but from heaven; and thinks to prove it from this verse, wherein our Saviour saith; Who is my Mother, or who are my brethren? To this tradition (lib. 1. de carne Christi. Contra Apellem. Arg. 2.) answers, that the matter of this speech pronounced, is to be considered: For none would have showed unto him, that his Mother stood without, who were uncertain, whether he 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 he could tell, who were without, or not. Now Christ here taxeth the incredulity of his brethren; Et Mater quoque ejus demonstratur non aequè adhaes●sse illi, ut Martha, & Mariae aliae. And therefore he denieth his Parents, and his brethren, as he teacheth us to do ours for God's sake, and work.   
VERS. 50. 
Verse. 50  For whosoever shall do the will of my Father, which is in heaven, the same is my brother, sister, and mother. 
Sect. 1 §. 1. Whosoever shall do the will of my Father, which is in heaven.  
Quest. 1 Why doth our Saviour add 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. Observe. Or, that we must prepare ourselves 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, seek heaven, and heavenly things, Colos. 3.1, 2. For he that would be a Citizen of that heavenly jerusalem, which is above, must live like a heavenly Citizen here on earth.  
Quest. 2 Why must we 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 celestial walking, 1 Pet. 1.14.17.  
Answ. 2 Secondly, because we are called hereunto, (1 Thessaly. 4.4.8.) or we are made partakers of a heavenly calling. Read Heb. 3.1. And therefore we should answer our calling, by a heavenly life.  
Answ. 3 Thirdly, because we are made partakers of the divine nature, 2 Pet 1.4. And therefore we should show it by a Saintlike life.  
Answ. 4 Fourthly, because heaven is the end of our hope, and the aim of our expectation; and therefore we should be still like those, who despise this world, and seek, and desire another City, 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 certain time of ripening unto Harvest; so long as we live, we must still strive to grow perfecter, and riper in grace, fitting, and preparing ourselves more and more, for the inheritance of the Saints, and that heavenly jerusalem, Rom. 8.17. Now our preparation consists in these things; to wit,  
I. In a patiented bearing of the Cross, and suffering of afflictions.  
II. In a true denial of ourselves, and our own wills and ways.  
III. In a courageous combating against sin, Satan, and the world, and our own corruptions, 
b 1 Pet. 2.11. .  
iv In a constant course, and practise of religion, and religious actions unto the end.  
§. 2. He is my brother, sister, and Mother. Sect. 2  
In these words our Saviour shows that we must prefer our spiritual kindred; whence it may be demanded.  
Whether did Christ himself, Quest. as he teacheth us to do? that is, whether did he love them b●st, who were nearest 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 nearest 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 do the will of my Father, which is in heaven, the same is my Brother, and Sister, and Mother; where we see he respected those most, who drew nearest to him in the Lord    

CHAPTER XIII.  
Verse. 3, 4, 5, etc. VERS. 3. etc. And he spoke many things unto them in Parables, saying; B hol●, a sour went forth to sow: And when he sowed, some seeds fell by the ways side; and some fell upon stony places; and some fell among thorns; and some fell into good ground. 
Sect. 1 §. 1. He spoke unto them in Parables.  
Quest. WHy doth our Saviour speak in Parables?  
Answ. 1 First, that the truth may be 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 learn to understand divine, and spiritual things, by corporal, and sensible. Carthus. s. pag. 116 6.  
Sect. 2 §. 2. Some fell by the ways side, some in stony places, some among the thorns, and some in good ground.  
Our Saviour in this Parable shows, that both formal, and faithful Professors hear 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 do, and what not?  
First, they may have a certain understanding Answ. 1 of some divine truths, but they ca not know it effectually; for commonly they come without affection, and go away without care. And therefore ⁱ we must take heed, lest we deceive our selus, and our own souls, in a bare profession, and light knowledge of the word; and that we hear it with zeal, and departed with care and profit.  
II. We must beware of the great subtlety of Satan, who (like aswift, & ravenous bird) stealeth the word out of unprepared hearts, or as thiefs use to take away whatsoever they find lose; or carelessly laid up.  
Secondly, hypocrites, and carnal 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 firm, 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 satisfy some humorous desire; to know something more than other, etc. whereas the joy of the godly, is to know further, to the end they may practise more.  
Thirdly, hypocrites may have some care to keep that they have heard, and yet the thorns Answ. 3 of covetousness, and worldly delights, may overgrow the good seed, and make it unfruitful: And therefore beware of covetousness, and all carnal delights.  
Answ. 4 Fourthly, carnal Professors, or wicked men (by means of the word) may be brought to confess their faults, Exod. 9.29.  
Answ. 5 Fifthly, they may be pricked, and wounded in their consciences, with a terror of rheir sins, Act. 24.25.  
Answ. 6 Sixt. they may be sorry for them, 1 Sa. 24.17.  
Answ. 7 Seventhly, they may do many things that are commanded them, as Herod did, Mark 6, 20.  
Answ. 8 Eighthly, they may desire to die the death of the righteous; as Balaam did, Numb. 23.10. And all these only for fear of judgement. Whereas the godly confess their sins, and are stricken with remorse, and sorrow for them; because thereby they have offended a living God, and gracious Father, 2 Cor. 7.10. yea, they endeavour not to do some things, but all, which they are commanded, (Psalm 119.6.) desiring the salvation of their souls for this end, that thereby they may glorify God, Philip. 1.20.  
Quest. 2 How, or by what signs may an hypocritical hearer be discerned, or known?  
Answ. 1 First, he is quicksighted abroad, but blind at home; he will endeavour to pull out another man's mote, and yet sees not his own beam. Now on the contrary, the sincere hearer thinks himself (with Paul) to be the greatest of sinners, and the least of the Apostles.  
Answ. 2 Secondly, the hypocrite is full of himself, and wants nothing, and trusteth unto himself; like Paul, who was alive without the Law. Now the entire hearer fears himself, and doubts the deceit of his own heart.  
Answ. 3 Thirdly, the hypocrite is an unconstant man, (Omnium horarum homo) james 1.8. But the righteous is constant, or if by chance he be drawn unwillingly from his right course, like the Adamant, he never rests until he come unto the North.  
Answ. 4 Fourthly, the hypocrite only purgeth the outside of the Platter, Matth. 23.15. but the righteous man taketh his heart to task, and labours to cleanse that, jerem. 4.14. And therefore if we desire to know, whether we are formal, or faithful hearers, let us examine,  
I. Whether we see more faults in others, or in ourselves.  
II. Whether we are full, and abounding with all things, or whether we be poor, naked, or miserable?  
III. Whether we be constant, or unconstant in the practice of Religion?  
iv Whether we are careful only to keep the outward man unblameable, or the inward also.   
Verse 8, VERS. 8. But other seed fell into good ground, and brought forth fruit, some an hundred fold, and some sixty fold, and some thirty fold. 
Carthusian (s. pag. 118.) saith, that they are virgins, who bring forth an hundred fold; widows, who bring forth sixty fold, and married people, who bring forth thirty fold: But he confesseth, that this is not generally true of persons, but rather of the states of virginity, widowhood, and matrimony; and therefore I will not meddle with his exposition; especially, because it is altogether unwarranted by Scripture, and only the fruit of a humane brain: yea, because if the Scripture do compare one estate with another, it is not in regard of the estate simply, but of the times and seasons: But principally I pass by the refutation of this exposition, because it is fully answered by Masculus, s. fol. 363. b. initio, etc. And by Amesius, Bellarm. enerv. tom. 2. pag. 161.  
Whether shall all the Saints have a like measure, Quest. and degree of glory in the kingdom of heaven, or an unequal according to the measure of their fruits?  
All shall not have an equal measure, Answ. and degree of glory; and that first, because God will crown his own works and gifts in his children, and that as they are in all; but they are unequally in all; as appears by these places, Matth. 5.18, and this verse, and 25.4.  
Secondly, the Scripture teacheth us, that those who instruct others, shall excel others in glory, Daniel 12.3. And therefore all shall not be glorious, in one and the same measure.  
Thirdly, it is said, that the Apostles shall have a singular degree of glory, Matth. 19.28. And therefore some shall excel others in glory.  
Fourthly, in hell there are divers degrees of punishment, Matthew 11.22. according to the quality of sins: And therefore in heaven shall be divers degrees of glory, according to the degree, and measure of grace.  
Fifthly, it is said, Revelat. 14.13. Blessed are the dead, which die in the Lord; for they rest from their labours, and their works follow them. Now, why do their works follow them? Because they shall be judged, and rewarded (although not for their works, yet, according to their works, Roman. 2.2.6. And therefore, as there are degrees of grace, and divers measures of obedience, so shall there be degrees of glory.  
Sixthly, in the world to come we shall be like unto the Angels. Matth. 22.30. But there are degrees of Angels, as shall be else where showed: Therefore also degrees of glory in the Saints.  
Seventhly, St. Paul testifieth his assurance of a peculiar Crown which he knows is laid up for him in Heaven. 1 Thessaly. 2.18. By which is employed that one degree of glory doth not abide all.  
Eightly, these and the like places teach and confirm this truth, that there are degrees of glory in Heaven. Matth. 20.27, and 1 Corinth. 15.14. and 2 Corinth. 9.6. etc.  
Ninthly, these degrees of glory shall be given, not for our merits, or the dignity of our persons, or the worthiness of our works; but of grace, according to our duties, obedience and sufferings, which God will graciously reward.  
Tenthly, the glory of all the Saints in heaven shall be perfect in its degree (for every vessel shall be filled to the brim, although some contain more than others) There shall be no lack of glory to any of the Saints, but the glory of all shall be full according to their capacity: yea all shall be perfectly contented with their portion and measure.   
Verse. 11 VERS. 11. He answered and said unto them, Because it is given unto you, to know the mysteries of the kingdom of Heaven, but to them it is not given. 
Sect. 1 §. 1. To you it is given, but not unto them.  
Observe. Our Saviour in these words doth teach us, that he doth not reveal himself equally, and alike unto all: and the truth hereof appears,  
First, from these places. john 14.19. etc. Acts 10.41. Matth. 10.5, Luke 2.10. Matth. 17.1. and 26, 37. Mark 13.3.  
Secondly, from the divers ends and scopes which Christ hath in revealing of himself. For  
I. His most general scope is, that the world might be left without excuse; and that God might be justified in all his judgements. Rom. 3.4. And hence a command is given to preach to all nations. Matth. 28.19. yea to every creature, Mark. 16.15. And this command is obeyed. Rom. 10.18.  
II. His more particular scope was, to call the elect unto grace, and salvation. john 17.6. Acts 2.47. and 13.48. Ephes. 1.18.  
III. His most special scope was, to fit and prepare for some private and particular work: Thus more especially he reveals himself to his Apostles, in regard of that singular work which he calls them unto.  
Sect. 2 §. 2. To know the mysteries of the Kingdom of Heaven.  
Object. 1 The Papists object this place, to prove, that the Laity ought not to read the Scriptures in a known tongue; they argue thus, Christ saith, it is given to the Apostles to know the Mysteries of the kingdom of Heaven; but to others it is not given. And therefore those sacred Mysteries which are laid down in the Scriptures, are to be communicated to Bishops and Priests only, and not to the common people.  
Answ. 1 First, it follows not, the mysteries of the Gospel were revealed to the Apostles; and therefore are not to be communicated to the people: For our Saviour speaks there only of the Scribes and Pharisees who resisted him, as many of the learned Papists themselves interpret the place. And therefore from hence nothing can be concluded against the people's reading of Scripture, but rather against the Priests and Doctors reading, because the Pharisees were Doctors.  
Answ. 2 Secondly, it follows not, the Mysteries of the Kingdom of Heaven are hidden from the people of the Jews, who for their sins, and obstinacy, are justly rejected: Therefore also they are hidden from the elect Christian people. For the Papists will not deny, but many of the Laity fear God, yea and are the servants of God: now he reveals his secrets unto his servants. Revel. 1.1. and unto those that fear him. Psalm 25.14. And therefore the reading of the Scriptures is not to be denied unto them.  
We see here, that the Mysteries of the Gospel are revealed by Christ, to teach us,  
That Christ is prepared to give the knowledge of God unto all his servants. Observe. Read Matth. 11.27. Esa. 11.9. jerem. 31.34. and 2 Cor. 4.6. and Colos. 1.25.26.  
Why doth Christ teach the Mysteries of the Quest. 1 Gospel to all his Children?  
First, because otherwise they could not be saved. Answ. 1 For  
I. None can be saved without this knowledge. Psalm 95.8. john 17.3. Hos. 4.6. Ephes. 4.18. And  
II. None can learn this knowledge, except it be taught him by Christ. Matth. 11.25.  
Secondly, because it is his office to teach us. john Answ. 2 9.39. and 17.6. and 4.34.  
How are we to be taught the Mysteries of the Quest. 2 Gospel, or the knowledge of God?  
There is a double knowledge of God; Answ. To wit,  
First Natural. Rom. 1.19.20. Psalm 19.1. Acts. 14.17. Now this knowledge is sufficient to condemn the contempt of God already known (jerem. 5.24.) but it is Insufficient for the embracing of salvation by Christ. The natural knowledge of God will condemn men, because they would not obey, fear, serve, and love him, although they knew him: but it is not able to save them.  
Secondly, Supernatural, and this knowledge is twofold, namely,  
I. Extraordinary, and miraculous, Thus Paul was taught the knowledge of God. Galath. 1.12. And  
II. Ordinary; and this knowledge Christ teacheth or worketh by a double means. viz.  
First, Externall; and this is the word, and the preaching thereof. Rom. 1.16. and 1 Cor. 1.18.21 Acts 8.35. Ephes. 4.11, 12. Esa. 11.9. Colos. 1.27. And therefore the word is preached, that thereby men may be converted and turned unto God. Acts 14.15. and 17.23. and 26.18.  
Secondly, internal; and this is the Spirit. jerem. 31.34. Hebr. 8.10. Now thus Christ plainly and manifestly teacheth us, to wit, by his Spirit. 1 Corinth. 1.31. Ephes. 4.21. And hence we pray that he would give us his Spirit, that thereby we may be instructed in the Mysteries of the Gospel, and the knowledge of our God. Reade Psalm 51.11. and 143.10. Ephes. 1.17. Colos. 1.9. And therefore to the Question propounded, How we must be taught the knowledge of God, I answer,  
I. Not by nature, this knowledge not being able to save us. Neither  
II. Miraculously, as Paul was; Miracles are now ceased; and therefore miraculous enthusiasms, and Revelations are not to be expected. But  
III. Ordinarily, by the instruments and means ordained by God himself for this end, and purpose: Now these means, as was said, are.  
First, the word of God; For now he teacheth us thereby. 2 Corinth. 46. And therefore unto this knowledge, the hearing of the word is necessary.  
Quest. 3 What profit may we gain by hearing?  
Answ. 1 First, the word is profitable, for the directing of our obedience (Psalm 119 9.105) To worship God of our own heads, or by the dictates of nature, is sometimes idolatrous and at the best, but will-worship: But the word teacheth us how to obey God both in regard of the matter, and manner of our obedience.  
Answ. 2 Secondly, the word is profitable for the bending and inclining of our affections, unto faith, and love. Sermo Dei est fidelibus, ut pisci hamus; capit quando capitur. August. s. john. As the fish is taken with the hook, when she takes the hook; so the faithful are taken by the word, when they hear and receive it.  
Answ. 3 Thirdly, the word is profitable for the enlightening of the understanding, by the knowledge of Christ. Si Christus est virtus & sapientia Dei; qui nescit sacras Scripturas, nescit Dei virtutem & sapientiam. Hier. s. Esa. If Christ be the power, and virtue and wisdom, of God; then they that know not the Scripture and Gospel of Christ, are ignorant of the virtue, power, and wisdom of God. 1 Corinth. 1.24.  
Secondly, God works this knowledge in the hearts of the faithful, by his holy Spirit. For Spiritus monet, movet, docet; Monet memoriam, movet voluntatem, docet rationem. Greg. M●r. That is the Spirit admonisheth, and moveth, and teacheth: he admonisheth the memory, he moveth the will, and he teacheth the reason.  
Quest. 4 How many ways doth the Holy Ghost teach?  
Answ. Two manner of ways, namely,  
First, in Doctoribus: in the speakers, and Preachers of his word. Matth. 10.20. For  
I. He makes men Ministers. Spiritus sanctus implet pastorem armentarium, & facit Prophetam; implet Piscatorem, & facit Apostolum: implet persequntorem & facit doctorem gentium: implet publicanum & facit Evangelistam. Gregor. s. Ezech. The Holy Ghost can inspire Amos, and of an herdsman make him a Prophet; he can inspire Peter, and of a Fisher make him an Apostle: he can inspire Paul, and of a Persecutor make him the Preacher of the Gentiles; yea he can make Matthew of a Publican an Evangelist: For it is he only that calls men truly unto the work of the Ministry.  
II. He makes them able to speak: The Book which God gave Ezechiel to eat, was in the mouth of the Prophet as sweet as honey. Ezech 3.3. Dulcis in ore, quia ipsi de omnipotent Deo, sciunt suaviter loqui. Greg. s. Ezech. hom. 7. The Book was sweet in his mouth, because he knew, how to speak sweetly of God Almighty. And thus as the Holy Spirit makes them Ministers, so he also makes them able Ministers.  
III. He directs them, and teacheth them to speak unto their hearers those things that are fit, pregnant, and profitable for them. Saepe Deus verbum Doctori tribuit, pro gratia Auditoris: aliás pro Auditoris culpa sermo subtrahitur Doctori. Greg. Past. oftentimes the Lord out of his love & mercy unto the people▪ enables the Ministers to speak profitable and seasonable words unto them: And on the other side, the Lord sometimes for the sins of the hearers, takes away the Ministers, or the word from them. Cum verbi auditores esuriunt, pro eis reficiendis majora Doctoribus dona tribuuntur. Greg. Past. When hearers hunger after the word, than the Lord (for the refreshing, comforting, and satisfying of them) doth give more Talents, and greater gifts unto the Preachers: But when people grow cold in their hearing, or in their desires to hear, or in their love unto the word; then God often lessens the gifts of the Ministers, or else takes away his painful labourers, sending Loiterers amongst them.  
iv He blesseth their labours, and gives an increase to their endeavours, 1 Cor. 3.6. Pedes quatuor bestiarum (Evangelistarum, Ezek. 1.7.) ut scintillans aes; aes candens est Praedicatio, & inde scintillae prodeunt, quia ardent desyderio, & sonant verbo: & corda quae scintillae tetigerunt incendunt. Greg. s. Ezech. hom. 3. The Ministers of the Word (according to the Commandment of the Lord) preach to their flocks, and the Spirit of the Lord by their preaching, doth oftentimes inflame their hearts, and kindle their affections, and fill their souls with sanctified desires, and turn them truly unto himself. And thus we see, how the holy Ghost works, and teaches in the Preachers of the Word; he both making them M nisters, and also able Ministers, he both directing them what to speak, and also blessing what they speak.  
Secondly, In Auditoribus, the holy Spirit teacheth in the hearers as well as speakers: for he makes their hearts often burn within them, when they hear, as Luke 34.32. Otiosus est sermo Doctoris, nisi Spiritus sanctus adsit cordi audientis. Greg. s. Evang. hom. 30. In vain doth the Preacher speak unto the ears of the Auditors, except the Spirit speak unto the heart, Nisi Spiritus sanctus auditorum corda , vox doctorum ad aures corporis incassum sonat: nam formare vocem exterius possunt, sed interius imprimere non val●nt. Greg. Mor. lib. 27. Now although preaching be unprofitable without the Spirit, yet seldom doth the holy Ghost fall upon any, or come unto any, but in the preaching of the word: when Peter preached, than many were pricked in their hearts, Acts 2.37. yea, than the holy Ghost fell upon many, Acts 10.44. And in preaching, Lydia had her heart opened, Acts 16.14.  
What is here required of Hearers? Quest. 5  
First, they must pray, when they come unto Answ. 1 the Word: and that  
I. For themselves, that the Lord would be pleased so to assist them by his Spirit, that they may learn Christ in the Ministry of the Word; yea, that he would give his holy Spirit unto them, and fill them with the graces thereof: this was David's prayer for himself, Psal. 143.10. and Paul's for the Ephesians, chap. 3. v. 18, 19 and for the Colossians, chap. 1. v. 9 Nulla in discrudo mora est, ubi Spiritus sanctus Doctor adest. Beda. s. Luc. hom. 9 If the holy Ghost be our Schoolmaster, than we shall not be Truants, but good proficients, and at Scholars. And therefore let us beg at God's hands, the Spirit of Revelation, Ephes. 1.17, etc. that so we may go away from the Word always bettered; Pray with Augustine (in one of his Epistles) Sanctum opus semper inspira in me, ut cogitem, compelle ut faciam; suade ut diligam; confirma me, ut te teneam; custodi me, ne te perdam. Sanctify thou, O Lord, so my heart, that I may always think that which is good: strengthen thou so my hands, that I may always do that which is good: persuade thou so my affections, that I may above all things love thee the chiefest good: establish thou me so in faith, that I may hold thee fast: and so keep me by thy Spirit, that I may never lose thee.  
II. Hearers must pray for the Preachers of the Word, that speech, and utterance may be given unto them, Ephes. 6.19. that the door of the Word may be wide open unto them, Colos. 4.3. That they may be permitted & enabled to speak the Word freely, 2 Thes. 3.1. yea that they may so speak, that their Word may become blessed unto their Auditors, Rom. 15.29, 30. And hence came that religious custom still practised by our Church, to have Prayers; and that both  
First, before Sermons, that the blessed Spirit would be graciously assistant, and present, both with speakers and hearers. And also  
Secondly, after Sermons, that the same good Spirit would confirm what hath been spoken, and establish, and imprint it in the souls of the Hearers.  
Answ. 2 Secondly, as Hearers must pray for the divine assistance of the Spirit, in the hearing of the Word, by which God ordinarily teacheth the mysteries of the gospel; so also they must be careful to hear, what the Spirit saith in the Word, read Rev. 2.7. Acts 10.33. Certainly here there is a most lamentable neglect, ordinarily amongst Hearers, and little or no fruit can be expected of their hearing, so long as that remains. Hearers are wont  
I. To hear, for fashion sake only: and not for the feeding of their souls. Yea  
II. To absent themselves, or keep themselves from the Word, for the least cause, or upon the smallest occasion that may be. Yea  
III. To hear with prejudice, or prejudicated opinions, or imprudent censures: for some hearers deride, some tax and reprove the rudeness, or plainness of the speaker: that he neither shows Eloquence nor Learning in his Sermons. When this is amended, either by him, or by some other; that is, if we hear learned, elaborate, and eloquent pieces, than we praise the eloquence, learning, wit, and quickness of the speaker; in all things seeing, and judging man, and not God: And so long as we look only upon man, in the preaching of the Word, so long we cannot expect the assistance of the blessed Spirit i●●he Word: yea, the more we look upon man, the less we look for the holy Ghost. And therefore in the hearing of the Word, let us withdraw our ears, and eyes, and minds from men, and look wholly up unto the Lord; remembering that they who preach, are his Messengers, and that which they preach, is his message, and the word preached, is made profitable only by him: that so we may desire assistance in hearing, and expect a blessing upon our hearing, only from him, and return all glory, honour, and praise unto him alone.  
How may we know whether Christ have taught Quest. 6 us the knowledge of God, and mysteries of the Gospel, or not?  
First, certainly he that is uncertain of this, Answ. 1 may be most certain that he is ignorant of it: he that knows not whether he know God or not, may be sure that he knows not God. No man disputes, whether there be a Sun or not, except it be hid: for if it shine in his face, he will not question the existence of it. A man often times dreams that he is awake, when he is asleep; but none are so sottish or doltish, as not to know when they are awake, that they are awake. And therefore he that cannot tell, whether Christ have taught him the knowledge of God, or the mysteries of the Gospel, may be assured (to his grief) that he is yet ignorant of them.  
Secondly, but because many dream that they Answ. 2 are awake, when indeed they are fast asleep: and that they see the Sun at midnight, when there is nothing less: I will therefore give some signs, 
Signs of the knowledge of God.  whereby this may be known; and principally such as serve for the convincing of those, who falsely presume that they know God, when indeed they are ignorant of the knowledge of him.  
First, if our hearts be inflamed with a desire Sign 1 of God, it is a good sign that we know him, for Ignoti nulla cupido, a man cannot fervently desire what he knows not. Here observe that this desire is twofold; namely,  
I. Inchoate, and begun; and this is an earnest desire to know God, 1 john 5.20. For God is wont  
First, to inflame and kindle the desire. And then  
Secondly, to communicate light: we first cry, Draw me, O Lord, and then I will run after thee, Cant. 1.3. And by and by the Lord in mercy reveals himself unto us. Wherefore, we should here examine, whether this desire of the Lord be in us, or not? do we make the knowledge and fruition of God, that one thing, which we desire before all other things? Psal. 27.4. do we long for him, as the Hart doth for water? Psal. 42.1. or the thirsty earth for rain? Psal. 63.1. Certainly then we may be assured, that God hath begun this heavenly knowledge in us, and Christ is now about more fully and clearly to reveal unto us the mysteries of the kingdom of heaven.  
II. There is a permanent, and continuing desire: which lasts until the desire be accomplished, that is, when we do not hunger after the knowledge of God, or desire to enjoy him, out of some sudden flash, but out of a , and serious affection; and therefore cry earnestly for him, and seek diligently after him, and continue therein until he hath been pleased to come, and reveal himself unto us. A loving wife desires always the presence, and society of her husband, and could wish that he were always at home: so must we continually desire to be present with the Lord, and never be at peace, so long as we are absent from him: for this permanent, and continued desire of the Lord, is an excellent sign of some true knowledge of him.  
Object. Against this permanent and continued desire, it may be objected, that Christ hath promised his children, that they shall never hunger or thirst any more, joh. 4.14. and 6.35. and Rev. 7.16. And therefore this earnest longing after God cannot stand with these promises, nor become the faithful.  
Answ. 1 First, certainly the faithful shall not lament, as a widow, who hath lost her husband, irrecoverably, Esa. 47.9. Thren. 1.1. Or like one who is ready to pe●ish through thirst, as Samson was, judg. 15.18. For unto the faithful shall be given grace, which shall be as a living spring, joh. 4.14. yea as flowing streams, joh. 7.38. and not like a dry well. But yet  
Answ. 2 Secondly, they shall thirst through a desire of more; there is such sweetness in grace, and in the fruition of God; that the child of God saith always, It is good for me to draw near unto God; yea he is my chiefest good, and therefore the nearer I come unto him, the more happy and blessed shall I be. He who knows the sweetness of honey, desires it the more; and the faithful are covetous of God and grace, as the worldling is of gold: 
Crescit amor nummi, quantum ipsa pecunia crescit.  
Though Dives store of money have,  
Yet nought but money he doth crave.  
For as his wealth doth daily grow,  
Even so his love doth thereunto.   
The more grace a Saint hath, the more he desires, for nothing is so good for him as that: The more full sight and knowledge a man hath of God, the more greedy he is of a little more. If God be pleased to talk with Moses, the servant is then so delighted therewith, that he desires further to see his face. If it be a thing so full of sweetness (thinks Moses) to hear of the Lord, or to hear the Lord with the ear, than it must needs be a transcendent felicity, to see him with the eye; and therefore, O Lord, let me see thy face. They that once have been made partakers of the bread and water of life, cry, O Lord, give us evermore of this bread, (job. 6.34.) and this water, joh. 4. He that is delighted with Music, desires it again and again; and he that is taken with the pleasantness of wine, drinketh often unto drunkenness. Certainly the Apostle had an eye unto this, when he said, Be not drunken with wine, but be filled with the Holy Ghost. Ephes. 5.18. Intimating, that those who have once a true taste of heavenly gifts, will desire a greater measure, and degree of them. The Spouse is sometimes absent, and then the Church mourns. Cantic. 3.2 and 5.6. Not because she is uncertain whether she have a husband or not, or because she doubts of his love; but because she is sick of love, Cantic. 5.8. and therefore would perpetually enjoy his presence. And therefore let us seriously prove and examine ourselves by this desire of God, which is the first sign and token of his knowledge.  
Secondly, examine whether we can cry truly Sign 2 unto God in faith. Abba Father, Galath. 4.6. For none can be assured that God is their Father, without some measure of true knowledge.  
Thirdly, try whether we unfeignedly contemn Sign 3 and despise the world or not? are we exalted in spirit, & heightened in affection? are our thoughts upon heaven and heavenly things, not upon earth and earthly? Colos. 3.1, 2. Indeed this is not an easy thing to do; for many say, they care not for the world, when indeed all their care is for it, all their delight in it; Undoubtedly, he that doth indeed despise the world, and wean his affections from it, doth thereby show that he looks for another world, wherein dwells righteousness, and in which a Crown of glory is reserved for him: and consequently hath some true knowledge of the ever living Lord, and of the Mysteries of the Kingdom of heaven.  
Fourthly, we must prove, and see whether we Sign 4 be humbled or not? 2 Corinth. 10.5. and 1 Cor. 14.25. Spiritus sanctus in columbà & igne; quia igne zeli ardentes, & columbae simplicitate mansuetos efficit. Greg. hom. The Holy Ghost descended in the likeness of a Dove, and in fire: because he makes the faithful to burn with the Fire of zeal, and to be meek, and dovelike innocent: For when once Religion, and the knowledge of God enter into the soul, than all our Peacocke-plumes fall, and we begin to humble ourselves before the Lord, as Holy job 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 Sign 5 that we may be transformed into the same Image with Christ, 2 Corinth. 3.18. And that two manner of ways, to wit.  
I. In the practice of holiness: do we labour to keep his commandments? (1 john 2.3) do we labour to eschew whatsoever is evil, and to do whatsoever is good? 1 john 3.6. and 1 Peter 2.9. and 2 Peter 1.3. yea do we labour to increase in all heavenly hnowledge? Colos. 1.10.  
II. In spiritual worship do we labour to worship and serve the Lord in spirit? john 4.24. yea within to be filled with the fullness of God? Ephes. 3.19. yea are we through a zeal to God's 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 reveal unto us the Mysteries of the Kingdom of Heaven.   
VERS. 13, 14. 
Verse. 13.14.  Therefore speak I to them in Parables: because they seeing see not: and hearin●●hey hear not, neither do they understand. And in the● is fulfilled the Prophecy of Esaias, which saith, By hearing ye shall hear, but not understand, and seeing, ye 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 seems to be made the Author of sin.  
Argum. He is not the Author of sin, but of just punishment, which he inflicts upon the obstinate, sometimes in a hidden and secret, but always in a just judgement; for the judgements of the Lord are sometimes secret, but always most just.  
Object. 2 Secondly, Reprobates seem 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 only those who do 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 be able to see: For God blinds their eyes only  
I. By a denial of light unto them. And,  
II. By a forsaking, and leaving of them in their blindness. And,  
III. By giving them over to the power of Satan, and their own 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 show, what God universally doth approve, and allow of, not what he will do unto all, or work in all. These verses specially show what God will do to those, who are contumacious, and obstinate. Now extraordinary judgements are not repugnant to the ordinary means of salvation, Pareus, s. fol. 733.   
Verse 19 VERS. 19 When any one heareth the word of the Kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that, which was sown 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 fowls of the air; when it may be demanded, why the Devils are called the fowls of the air?  
Answ. 1 First, for the subtlety of their nature: As the air is a subtle thing, so are spirits.  
Answ. 2 Secondly, for their habitation in the air.  
Answ. 3 Thirdly, for their inordinate desire to ascend upward; which ariseth from their height of pride. Charthus. s. pag. 117. a.   
Verse. 20.21. VERS. 20, 21. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it: yet hath he not root in himself, but dureth for a while: For when tribulation, or persecution, ariseth, because of the word, by and by he 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 he forth unto them, saying, The Kingdom 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 whe●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 clear 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 faithful, as is expressly said by our Saviour. verse 38. The good seed are the Children of the Kingdom.  
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 Kingdom 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 Observe 1 because it is small at the beginning, but increaseth to be great: By which name our Saviour would teach us to use the word as a Seed; or we must so hear the word, that we may fructify 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 we may profit thereby. 2 Corinth. 12.7.  
How many things are observable in Seed?  
Seed hath these two properties, viz. 

First, to increase and fructify, one grain Quest. 2 of wheat doth not only 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 increase 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 form; 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 Corn: this is the life and conversation, which is replenished with the good works of righteousness and holiness; now as one Ear hath often more Corn in it then another, so one Child of God bringeth forth more Religious fruits frequently then another.  
iv A stalk, and this is constancy, and strength, and industry, in the work of the Lord.    
Quest. 3 What fruit must we show of our hearing this Seed the word?  
Answ. 1 First, let us show that we have a root, within, to wit, conscience of our ways, love unto God, and zeal of his glory; and that these are the wheels which set us on work; let the world see that we eschew evil and do good.  
I. Because, we make conscience of the committing of the one, and the omitting of the other,  
II. Because we know that God is honoured by the one, but dishonoured by the other.  
III. Because we know that the Lord loves the one, and hates the other; and therefore because we love him above all things, we desire to do that which is pleasing and eschew that which is displeasing unto his Sacred Majesty.  
Answ. 2 Secondly, let us labour to hold forth a stalk; that is be watchful, and diligent, and laborious, both in striving against the temptations of sin, and in avoiding the occasions thereof, and in beating down of those strong holds, which Satan builds in our hearts.  
Answ. 3 Thirdly, let us labour for an Ear filled with good Corn; that is, labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father. And thus much for the first Observation, namely, That the word is a Seed.  
Observe. 2 Secondly, the word of God is not only a Seed, but a good Seed also; so & called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us: That there is no true, good, and profitable Seed, save only the word of God. Or the only profitable Seed to beget us is the Gospel jam. 1.18. and 1 Peter 1.23.  
Quest. 4 How doth it appear that the Gospel is the only good Seed?  
Answ. 1 First, it is evident hence, because all good things comes from thence, namely,  
I. Spiritual life; for we are begotten thereby. jam. 1.18. and 1 Peter 1.23.  
II. Food: for we are fed thereby. 1 Peter 1.2.  
III. Light: For thereby we are directed in our spiritual walking. Psalm 119.105.  
IV. Weapons and armour; for therewith do we defend ourselves, and offend our enemies, Ephes. 6.17.  
V Comfort; for by the promises of the word, our hearts are cheered under affliction. Romans 15.4.  
VI Life eternal; for that is the means to bring us thereunto. Acts 28.28. Rom. 1.16. and 1 Cor. 1.18.12.  
Secondly, because all other things besides the Answ. 2 word and Gospel, are evil Seeds: for they are either  
I. Fruitful unto evil; and these Seeds are either,  
First, internal; as suggestions, imaginations, thoughts, affections, and the like, Or  
Secondly, external; as occasions unto evil, and the persuasions, and temptations of others. Or  
II. Unfruitful unto good; as vain Philosophy, and carnal wisdom: for these rather lead men into error then truth. And therefore we must carefully beware of a double Seed, namely.  
First, unprofitable Seeds, for what hath the chaff to do with the Wheat? jerem. 23.28. yea the word must be spoken as becomes the Oracles of God. 1. Peter 4.11. Indeed, Natural Philosophy doth explicate, and makes a thing more lively unto us; Moral Philosophy doth persuade us: Histories approve the truth of the word: Examples move us; and the Fathers doth show how they assent unto us: Now if the word be the Queen, at whose beck all these are obedient, and upon whom (as handmaids) they attend; we may then use them, and embrace them, but we must never make Mistresses of them.  
Secondly, we must take heed of evil Seeds: now these are either,  
I. Internal, namely the love of sin, and our own wills: for from these seeds comes no good fruit, but much evil, they being fruitful seeds of impiety. Or,  
II. Externall; namely,  
First, the erroneous opinions of others; as in Usury.  
Secondly, the custom of the world in that, and in lying.  
Thirdly, the persuasions, and temptations of our companions and friends.  
Fourthly, our own pleasure, riches, and honour. All these are evil seeds, and therefore to be avoided; the word of God is a good seed; and therefore to be embraced.  
§. 2. In the field. Sect. 2  
What is meant by this field? Quest. 1  
The field signifies the Church of Christ; Answ. but our Saviour, verse 38. saith, that the field is the world; because all men in the world, are either tares or corn; gold or dross, Lambs or Goats. Or, although the Church of Christ be the field, yet our Saviour saith, the world is the field: Because his Church is dispersed over all the world. Whence we learn,  
That the Church of Christ is generally dispersed Observe. 1 throughout the whole world.  
How doth this clearly appear? Quest. 2  
First, it is clear from the testimonies of Scripture, Answ. 1 Matth. 28, 29. Mark 16.15. Act. 10.34.  
Secondly, it is manifest from the phrases attributed, Answ. 2 and given unto the Church. For the members of the Church are called,  
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Strangers and Pilgrims, Hebr. 11.13. and 1 Pet. 1.1. They are called,  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scattered, or dispersed people, 1 Pet. 1.1. and james 1.1. yea, the Church is called,  
III. Catholic; for as,  
First, the name Militant, doth distinguish it from other universal Churches; to wit,  
I. From the Triumphant Church of the Saints in heaven.  
II. From the Malignant Church of the wicked on earth. Even so,  
Secondly, the name Catholic doth distinguish the Church of Christ, both,  
I. From the judaical Church; that being but a Garden, this of ours being a field: the Church of the jews being but Particular, this of ours being Universal, 
c Read Rom. 10.11. etc. Gal 3.27. and 1 Cor. 12.13. . And also,  
II. From particular Nationall Churches; these being only members of the Catholic Church, and are called Churches; (as Agellus dicitur Ager) every little close, or enclosure may be called a field.  
Quest. 3 Is not the Church of Rome the Catholic Church?  
Answ. No; it is but a Particular Church, and therefore not the Universal: it was once a singular member of the Church, but never more, because it is local; it was never the whole Church, because it was never Catholic, or Universal, as the Church of Christ is: Orbis major urbe (as Augustine said) that is, The whole world is bigger and larger, than the greatest City in the world: Faith is of things not seen, Fides, quod non vides: And therefore in the Apostles Creed, we say; that we believe, that there is a Catholic Church, because we cannot see it: Opus est oculis Angelicis non carneis: he that would see the Universal Church, must have the eyes of Angels, not of men. For Nec Deus videtur, nec Ecclesia, neither can God be seen with bodily eyes, nor the Church of God, as Ruffinus saith.  
Quest. 4 How do men departed from the Catholic Church of Christ?  
Answ. 1 First, not by forsaking any kingdom, or departing from any Nationall Church: A man may go from Britannia to Virginia; and yet not departed from the Church of Christ; because that is Catholic, and Universal: Coelum non animum mutat.  
Answ. 2 Secondly, a man may departed from the obedience of the Church of Rome, or of Constantinople, and yet not departed from the Church of Christ.  
Answ. 3 Thirdly, he only departs from the Church of God, who forsakes the truth of the doctrine of the Church; and leaves this good Seed which is sown therein: For these God infatuates, 2 Thess. 2.11. And thus the Church of Rome hath fallen from the pure Church of Christ, forsaking the wholesome truth, & sound doctrine of the sacred Scriptures, & taking heed unto fables.  
The Husbandman sow's wheat in the field, that is not in the corners, or in some parts only thereof, but in all the parts of the field: To teach us;  
Observe 2 That the Gospel is to be communicated, and imparted unto all; and not to be hid under a Bushel, Col. 3.16. But of this we have to speak elsewher and therefore here I omit it.  
§. 3. While men slept.  
We see here in general, that Tares are sown presently after the word, and good Seed: To Sect. 3 teach us:  
That the Gospel being once preached in any Observe. 1 City, or Land, corruptions, and errors will also by and by creep in. Our Saviour by his Parable of the divers Seeds in this Chapter; first Wheat in the day, and then Tares in the night, doth teach us; that truth may challenge priority of error, yielding principality unto truth, (saith Tertullian) and posteriority unto lying. And so it must needs be, because as there must be, first iron, before there can be rust, which cankereth the iron; so must there be a Virgin-truth, before error, which is nothing else, but an adulteration thereof. So that Primum, and Verum; that is, primary antiquity, and truth are both inseparable twins, begot and bred in the same instant; yet as the first seduction of mankind, did shortly follow the integrity of his first creation; so sometimes the difference between error and truth, in respect of time, hath been no more, then as wheat in the day, and tares in the same night. BP. Mort. Appeal. pag. 511. lib. 4. Cap. 16. § 4.  
Now more particularly we see, that Tares Quest. 1 were sown, while men slept.  
How many ways are men said to sleep? Answ.  
To this Vincentius (serm. hyem. dominica 4. post octa. Epipha. pag. 289. fine & 291. media, etc.) answer,  
That men are said to sleep three manner of ways; to wit,  
First, Per ignorantium intellectualem; when men are so stupid, and dull, that they cannot understand, and take up what is spoken, we say that they are asleep.  
Secondly, Per negligentiam spiritualem, when men are negligent, remiss, careless, or lukewarm in that which they do, we say they are asleep; that is, when they go about spiritual duties, and the exercises of Religion heedlessly, minding some other thing, more than that they are about.  
Thirdly, Per abundantiam criminalem, when men sleep in their sins, and are so overwhelmed with the deluge of their iniquities, that they are no more sensible of their danger, or dangerous condition, than a man asleep upon the Mast of a ship is. Now sleep in this place doth signify, that they did not perceive, when the Tares first began, or they were not ware of the first sowing of them: Whence we learn,  
That heresies creep secretly, obscurely, and Observe. 2 unseen into the Church; and are not perceived till afterwards; errors are like rust, not perceived at the beginning: or like some secret malady; which often appears not till it be incurable: And not like jonas his gourd, who grows up suddenly, and at once to his height; but by degrees, and a change scarce sensible. Quest. 2  
Who are here to be blamed? Answ.  
The Church of Rome, who commands us to show, when their heresies begun? what year, what month, what day, or by what particular person? This is their common brag, and over worn clamour, as we may see in Campian (rat. red. Academicis.) and after him, the rule of faith. Kellison, and divers more. To whom we answer,  
First, that we know not precisely the time of the first feeding of some errors: only this we know, that the husbandmen, not regarding the Seed (because it seemed little, and of no danger) neglected it as men asleep; neither could it be discerned, until it did appear in a blade.  
Secondly, the Apostle likewise hath resembled corrupt, and erroneous speeches unto a creeping Canker, 2 Tim. 2.17. which is a disease in man's body, gathering upon a man, by little and little, from joint to joint, until it have corrupted the vital parts, B P Mort. App. pag. 509.  
Thirdly, there is a fourfold Sleep: namely,  
I. Conniventiae, of connivance; when men wink at things, lest they should disturb the peace of the Church. Sic Ecclesia tenet Origenem pium, licet Scripta venenata (Higher) Thus the Church held Origen to be a good man, although many of his writings were stained with gross errors; and Tertullian, and Cyprian, to be holy, although they were Montanists; and justine, and Irenaeus, to be worthy to be placed in the Bead-roule of Saints, although they were Chiliastes; and Augustine hath the addition of Saint; although he seemed to grant a Purgatory. Thus for the peace of the Church, winking at the faults of such famous Fathers.  
II. Negligentiae, of negligence, and thus through the remissness of Governors' errors have often crept into the Church.  
III. Ignorantiae, of ignorance, when the Priests lips do not preserve knowledge, Malach. 2.7.  
iv Avaritiae & superbiae, of pride and avarice, when men are so transported with these, that they will neither see nor hear any thing which is opposite unto these. And thus errors have crept into the Church, sometimes through the affection of the people to the broachers of the errors; sometimes through the negligence, sometimes through the ignorance, sometimes through the pride and Avarice of the Prelates and Doctors of the Church.  
Fourthly, I could name the beginning of some Popish heresies, and so stop the mouths of those loud Criers: And I will but only name one or two; namely,  
I. The primacy of the Pope, was not confirmed, concluded, or proclaimed to the world, before Phocas and Bonifaces time.  
II. The worshipping of Images was condemned in the Nicene Council.  
III. The Cup in the Lord's Supper was never taken away from the people till the Council of Constance. But because this is amply handled by Bishop jewel, I pass it by.  
Quest. 3 What is here required of us?  
Answ. 1 First, Ministers must be extraordinary careful that errors do not grow, spread, and disperse themselves. Satan can transform himself into an Angel of light: and therefore they must watch diligently over their flocks, and be careful for them. Galath. 4.19. And because the word is the good Seed, they must therefore preach in season, and out of season. 2 Tim. 4.2. Heb. 13.17.  
Secondly all must be wary, least corruptions Answ. 2 increase; occasion is a thief, and a neglect of watchfulness hath been the cause of much evil.  
§. 4. Sowed tares. Sect. 4  
The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this should not be translated Tares or Fitches, but evil Seed, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corn, or the deaf Ears, which grow up with the good Corn, and cannot be discerned from the good Corn until the harvest: and then it proveth naught: for Fitches and Tares may be presently discerned, and pulled up; the one signifieth the Hypocrites, and the other the Heretics. And where it is said, His enemy came and sowed Tares, the parable must be understood thus, that the enemy corrupted that Seed which seemed to be good Seed. Weeme se Exeroit Divine. lib. 1. pag. 139.   
VERS. 27, 28, 29, 30. 
Verse. 27, 28, 29, 30.  So the Servants of the householder came, and said unto him, Sir, didst not thou sow good Seed in thy field? from whence then hath it Tares? He said unto them, an enemy hath done this. The Servants said unto him, Wilt thou then that we go and gather them up? But he said, nay: lest while ye gather up the Tares, yea root up also the Wheat with them. Let both grow together until the Harvest, and in the time of Harvest I will say to the reapers, Gather ye together first the Tares, and bind them in bundles to burn them; but gather the Wheat into my Barn. 
§. 1. From whence then hath it Tares? Sect. 1  
Our Saviour here shows the Servants care, Observe. to teach us: That Ministers ought to be watchful.  
Wherein doth this watchfulness consist? Quest. 1  
First, in a daily watchful visiting of their fields Answ. 1 and flocks. These Servants went daily into the fields, to see what breaches were made in the hedges, that they might amend them: and how the Wheat grew, and whether any thing hindered it from thriving or not: And thus should Ministers have a watchful eye over their flocks, labouring to amend what is amiss, to reform what is abusive, to reclaim wanderers, and to labour to remove whatsoever may hinder the fructifying of the word.  
Secondly, their watchfulness consists in a rejoicing Answ. 2 when the Wheat thrives, and grows up that is, when they see the Lord to bless and prosper his own word, and give an increase to that which they sow: The plougher ploughs in hope, and rejoiceth, when by his crop he seethe his expectation answered, Ministers preach because it is Gods own Ordinance and ordinary means to convert sinners, hoping that by their preaching some may be converted: and great is their joy, when their expectation is not frustrated.  
Thirdly, the care of a Minister consists in a sorrow for the springing up of Tares. These servants Answ. 3 come (and certainly not without grief) and tell their Master, that there are Tares amongst the Corn: Thus faithful Ministers when they see errors, heresies, hypocrisy, and formality in Religion, to begin to spring, and spread itself among their flocks; they must seek unto God, and do all what lies in their power to redress it.  
Quest. 1 Why must Ministers be thus watchful and careful over their people?  
Answ. 1 First, because God hath set them over them, and made them watchmen over their souls. And therefore if through their carelessness their people perish, their blood will be required at their hands.  
Answ. 2 Secondly, because without this care they never can render an account with joy unto God. This Argument the Apostle useth to persuade the people to be obedient unto the word. Hebr. 13.17.  
Answ. 3 Thirdly, because the more sinners they convert, the greater measure of glory shall be conferred upon them at the last day.  
Answ. 4 Fourthly, because they are their Fathers, and ought entirely to love them: and therefore their love should be showed in their care for them, and in their joy for their welfare. 1 Thes. 3.8.  
Object. 1 The Papists produce this place, to prove that Heretics & Apostates are true members of the militant Church of Christ: arguing thus: In the same (which signifies the Church) are three things, namely, Corn, and Chaff, and Tares, that is good men and bad, Orthodox, and Heterodox, maintainers of truth, and Heretics. And therefore these are members of the Church as well as those.  
Answ. 1 First, I deny the Antecedent, because the field doth not signify the Church, but the world, verse 38.  
Answ. 2 Secondly, I deny the consequence, because it is Captio ab homonymia Ecclesiae: there is an ambiguity in this word Church, which may signify either the outward visible, or inward spiritual, and invisible Church.  
Answ 3 Thirdly, if they be open Heretics, that apparently hold any opinion that razeth the foundation of Religion, or any Article of our faith, which is necessary to be believed and held unto salvation: then such are not members, no not of the visible Church.  
Answ. 4 Fourthly, by Tares are not meant Heretics (or at least not only Heretics,) but Hypocrites, and all wicked livers in the Church.  
The Papists, with one consent hold that the Church of Christ is a visible society or company which can never fail: or that it is impossible that the Church of Christ in the earth should so fail, that we could not see it: seeing that it hath promises that it shall be always unto the end so palpably visible, that a man may point at it with the singer, and say. The Church of Christ is there, or in such, or such a place. Now they prove it from this place, wherein we see, that both Wheat and Tares are found in one and the same field; & that they must both so remain until the time of the Harvest, that is the consummation of the world; And therefore unto the world's end this field shall be visible.  
Now the Protestants they grant  
First, in the Church there shall be always both good and bad; that is, wheresoever there is a visible Church or company of professors on earth; there shall be some bad commixed with the good.  
Secondly, some visible Churches or congregations may endure to the end of the world; but not in the same outward beauty and splendour, but sometimes in the wax, sometimes in the wain;  
Thirdly, the purity of Religion, and the true Church shall always remain in the foundation of salvation: but not in the whole outward glorious Ministry, as the Papi●ts would have it.  
Fourthly, this place doth not at all prove, that the Church shall be always visible so, as Bellarmin● would have it, namely, that it shall be always visible in a visible head, the Pope of Rome, always conspicuous in the Prelates of the Church, and always endued with outward splendour and pomp: For it will be hard for the jesuite to pick these out of this Parable. Alsteed. de nature. eccles. fol. 158.  
§. 2. But he said nay: lest while ye gather up the Sect. 2 Tares, ye root up also the wheat with them.  
Why doth the householder forbidden his servants Quest. 1 to pluck up the Tares, and command them to suffer them to increase?  
First, lest in gathering up them, they should Answ. 1 pluck up some of the wheat with them: where we see, that the wicked shall rather be spared a while, than the righteous shall be endangered. The wicked Sodomites should rather have been spared, than ten righteous should have perished.  
Secondly, because he himself hereafter will Answ. 2 pluck up the Tares in his due time, and cast them into the Fire, where we see that although wicked men escape man's hand, yet they shall not escape Gods: or although God himself spare them for a time, yet he will not spare them always, but punish them at the last.  
Thirdly, because the Tares hinder not the Answ. 3 Wheat from being gathered into the Garner at the time of Harvest: that is the hypocrites and wicked in the Church cannot by their society, or commixture with the righteous hinder them from Heaven.  
§. 3. Suffer them to grow until the Harvest. Sect. 3  
If the understanding Reader desire to see, how this Section is truly to be understood; and how also it is abused by some, who labour from hence to overthrow all political and Ecclesiastical Discipline, and how their exceptions are fully answered: let him Read Pareus, s. fol 725. b. calce etc. and Chemnit harm. pag. 863. 864. and Scultetus Idea Concionis, pag. 143. 144. 145. For the English Reader I refer him to Doctor Mayer s. f. 189, 190, 191.   
VERSE 34. 
Vers. 34  All these things spoke jesus unto the multitude in Parables, and without a Parable spoke he not unto them. 
Quest. How is it said that Christ spoke nothing unto them without Parables, when as at sometime he taught plainly.  
Answ. 1 First, Augustine (qu. Evang.) answereth, that although some things were at sometimes spoken plainly, yet at no time did he speak so plainly, but something therein was parabolical.  
Answ. 2 Secondly, others rather answer thus, that at this time of his teaching, he spoke nothing without parables. Chrysost. qu. 3.  
Some condemn too much knowledge, and prefer ignorance before it, setting up Trophies thereunto: but this is not answerable to the precepts and practice of Christ and his Apostles: for S. Paul makes the Gospel known unto the Corinthians, 1 Corinth. 15.1. It being a light not to be hid under a Bushel, but to be held forth, and declared unto all: yea Christ, we see, taught openly in the Temple, never secretly. john 18.20. And commands his Apostles to go and preach unto all nations, Matth. 28.19. And hence Paul saith, that the word of salvation is sent to all that fear God. Object. Acts 13.26. Now against this the Papist object this place, That Christ spoke unto the common sort, or people in parables and without a Parable spoke he not unto them.  
Answ. 1 First, with Augustine above, I might answer that in many things which he taught, although something was difficult, yet there was something easy.  
Answ. 2 Secondly, this verse hath reference to the present time, or present preaching of Christ, not to his preaching always: For in this verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these things spoke jesus unto the multitude in Parables: and without a Parable spoke he not unto them; that is, at that particular time: for at other times we see, he teacheth them plainly without Parables, as Luke 4. But principally in his Sermon upon the mount. Matth. 5, 6, 7.  
Answ. 3 Thirdly, although our Saviour here teacheth in Parables, yet he doth not hereby excuse ignorance, (much less to commend it) but rather doth accuse them hereby of obstinacy and perverseness: and therefore in judgement teacheth them in Parables and not plainly: for Parables are used for the punishment of hearers:  
Answ. 4 Fourthly, the principal cause why our Saviour spoke so much in Parables, was because he was not yet glorified: neither had as yet suffered. Hence he could not send the Comforter to his Apostles, until he was glorified: but after his glorification he sent him not only to his Apostles, but also by their Ministry to others; and taught them, that is, brought to their remembrance what they had heard before, that they might make it known unto others. Matth. 10.17. And therefore Christ's preaching in Parables is no plea for the excuse of ignorance.   
Verse. 35 VERS. 35. I will utter things which have been kept secret from the foundation of the world. 
Concerning Secrets a question or two here may be made: namely,  
What is meant by this word Secret in Scripture? Quest. 1  
First, sometimes it signifies the Temple or Answ. 1 Sanctuary, as Ezech. 7.22.  
Secondly, sometimes it signifies a Tabernacle, Answ. 2 or place of refuge, as Psalm 27.5. and 31.20. and 91.1.  
Thirdly, sometimes it signifies Prophecies, Answ. 3 Visions, or predictions of things to come.  
Fourthly, sometimes it signifies the divine will Answ. 4 of God, which he would have obeyed by his servants.  
Fiftly, sometimes it signifies the secret will, Answ. 5 and hidden decree of God.  
Sixtly, sometimes it signifies humane counsels; or Answ. 6, things committed and communicated by one friend or neighbour unto another.  
Who reveals Secrets? Quest. 2  
The Lord, job. 11.6. Eccles. 10.20. Daniel 2.19. Answ. and Christ in this verse.  
To whom doth the Lord reveal his Secrets? Quest. 3  
First to his Prophets in particular. Amos Answ. 1 3.7.  
Secondly, to all his Servants (that is the righteous) Answ. 2 in particular. Psalm 25.14. Prov. 3.32. Esa. 45.3. Matth. 13.11, john 15.15. Examples whereof we have in these places. 18.17. and 41.39. Numb. 12.8. Daniel 2.19. and 5.11.  
What is required of us in regard of humane Quest. 4 Secrets?  
First, a man must not rashly communicate or Answ. 1 impart a secret unto any. Prov. 25 9  
Secondly, he unto whom a Secret is discovered, Answ. 2 or made known must not reveal it, but conceal and hid it, Proverb 11.13  
Who reveal Secrets? Quest. 5  
First, they are revealed by wicked men. Proverbs Answ. 1 11.13.  
Secondly, Secrets are discovered by fools. Eccle. Answ. 2 19.11.   
VERS. 43. 
Verse 43  Then shall the righteous shine forth a● the Sun, in the Kingdom of their Father, who hath Ears to hear, let him hear. 
§. 1. Then shall the righteous shine forth, as the Sect. 1 Sun etc.  
We affirmed before verse 8. that there were divers degrees of glory in heaven: now against this, this ver. is objected, thou the Righteous shall shine in Heaven as the Sun; Object. but there is no greater light than that of the Sun. Therefore in Heaven there are not unequal degrees of Glory.  
This is a fallacy A dicto secundum quid, Answ. ad dictum simpliciter: because in this place our Saviour only teacheth, that the glory of the faithful hereafter shall be great; therefore simply there shall be no degrees of glory, follows not.  
§. 2. He that hath Ears to hear. Sect. 2  
This seems to be a Synonimum, but it is not, for to hear signifies something more than Ears, and the meaning is: He that hath Ears prepared to hear, let him hear. Whence observe,  
Observe. That no man can hear profitably except his Ears be purged and prepared by God. Acts 16.14.  
Quest. 1 How doth this appear?  
I● appears clearly thus, namely, 

Answ. First, because we do not care to hear, till we desire to know: And therefore the Lord begets this desire: and that,  
I. By disturbing and rousing the carnal peace of the heart: as Acts 2.37. For when men once feel themselves to be sick, than they seek to the Physician. And  
II. By giving a taste of the sweetness of the word. jerem. 15.16.  
Secondly, because by nature we are deaf, as was showed before. Chapt. 11.5. § 4. of ourselves we can understand, and take up nothing, and therefore the Lord helps us; and that  
I. By opening the heart, as he did the heart of Lydia. Acts 16.14. And  
II. By giving a clear understanding, Colossians 3.16. And thus the Lord awakens our hearts by his word; then makes us to feel some sweetness in the word; then opens our hearts, and enables us to receive, and embrace the word; And lastly, teacheth us so to understand it, that we gain, and reap spiritual profit thereby, and are edified and built up therewith more and more, both in faith, and obedience: And therefore without him we cannot hear profitably.    
Quest. 2 What is here required of us?  
Answ. We must labour and endeavour that we may be prepared to hear the word of God.  
Quest. 3 How must we labour to prepare ourselves to hear?  
Answ. 1 First, in the Morning, we must meditate (when we are to go to the Lords house) hear whether we are a going? namely, to the King, yea the King of Kings, speak unto us, for our everlasting welfare, and therefore let us prepare ourselves for such a glorious presence, and such a gracious audience, as we are invited unto.  
Answ. 2 Secondly, we must pray, that the Lord would vouchsafe, both to prepare us, and also to corroborate and strengthen us to prepare ourselves, yea to teach us how to prepare ourselves, and to direct us in our preparation.  
Answ. 3 Thirdly, we must purge the Mind, and empty the soul of all thoughts, and imaginations which may hinder us from hearing.  
Answ. 4 Fourthly, we must labour to beget in ourselves, a desire of learning these two things, viz.  
I. That we may perfectly know the state, and condition wherein we are. And,  
II. That we may learn by certain signs, whether grace live in us, and how grace increaseth in us.  
Whence comes it, that there are so many hearers, who are neither changed, nor benefited, nor edified by the word? Quest. 4  
Certainly, it proceeds from hence, Answ. because they do not endeavour to prepare their hearts. For,  
First, without meditation before we come unto the house of God, we can have no true reverence; neither conceive of the word, as the word of God, and injunctions, and counsel given unto us from him.  
Secondly, without preparation, there can be no endeavour to profit, by that which we hear, nor labour to digest it, and imprint it strongly in our memories.  
Thirdly, without prayer, there can be no hope of the co-operation of the Holy Spirit, (without whose assistance we can do nothing) because we do not awake, and stir him up, 2 Tim. 1.6. yea, we are unworthy of his aid, if we will not beg it; for by a neglect of prayer, we seem to think that he is not worth ask for. And,  
Fourth. for such a contempt, and neglect, God is incensed; and in his just anger, hardens such a hearer more and more; making the word a means to harden, and not to soften him.  
§. 3. Let him hear, Sect. 3  
Why doth not our Saviour say, Let him believe, Quest. 1 or let him obey, or let him devote himself wholly up unto the Lord; but only let him hear?  
Because hearing is the means unto these, Answ. and unto all graces. Hence thence observe.  
That reverend, and religious hearing, Observe. is the way unto true grace, Deut. 32.2. Prov. 1.5. Psal. 34.11. and 45.10. Examples hereof we have in the Samaritans, Act 8.8. and in the Eunuch, Act. 8.38. And in Cornelius, and his friends, and family, Act. 10.34. and in others, 1 Cor. 15.1.  
How doth it appear that grace comes by Quest. 2 hearing?  
It appears most evidently by these two Particulars; namely, 

First, the Gospel is the means of grace. Answ. and that is communicated unto us by preaching, or hearing; for it is the Gospel which we preach, Rom. 10.8. and 1. Pet. 1.25. and Rom. 1.16. the Gospel is called the power of God unto salvation; which is expounded of preaching, 1 Cor. 1.18.21.  
Secondly, it is evident from the end of the preaching of the Gospel, which is to bring us from Satan unto God, and from darkness unto light, Act. 26.18. and 1 Thessaly. 1.10. Now this is done by these ways and means, viz.  
I. By teaching us the danger wherein we are: for naturally we are blind, and drowned in sleep; yea, drunk and senseless, Proverb. 23.34. etc. presuming that all is well with us; but the Gospel teacheth us, that by nature we are miserable, Rom. 7.23, 24.  
II. By showing the remedy; that is, by preaching salvation by the blood of Christ.  
III. By giving the light of understanding, and enabling us to see the truth, 2 Cor. 4.6. By nature we think ourselves to be wise, and men of understanding; but when grace comes, than we see that we know nothing, as we ought to know. Capnio thought, the first year that he came to Athens, that he knew something; the second year he doubted of his knowledge; but the third, he openly confessed his ignorance, and acknowledged himself to know nothing. And thus the more knowledge we have, and the clearer our understandings are by grace, the more sensible we are of our ignorance. As Simonides said to Hierom, concerning God.  
iv By bringing us unto Christ, 2 Cor. 11.3. and by forming Christ in us, Gal. 4.19. namely, by faith, Rom. 10.15. And thus we see, that first by the hearing of the word we are taught. And secondly, we are persuaded: And thirdly, our miserable estate is discovered: And fourthly, the remedies are unfolded: And fifthly, our understandings more enlightened: And sixthly, faith infused, and Christ form in our hearts, and we brought nearer and nearer unto him.    
Quest. 3 How many sorts of hearers are there?  
Many sorts; namely,  
Answ. First, unwilling, and constrained hearers, who only are compelled by the Law to hear, and otherwise would not hear at all.  
Secondly, treacherous hearers; who hear that they may learn something, whereby they may entrap him, whom they hear. And thus the Herodians heard Christ.  
Thirdly, scoffing and taunting hearers; and thus some heard Paul, Act. 17, 18, 32.  
Fourthly, malevolent hearers; who pervert all things they hear, wresting them to their own private senses; yea, are angry when the word reproves them, and tax the Minister with malice, as though all his reprehensions proceeded from spleen, or envy.  
Fifthly, blind hearers, who understand no more than David's Idols, Who had eyes, but saw not, ears, but heard not, etc. Psalm. 115.6. and 1 Corinthians, 2.14.  
Sixthly, proud hearers; who are puffed up with their own wisdom, 
john 7.4.7.  like the Pharisees, who thought they knew so much, that Christ could teach them no more than they knew.  
Seventhly, sinful hearers; who are so hindered, and entangled by their sins, that they cannot hear any thing, which crosseth, or opposeth their sins.  
Eighthly, sluggish hearers: who hear, but neither,  
I. Remember what they hear, as Matth. 13.52. and 1 Cor. 15.2. Nor,  
II. Practice what they hear: but are inconstant in the duties of Religion, james 1.5.7.  
Quest. 4 How must we hear aright, and profitably?  
Answ. 1 First, before we hear, we must prepare ourselves, as was showed in the former Section, Quest. 3.  
Answ. 2 Secondly, in our hearing many things are required of us, viz.  
I. We must begin to hear betimes, in our youth, Eccles. 12.1. That is, let us learn to love the preaching of the Word, in our young years.  
II. We must hear it attentively when we do hear it. Constantine being desired to sit down, when he stood to hear a Sermon; answered, Nesas verlum Dei negligemèr andire. It was no small wickedness, to hear the word of God negligently, Euseb. in vità Constant.  
III. We must hear the Word humbly; that is, with fear and trembling, Esay 66.2.5.  
iv We must hear the Word with a desire to learn thereby, as was shown in the former Section, Quest. 3.  
V We must hear seriously; that is, so as that we may gain by our hearing. The house of God is like to a shop, full of precious drugs, or rich merchandise; or like a costly, sumptuous, and well furnished Banquet: And therefore we should never come thither, and go away again empty; but still gain some spiritual grace, and profit: Non convenimus ut unus loquatur, alius plausibus excipiat, & sic digrediamur: sed ut nos utilia-vos lucremini, Chrysost. s. Genes. hom. 1. We do not meet together in the house of God to talk, or confer, or to applaud what is spoken; and so go away: but Ministers must labour to preach profitable things, and people must labour to hear profitably.  
VI We must hear prudently, and wisely; not imprinting all things (without difference) in the memory which are delivered; but by separating the less profitable things, from the more profitable, and retaining these the more surely:  apes mel è floribus, sic doctrinas tibi aptas. Chrysost. As Bees gather honey out of flowers, so must we apply, and lay hold principally upon those doctrines, and truths which are most fit for us; that so we may be bettered thereby; that is, we must chief attend unto, and learn those things, which do most awaken the conscience, and shake off security, and comfort the heart, and refresh the spirits, and direct the life. And,  
VII: These things we must deeply imprint in our memories, Mat. 13.52 that they may stand us instead in the time of need: As for example; sometimes we hear instructions, how to behave ourselves in the times of temptation, tribulation, sickness, losses, crosses, and the like: Sometimes we hear consolations for all these several estates and conditions: Now although we be (when we hear these) neither tempted, nor tried, nor afflicted, nor weakened with sickness, nor in any imminent danger of death; yet we should carefully lay them up in our hearts and memories; that we may make use of them, when we are in such case; for all these do attend those, who belong unto God, at one time or other.  
VIII. We must hear for this end, that we may obey; for to obey what we hear from the Lord, is to follow the Lord.  
Thirdly, after our hearing of the word of God, these things are required of us: namely,  
I. In the Church; and there three duties are enjoined, viz.  
First, prayer; and this is not to be neglected; for as before Sermon we must pray, both for the Minister, and ourselves, that the Lord would assist both him in speaking, and us in hearing, and so direct him by his Spirit, that he may speak home to our souls, and consciences; So after Sermon, we must pray for ourselves, and all the faithful of the Congregation, that the Lord would give a blessing to that which we have heard, that what we have heard, we may remember, and what we remember, we may understand; and what we understand to be good, we may practise, and be enabled to continue in the practice thereof unto the end. And as we must thus pray unto God for ourselves, so we must also praise him, for enabling his servant the Minister, to deliver his message unto us.  
Thirdly, the blessing is not to be neglected, as many do, who go out of the Church, before the blessing be given.  
II. When we are gone from the Church, we must ruminate, and meditate of what we have heard. It is not good, as soon as ever we go from the Word, to busy, or employ ourselves about something, or other; but to recollect what we have heard, and to confer with our families about it, that so it may take the deeper root in our hearts. Blessed are they that thus hear; that is, who,  
First, reverence, honour, and esteem the Word. And,  
Secondly, convene quickly, and come betimes to the Lords house, upon the Lord's day. And,  
Thirdly, labour to hear unto profit, and edification. And,  
Fourthly, pray for a blessing, from God upon that which they have heard. And,  
Fifthly, do not neglect, but stay for the blessing of the Minister. And,  
Sixthly, meditate, and ruminate after they are gone, of that which they have heard.  
Object. The Papists, to prove that justifying faith may be separated from love, urge this place, where we have a Parable, of good and bad fish, in one and the same not: Now because they who are in the Church, are faithful; it will follow, that if they prove wicked, than that faith from whence they are called faithful, may be conjoined with sin, from whence they are called sinful, and consequently may be separated from love.  
Answ. It is one thing for a man to be in the Church, by an outward profession of faith, and from thence only to be called faithful: it is another thing for a man to be a true member of Christ; and from thence to be called just, or a justified man; for that faith which is common, both to the good and bad, doth state a difference between Christians, and no Christians; but not between those who are justified, not justified: And therefore that faith is absurdly, and ridiculously called justifying faith; which, while it remains such, hath neither the act, nor power of justifying. B●. Davenant. Determine quest. 38. pag. 172.   
VERS. 52. Then said he unto them; Therefore every Scribe which is instructed unto the Kingdom of heaven, is like unto a man, which is an householder, Verse 52 that bringeth forth out of his treasure, things new and old. 
Our Saviour in these words (by a common consent of Interpreters) doth express both who are good Preachers, and also who are good hearers; and by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth imply, who are bad Preachers, and bad hearers: And therefore I will propound a question, or two of either,  
How must we make true use of that we read, Quest. 1 and remember in the Scriptures?  
First, in a right understanding of them. Answ. 1  
Secondly, in a right use of them. Answ. 2  
How may we come to a right understanding, Quest. 2 and use of the Scriptures?  
By the use of these means; namely: Answ.  
First, learn to fear God; for that is the way unto true saving knowledge, Psalm 25.14. Prov. 9.10.  
Secondly, labour for humbleness of mind, laying aside all conceit of thine own wit, Psalm 119.130.  
Thirdly, pray unto the Lord, that he would be pleased to instruct thee in his word; as David, in the Psalm, 119. preys often.  
Who are bad hearers of the word of God? Quest. 3  
First, those who hear, but remember not what Answ. 1 they hear.  
Secondly, those who labour not to understand Answ. 2 that which they hear, or remember: For both hearing and remembering are in vain, without understanding.  
Thirdly, those who use not the word which Answ. 3 they hear, remember, and understand aright; that is, not unto edification, and obedience; but only for tabletalk.  
Fourthly, those who are so highly conceited Answ. 4 of their own wit learning, and parts, that they think they can make true use of the word, and understand it aright of themselves, and by their own strength.  
Fifthly, those who in the studying, reading Answ. 5 and hearing of the word, neglect praying unto God, for a blessing upon it unto them.  
Sixthly, and lastly, those who are fearless to Answ. 6 offend God, and careless to please him: For the end of preaching, is to make us eschew evil, and do good; and therefore he is an ill hearer, who doth not learn these out of the word.  
Who is a faithful, and good Preacher of the Quest. 4 Word? or how many things are required in such an one?  
First, the Minister of the Word must be learned; Answ. 1 for he that is ignorant cannot teach others, neither can any instruct another, in that which he knows not himself. And therefore Paul requires in a Bishop, that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is able to teach, 1 Tim. 3 2. Now if it should be doubted, what learning is required in a Minister? Our Saviour here shows, that he must be Doctus ad regnum coelorum, instructed unto the kingdom of heaven; that is, he must not preach for gaining of popular applause, or for the satisfying of the curiosity of others, or for his own proper humane profit, but he must preach for this end, that men may be taught the path of true piety which leads unto life.  
Answ. 2 Secondly, the Minister of the Gospel ought to abound in the knowledge and Doctrine of piety; yea his breast should be like a full fraught Treasury abounding with all Theological notions, insomuch as, from thence, he might draw upon any occasion offered a solid knowledge of the Scriptures, and a true and Orthodox interpretation of the same, and be able to reconcile places which we seem to be repugnant, and to confute errors and to answer fitly, and sufficiently all unprofitable questions which might be proposed, And this our Saviour calls things New, and Old.  
Answ. 3 Thirdly, in a good Divine there is required a sound judgement, that so he may be able according to the circumstances of time, place, and hearers, to propound those things which are necessary and profitable, and suitable to the time, place, and persons, and which may serve for their edification. For all things are not fit either for all times, or places, or persons. Some hearers stand in need of comfort, some of reproof, some of admonition, some of instruction, some of Milk, and some of strong meat. And although the substance of a Ministers office be to preach, yet these Circumstances of time, place, and hearers, are not to be disregarded; according to those verses which were given by the Ancients unto the Preachers of the word.  
Omnibus tenemini vestris praedicare:  
Sed quid, quibus, qualiter, ubi, quando quare;  
Debit i● sollicitè praeconsiderare;  
Ne quis in officio dicat vos errare.   
Verse. 55 VERS. 55. Is not this the Carpenter's Son? It not his Mother called Mary, and his brethren james, and joses, and Simon, and judas? 
Christ's Countrymen speak here contemptuously of him, and his blessed Mother, and the Evangelist from the Holy Ghost sets it down for their perpetual disgrace. Whence it may be demanded, Quest. Whether is the Virgin Mary to be adored and worshipped, by us or not?  
Epiphanius (Contra Collyridianos, haeres. 79. Answ.) answers, Maria non est adoranda: Although all Nations shall call her blessed, yet none must worship her: his reasons are these,  
First, because he is more like a Devil than a man, that will edify a humane or mortal creature, and set up Images thereof to be worshipped.  
Secondly, because the mind commits spiritual fornication, while she departs from the worship of the only true God, to adore those who by nature are no Gods.  
Thirdly, because the B. Virgin worshipped Christ herself; and therefore herein is to be imitated by us; but she herself is not propounded unto us to be worshipped.  
Fourthly, because Christ saith to her, woman what have I to do with thee? john 2. Where he calls her woman, that none might think her to be more.  
Fifthly, because no Prophet hath given any command to worship either any mere man, or woman.  
Sixthly, because john Baptist, and Elias, were Virgins, and Thecla was chaste; and yet none of these were worshipped; and therefore neither aught Marry.  
Seventhly, because if God will not suffer the Angels to be worshipped, then neither Marry who was borne of humane seed.  
Eightly, because Christ did not take flesh of the Virgin Mary, that he might make her a Goddess, or that we might offer up our prayers unto her; Because this is due only unto God; and therefore Christ will not rob his Father of this glory, to give it to his Mother.    

CHAPTER XIV.  
Verse. 1 VERS. 1. At that time Herod the Tetrarch heard of the same of jesus. 
We Read of three Herod's, namely.  
First, he who slew the Infants.  
Secondly, he who slew john Baptist, and was made friends with Pilate; whom Tiberius Caesar afterwards banished to Lions in France: and this Herod was the first Herod's Son.  
Thirdly, he whom Tiberius' Caesar made the former Herod's successor in the Kingdom, after he was banished; and this Herod was the Brother to the former, (as some say) or rather the Son of Aristobidus, who was the first Herod's Son. Now the first of these Herod's was called Ascalonites; the second Antipas, and the third Agrippa: And for the distinguishing of them by their several bloody Acts one made this distich.  
Ascalmita necat pueros, Antipa johanem:  
Agrippa jacobum, clauditque in carcere Petrum.   
Verse. 2 VERS. 2. And said unto his Servants, This is john the Baptist, he is risen from the dead, and therefore mighty works do show forth themselves in him. 
Sect. 1 §. 1. This is john the Baptist.  
Quest. 1 What is the sense and meaning of these words?  
Answ. This is john Baptist; that is, this Christ which teacheth so powerfully, and worketh such great Miracles, seems to me to be no other than john the Baptist. Now this may be two manner of ways understood, namely,  
First, thus, this is john Baptist, that is, in both of them, there is the like piety, the like Doctrine, the like freedom & liberty in reproving of vices, and their manner of life is not much unlike; and therefore in Christ john may be lively seen. But  
Secondly, it seems rather that Herod by these words was of Pythagoras his opinion, who held the transmigration of the soul, or that the souls of the dead did pass into new bodies. This Doctrine is ascribed to Pythagoras, but Volaterranus shows that it had other authors before him, from whom Plato learned it; as he chanced to Travel along with them. Now it is evident Plato held this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many places of his works. For (Ad finem lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he tells us, That through the hatred of a woman the soul of Orpheus went into a Swan, and the soul of Thamyrus went into a Nightingale, and the soul of Ajax into a Lion, and the soul of Agamemnon into an Eagle; with divers other examples. So again (In fine Timai Dialogi) he tells us that the souls of unjust men pass into women; and the soul of those who contemn Philosophy, into Cattles; and the souls of men who are wholly given to the world and worldly things, into Fishes. Many examples more he hath in Phaedro, which I omit.  
Quest. 2 Whether is this opinion to be embraced & received or not? And if not, then why not?  
Answ. 1 First, it is to be exploded because to the production of any creature, whether man, or beast, there is necessarily required a Conjunction or copulation of the Male and Female, of the same kind or Species, that, that is of which is produced according to the old principle. Omne simile gignit suum simile. Every creature begets his like: And therefore how can the soul of a man go out of a man, into the body of a Beast?  
Answ. 2 Secondly, this Doctrine is to be rejected because they themselves cannot tell, what, or whose soul passeth into the body of a Monster, seeing by reason of the uncouth deformity thereof no certain Species can be defined. No living creature (say they) can live without a soul, nor no soul can animate any Body, but the soul of an Individuum, which hath a Species. And therefore seeing there are many monstrous births, unlike to all the several Species, of living creatures in the world, this must needs be an error, and as grossly false, forsaken and avoided.  
Answ. 3 Thirdly, this opinion is not to be received for the absurdity of it: For if a soul pass from one body to another; then I demand whether it enter into a body already perfect and absolute; or into some little Particle from which the body gins to be form and fashioned? The first the Pythagoreans dare not avouch, because they know that  
I. A body cannot come unto maturity and perfection without a soul; neither  
II. That two souls can live in one body. Nor  
III Can they tell how that soul which first is in the body, doth departed out of it when the body is perfect; that so a strange soul may come in: because when the soul departs from any body, the body dies.  
Now if they say the second, that the soul passeth into the body, when the body is but small, and newly begun to be fashioned; then I would know, how the soul which was even now most ample, in an ample and large body, can be contracted in so small a room?  
Fourthly, it were a most absurd thing to embrace Answ. 4 such an absurd opinion as this is, or to say that of onebody are begot many bodies of divers Species: and that one and the same soul can pass into many bodies of divers species.  
Fifthly, if the soul of a wise man, and great Answ. 5 learned Scholar pass into another man, it neither reveals to him into whom it is entered, nor remembers any thing itself of those things which it knew so well before: which is most strange that the soul should be so forgetful; and therefore as a Tenet false and absurd is utterly to be rejected.  
Now against this it will be objected, Object. that Christ himself. (Matth. 11 14.) saith of john Baptist, This is Elias, the same soul which of old was in Elias, is now in john Baptist.  
First, john being asked whether he were Elias Answ. or not, answers, no h● is not. And therefore from the Scripture this exposition is f●lse.  
Secondly, the meaning of our Saviour's wor●s Answ. may be gathered from the An else speech 〈◊〉 zachary: He shall (saith he) convert many of the Ch●●●●●● of Israel to the Lord their God, and he shall go before 〈◊〉 Messiah in the Spirit and power of Elias, that he m●● turn the hearts of the Fathers to the Children. Luke 1.16.17. Now it is one thing to have the soul of Elias, and another, to come into the Spirit and power of Elias. Yea it is worth observing that the Angel doth not only say, that he shall come in the Spirit of Elias, lest some by Spirit had understood the soul, but also in the Spirit and power. Pamphylus martyr ex Orig. lib. 7. in Evang. Matth.  
Thirdly, our Saviour in the place objected Answ. 3 saith, that john was the Elias which was to come. And therefore there was one Elias who of old preached in Achabs' time, & another which was to come in the time of Christ, and which was foretold by the Prophet Malachi.  
Fourthly, how can the soul of Elias be imagined Answ. 4 to pass into the body of john Baptist, when the Scripture witnesseth that he laid not aside his soul at all, neither died, but was translated both with his body and soul into heaven that so to succeeding ages he might be in example or proof of the immortality of the soul, and of a better, yea an Eternal life.   
VERS. 3.4. 
Verse. 3.4.  For Herod had laid hold on john and bound him, and put him in prison, for Herodias sake, his brother Philip's wife. For john said unto him, It is not lawful for thee to have her. 
Many great causes the Baptist had to reprove Herod, because many sins did concur in this one fact of his, in taking his Brother's wife; namely,  
First, Adultery, in lying with another man's wife.  
Secondly, Injustice, in rejecting and casting off an innocent wife; for he was married when he fell in love with his brother Philip's wife, and then cast his own off, and took the other unto him.  
Thirdly, Rape, injustice, oppression, and tyranny, in snatching by force, another man's wife from him.  
Fourthly, an incestuous habitation with the wife of his brother, who was now alive, and had had children by his wife Herodias. And therefore it was a most unlawful marriage.   
Verse. 7 VERS. 7. Whereupon he promised with an oath, to give her whatsoever she would ask. 
Quest. 1 What is an Oath?  
Answ. It is a lawful calling of God, to witness the truth of something affirmed, which is in controversy. Or, it is a confirmation of some truth in question, by a lawful calling of God to witness. This definition is partly taken from Hebr. 6.16. and partly from the third Commandment, Thou shalt not take the name of the Lord thy God in vain.  
Wherein observe these four things, to wit,  
First, the end of an oath; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for confirmation of the truth.  
Secondly, the matter moving an oath; and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some difference, or controversy; that is, when some doubts arise, which it is necessary for us to clear.  
Thirdly, the effect of an oath; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the putting an end to all strife. For an oath being interposed, puts an end to all controversies amongst men.  
Fourthly, the form of an oath; and that is a lawful calling God to witness the truth of that which is affirmed, and a desire that he would punish it, if it be false. And thus we see the principal causes of an oath.  
Quest. 2 How doth it appear that it is lawful to take an oath?  
Answ. 1 First, it is evident, from the end thereof: I argue thus;  

Hebr. 6.16, etc. Exod. 22.8  To confirm the truth, and to put an end to all controversies, are things in themselves both good and honest.  
But the end of an oath, is to confirm the truth, and to put an end to all controversies: Therefore in itself, it is a good, and honest thing.  
Answ 2 Secondly, it appears from the Author, and Institutor thereof: I argue thus.  
That which God is the Author, and Institutor of, must needs be good and lawful.  
But he is the Author, and Institutor of an oath; as appears Deut. 6.13. Thou shalt fear the Lord and serve him, and shalt swear by his name.  
Therefore, there is an oath, which is good and lawful.  
Thirdly, it is clear from the nature thereof: Answ. 3 I argue thus.  
That which is a part of God's worship, is lawful and good.  
But an oath is a part of God's worship; for when men swear by God, they acknowledge him to be the searcher of the heart, and the revenger of perjury, and thereby worship God.  
Therefore, there is an oath lawful and good.  
Fourthly, it is evident, a signo: I argue thus; Answ. 4 that which is a note of the true people of God, is honest and good.  
But to swear by the true God, is a note of the true people of God, Esay 65.15. jer. 4.2.  
Therefore, there is an oath, which is honest and good.  
Fiftly, it appears plainly, Ab exemplis: The Answ. 5 Argument is this.  
That which hath been used by God, by Christ, and by the Apostles, is lawful and good. But an oath hath been taken by God, Christ and the Apostles.  
Therefore, there is an oath, which is lawful and good  
The Minor is evident from these places. God the Father swears, Genes. 22.16. God the Son often used the form of an oath, when he said, Amen, Amen; dico vobis, verily, verily I say unto you; as thinks Aretius. exam. theolog. pag. 74. S. Paul swears, 2 Corinth. 1.23. and 1 Corinth. 15.31.  
Wherein did Herod offend in swearing? Quest. 3  
There are two things required in an oath, viz. Answ.  
First,  ritè fiat, that it be lawfully taken.  
Secondly,  ritè servetur, that it be lawfully observed, and kept. Now Herod offended against both these. For,  
I. He sinned against the first, because he took an oath, in a vain, and foolish thing, without any necessity; when as he should have feared an oath; yea, feared lest the Maiden should ask something, which was contrary to the will of God.  
II. He sinned against the second thing, required in an oath; for he was not content to swear foolishly; but which was worse, he did wickedly perform, and grant what was wickedly desired: namely, the head of the Baptist.   
VERS. 8. And she being before instructed of her Mother; said, Give me here john Baptists head in a Charger. 
What was there in this Damosel, worthy of our imitation?  
First, as she believed the King's oath, and promise, and upon the confidence she had therein, framed her petition: So should we believe the promises, and oaths of the Lord, and boldly ask, and confidently hope to receive what he hath promised, to give.  
Secondly, as she did not petition the King of her own head, but first advised with her Mother what to ask: So before we pray, we should consult, and deliberate with the word of God, that we may ask only those things, which are agreeable unto his will.   
Verse 9.10. VERS. 9.10. And the King was sorry; nevertheless, for the oaths sake, and them which sat with him at meat, h●e commanded it to be given her: And he sent, and beheaded john in the prison. 
Quest. Whether was Herod originally accessary to the death of john Baptist, or not?  
Answ. 1 First, Hierome, and some others, think that Herod, and Herodias agreed together, that he should make a Feast, and her Daughter should dance thereat; with which he seeming to be extraordinarily pleased, should make this promise, to give her whatsoever she should ask, and then she should ask john's head; at which request (although in heart he rejoiced; yet) outwardly he should seem to be sorry; that so those who were with him might excuse him, as being unwilling to have done this bloody fact: Now the reasons which are given for the confirming of this opinion, are these; to wit,  
I. Because, except he had wished john's death, he would not have beheaded him for his oaths sake; for in such oaths and promises, it is always understood, that the thing be honest, and lawful which is desired: And therefore her request not being such, he need not have granted it, if he would.  
II. Because it is not probable, that he could be so strangely overtaken, and delighted with a Dance, that in recompense thereof, he should make such a large promise; as to give her whatsoever she should ask, verse 7.  
III. Because, if he had not been consenting hereunto, he could easily have corrected, the request of the Maid; and have directed her to ask some other thing, which was more profitable for her, than was john's head.  
iv Because there was no need, to fear the offending of those, who sat at meat with him, if he had not beheaded john: for we do not read of any hatred they bore him, or desire, or delight, they had in his death.  
V Because the text saith plainly, When he would have put him to death, he feared the multitude; because they counted him as a Prophet, verse 5.  
Answ. 2 Secondly, Augustine thinks that Herod did truly fear john, and willingly heard john, and hearty grieved at the Maid request.  
Answ. 3 Thirdly, Carthusian. s. thinks that those words in the 5. verse of this Chapter, are to be understood of an unwilling will; when Herod would have put him to death; that is, with a will mixed with an unwillingness, and some reluctancy. And indeed the letter of the History, both here, and in Mark 6. doth seem to side with Augustine, that the plot was not laid by Herod, but by Herodias, thus to bring john to death.   
UERS. 12. And his Disciples came, and took up the body, and buried it; and then went, and told jesus. 
It is evident by many passages in the Gospel, Ver that the Disciples of john did envy Christ, and emulate his glory; but now john being dead, they go unto Christ, and show him what had happened; which argues, that their former emulation was abated at least, if not altogether ●●nished. Whence it may be demanded.  
What was the cause, that now they do envy Christ, as before?  
First, because they saw, and perceived thy Christ and john, was led by one, and the ●●me Spirit; and neither of them did envy, or labour to suppress the glory one of another, but did rather labour, and study to exalt the honour, and fame of each other.  
Secondly, because john being in prison, had Answ. 2 sent his Disciples to Christ, that by his gracious words, and miraculous works, they might learn, that he was the true promised, and expected Messiah, whose Forerunner he was.   
VERS. 13. When jesus heard of it, 
Vers. 13.  he departed thence by ship, into a desert place apart; and when the people had heard thereof, they followed him on foot, out of the Cities. 
Whether did jesus departed? Quest. 1  
Saint Luke saith, into a defart, Answ. named Bethsaida, (Luke 9.10.) that is, the house of hunting; because it was full of wild beasts; and was therefore so called, for the much hunting, which was there used.  
What was the cause of our Saviour's departure Quest. 2 unto that desert?  
The cause was twofold; namely, Answ.  
First, that he might escape danger: Herod had now beheaded john; and therefore when jesus heard of it, he departed, that he might not fall into the Tyrant's hands; the time of his suffering being not yet come. And this cause is here expressed by Saint Matthew.  
Secondly, that his Disciples might rest themselves; and this cause is plainly laid down by Saint Mark. Chap. 6. verse 30, 31, 32.   
VERS. 14. jesus went forth, Verse. 14 and saw a great multitude, and was moved with compassion towards them, and he healed their sick. 
From verse 13. to 22. is showed our Saviour's care for the multitude: whence it may be asked,  
What is the office of a good and faithful Minister Quest. 1 of Christ?  
First, to reduce from error, those that go Answ. 1 astray.  
Secondly, to cure the souls of those, who are Answ. 2 spiritually sick.  
Thirdly, to feed those who are hungry, or hunger Answ. 3 starved. And all these we see here in Christ  
What are the signs of false shepherds? Quest. 2  
First, to seduce, and misled their flocks into Answ. 3 errors. And,  
Secondly, to sleight and neglect those, who are sick. And,  
Answ. 2 Thirdly, to devour, and prey upon those, Answ. 3 who are well and sound. For all these are diametrally opposite unto Christ.  
Quest. 3 Who is the true, and faithful Shepherd of the soul?  
Christ. For,  
Answ. First, it is he who teacheth all, and reduceth those who wander into the right way, john 6.  
Secondly, it is he who cureth, and healeth all, Psalm 36. and 103.3. and 107.20.  
Thirdly, it is he that feedeth all, Psalm 104. and 145. And therefore, those who teach, and instruct in the truth, and reduce stray sheep into the way of truth, and feed the hungry, and cure the sick souls, do it by virtue of that power, which is derived unto them by Christ.   
Verse. 19 VERS. 19 And he took the five loaves, and the two fishes; and looking up to heaven, h●e blessed them. 
Quest. Why did Christ lift up his eyes unto heaven?  
Answ. 1 First, to signify that his power, and efficacy in working Miracles, was from his Father (according to that (john 6.) which he saith, I can do nothing of myself, etc.  
Answ. 2 Secondly, to teach us, that we must expect and desire, that the use of the creatures may be blessed unto us, by God: we cannot hope that our meat will turn to the nourishment of our bodies, except the Lord bless it, and give it this power; neither can we expect a blessing from God, except we desire, and pray for it. And hence according to the present practice of our blessed Saviour, we use to give thanks before meat.   

Verse 24.  VERS. 24. But the ship was now in the midst of the sea, tossed with waves, for the wind was contrary 
Quest. 1 What is here Allegorically meant by the ship, and the sea?  
Answ. By the Sea is meant the World; and by the Ship is meant the Church  
Quest. 2 Why is the Church meant by the Ship?  
Answ. 1 First, because, as the Mariners and Passengers are saved in the ship from drowning; so are the faithful saved in the Church: For as none were saved, but those who were in the Ark; so none can be saved, but such as are within the Church; for Extra Ecclesiam nulla salus.  
Secondly, because as the ship never abides Answ. 2 long in any one certain place: so the Church is not tied to any one City, or nation perpetually: but as the Ship is carried by the wind, so the Church is gathered by the Holy Spirit, whether he please; for the wind blows where it lists, john 3.  
Quest. 3 What resemblance, or Analogy is there, between the Church, and a Ship?  
Answ. For answer hereunto observe; that in a Ship there are many things: namely,  
First, there is Navelerus, the Master and Pilot of the Ship; and this is Christ, who is,  
I. Potens, an able Pilot; and can defend the Church against all Pirates whatsoever.  
II. Bonus, a good Pilot; and doth graciously gather up, or let lose the sail, as he sees most fit 〈◊〉 sometimes his Church sails with full sails, and is in a prosperous, and peaceable estate; sometimes it is (as it were) becalmed, and stands at a stay: yea, sometimes tossed to and fro with the waves: But the good Pilots care is such; that although it seem for a while, to make but a small progress; yet he doth preserve it even then from danger.  
III Sapiens, Christ is so a wise Pilot; and doth so direct this Ship, his Church, through quick sands, and rocks; that at length it arrives to the haven of happiness, and eternal rest.  
Secondly, there are in a Ship, Remiges, the Mariners; and these are the Ministers of the Church, who help to manage this Ship, and to carry, or transport it, from haven to haven; and from one Kingdom to another.  
Thirdly, in a Ship there are Vela, sails; and Clavus, a Rudder; and this is the word of God, whereby the Church is governed.  
Fourthly, there is Ventus, wind: now this is twofold, namely:  
I. A fair wind, which carries the Ship to his wished Port: and this is the Holy Spirit, who agitates, and animates the sails of the word.  
II. A cross, contrary, and tempestuous wind, which endangers the Ship: Now the hurtful, and troublesome winds, are either,  
I. Heretics, who deceive the simple, and cause them to make shipwreck of faith; as did Ebi●n, Arius, Cerinthus, and divers others of old, and many in our ages. Or,  
II. Tyrants, who persecute the Church, as did Maximinus, Decius, Diocletianus, julianus; and many more besides. Or,  
Secondly, Intra nos, within us; and this is the Devil; who raiseth sometimes the wind of pride, promising honour (as he did unto Christ) sometimes the wind of pleasure (as he did unto David) sometimes the wind of covetousness, as he did unto Nabal: yea, sometimes he blows one blast, sometimes another, according to the nature and disposition of him he tempts.  
Fifthly; there are Conscensus, the steps, or ladder by which a man climbs up to the Ship. This is Baptism, which is the ordinary admission, and entrance into the Church. For as Noah numbered the creatures, which entered into the Ark, by steps made for that purpose. So by Baptism, the faithful are publicly admitted into a covenant with God.  
Sixthly, there is Naulum, the fraught, or far which is paid for passage over the sea in a Ship; this is, the Covenant which we make with our Christ in Baptism: he promiseth to carry us safe over the troublesome, and dangerous sea of this world; and bring us to our wished haven; and we promise him, that we will faithfully, without fraud, or coven pay our fraught. He promiseth to bring us to our eternal country, and immortal kingdom; and we promise him, to render due, and faithful obedience, throughout our whole passage, and space of life.  
Seventhly, there is Co●●eatus, provision of victuals, and diet; which the Master of the Ship must provide for the Passengers: So Christ gives bread to all the faithful in the Church, and invites those who are thirsty, to drink: that is, he gives himself, who is the bread, which came down from heaven, john 6. and his blood, which is drink indeed. And these he gives freely, Esay 55.1.  
Eighthly, there is Terminus ad quem, the haven unto which the Ship is bound; and this is the jerusalem, which is above, which all the faithful Patriarches, Prophets, Apostles, and blessed Saints have desired, and longed for, when they were on the sea of this world.   

Verse 25 26.  VERS. 25, 26. And in the fourth watch of the night, jesus went unto them walking on the sea. And when his Disciples saw him walking on the sea, they were troubled, saying, it is a spirit; and they cried out for fear. 
§. 1. In the fourth watch of the night.  
Sect. 1 We may here observe; that the jews divided their night into four quarters, or greater hours, termed four Watches, each Watch containing three dat hours.  
The first, they called Caput vigiliarum, the beginning of the Watches, Lament. 2.19.  
The second was the middle Watch, judg. 7.19. not so termed, because there were only three Watches (as Drusius would have it, s. judg. 7.19.) but because it dured till midnight.  
The third Watch began at midnight, and held till three of the clock in the morning, 
h Luke 12.38. .  
The fourth, and last Watch, was called the morning Watch, Exod. 14.24. And began at three of the clock, and ended at six in the morning. And this is the Watch here spoken of. Now these Watches were called also by other names, according to that part of the night, which closed each Watch.  
The first was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Even.  
The second was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midnight.  
The third was named, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cock-crowing. And,  
The fourth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Dawning. Ye know not when the Master of the house will come, at Even, or a● Midnight, or at Cock-crowing, or at the Downing, 
l Mark 13, 35. .  
Sect. 2 §. 2. Walking on the sea.  
Object. It is questioned between us, and the Church of Rome concerning the corporal presence of Christ; whether a true body can be in a place, and yet not occupy a place? And Bellarm. lib. 3. de Euchar. Cap. 5. proves it thus from this verse. It doth no more agree to a corporal substance, or true real body, to fill, and occupy a place, than it doth to a heavy body to descend, and sink downward; or to a lucide, and bright body to shine, or to a coloured body to be seen; or to a hot body, to warm, etc. But God can make, that a heavy body shall not sink, etc. as is plain from this verse, where Christ walks on the water, and sinks not (and so also Luke 4.30. and 24.31. and john 8. 5●.) Therefore a body may be in a place, and yet not occupy, or take up the place.  
First, the proposition is false because all Answ. 1 the other things may be done supernaturally, but they are not contrary to nature. But for a Body not to be in a place is directly contrary to nature: And therefore these are wrong conjoined.  
Secondly, it is evident from Scripture, that Answ. 2 God hath made a heavy body not to sink (as he did Iron to swim) and the rest; but we have no Scriptures to confirm this, that a body may be in a place, and yet not fill it, and therefore these are unequally ranked.  
Thirdly, it is false which the jesuite avoucheth Answ. 3 namely, that in Scripture we read of heavy things which weighed not, &c, for the bodies of Christ and Peter were no less ponderous, when they walked upon the water than they were before: but only when they so walked, they were sustained by a divine power; and therefore when Peter's faith failed, he began to sink: whence it is clear that he was as ponderous then as ever, but that he was upheld by an Almighty arm.  
Fourthly although the bodies of Christ & Peter Answ. 4 when they walked upon the water, were made light, yet even then their bodies remained in a place circumscribed, and ●illed the place wherein they were. And therefore there are not the like reasons of these instances.  
Fifthly, that which Bellarmine saith of the invisibility Answ. 5 of Christ's body is false; because it always remained in itself visible: but it is said to be invisible in regard of the multitude, from whom suddenly he withdrew himself; or whose sight miraculously he hindered from seeing him: and therefore Luke 24.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from them, is added, Scharp. curs. Theol. pag. 1474.  
§. 3. And they cried out for fear. Sect. 3  
The Disciples seeing one in the form of a man walking towards them upon the surface of the water, thought certainly that it had been some Spectre; and therefore were frighted with the sight, whence it may be demanded:  
Why men naturally so much abhor and fear such sights and apparitions of Spirits? Quest.  
First, the reason hereof is because of that diversity Answ. 1 of nature which is in corporal and spiritual bodies: or, because of that strangeness which is betwixt them. For spiritual creatures, whether good or bad are alienated from all commerce and society with men; and hence from the unwontedness, or strangeness of the sight, Spectres trouble men, which would trouble them less if they were more acquainted with them, or accustomed to such fights.  
Secondly, spiritual creatures are more agile, Answ. 2 quick, strong, and powerful, then are corporal; and therefore men are troubled with the sight of them, and affrighted with them; as naturally the weaker things are afraid of the stronger.   
VERS. 31. 
Verse 31  And immediately jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt. 
Concerning a small true faith divers things have b●en spoken heretofore: I will therefore here only propound a Question or two of faith in general.  
Quest. 1 Wherein doth the faith of believers now differ from that faith which was in Adam in his innocency.  
Answ. For answer hereunto observe, that the Object of that faith which is in believers is twofold, viz.  
First, the whole will of God revealed unto us in his word, containing all Histories Commands, Doctrines, Threaten, Promises, of what kind soever. And this is called Legal faith.  
Secondly, the particular promise of remission of Sins and everlasting life by the death of Christ: and this is called Evangelicall faith. Now in this distinction between Legal and Evangelicall faith, we must not conceive of two distinct habits of faith; for it is but one gracious quality of the soul disposing it to the belief of all divine truth, which for the substance of it was the same in innocent Adam, with that which is in regenerate men. The difference standing only in these three things, to wit,  
First, in the degrees; Adam's faith was perfect, because his understanding was fully enlightened, and his affections absolutely conformable to all holiness. We know but little, and by reason of our internal weakness, we believe but weakly what we do know.  
Secondly, in the Original; in Adam, faith was natural by Creation; in us it is supernatural by the Holy Ghosts infusion.  
Thirdly, in the particular Object; Adam believed God without reference to Christ the Mediator; we believe chief the promise of grace in Christ, and all other things with some Relation to him. And thus we see wherein our faith differs from adam's.  
Quest. 2 Whether is fiducia trust, and assurance, of the essence of justifying faith,? because our Saviour here blames Peter's doubting.  
Answ. It is: and I make it good by these three grounds, namely,  
First, from the Phrase of Scripture used in this business. Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (john 1.12. and Rom. 10, 14) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Romans 4.5. Acts. 16.31) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Ephes. 1.12) To believe in, or upon, or into God, Christ, the Holy Ghost, are not used as the learned know by profane writers but only by Ecclesiastical: implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies besides the naked acknowledgement of the Head, the confidence and affiance of the heart.  
Secondly, it is clear, from that opposition, which is made between faith and distrust or doubting; as in this verse; and james 1.6. and Rom. 4.20.  
Thirdly, from that excellent place. 2 Timoth. 1.12. where it is apparent that to believe, is as much as to commit ourselves to Christ's trust and keeping. I know, (saith the Apostle) in whom I have believed, or whom I have trusted; and I am persuaded, that he is able to keep that thing wherewith I have entrusted him, or delivered up to his keeping. What was that? his soul unto everlasting salvation. Wherefore to believe the Promise, is with confidence and Trust to rely upon it, resting ourselves upon the performance of it.   
Verse 33. Then they that were in the Ship, Verse. 33 came and worshipped him saying of a truth thou art the Son of God. 
How many ways are men, Quest. or any other creatures, called the Sons of God? and how is Christ his Son?  
Thomas (1 p. q. 33. ar. 3) saith that The Son of God is five ways used in Scripture, viz. Answ.  
First, some are called the Sons of God, Propter similitudinem vestigij tantum: and thus the unreasonable creatures are called the Sons of God, and God is called their Father. job. 38.28.  
Secondly, some are called the Sons of God, Propter similitudinem Imaginis; and thus the reasonable creatures are called the Sons of God: as Deuter. 32. Is not he thy Father who hath created and made thee.  
Thirdly, some are called the Sons of God, Secundum similitudinem gratiae: and these are called Adopted Sons.  
Fourthly, some are called the Sons of God, Secundum similitudinem gloriae, according to that of the Apostle. Rom. 5. We rejoice in the hope of the glory of the Sons of God.  
Fifthly, some are called the Sons of God, Secundum perfectam rationem nativitatis: and thus only Christ is the Son of God.    

CHAPTER XV.  

Verse 1. 2  VERS. 1. 2. Then came to jesus the Scribes, and Pharisees, which were of Jerusalem, saying, Why do thy Disciples transgress the Tradition of the Elders? for they wash not their hands when they Eat Bread. 
Quest. WHat is meant by this word Tradition?  
This voice Tradition is equivocal, Answ. and hath divers significations, namely,  
First, sometimes it is taken for all Doctrine, whether written or not written, 2 Thessaly. 2.15. Hold fast the Traditions which ye have been taught whether by word or our Epistle.  
Secondly, sometimes it is taken for that Doctrine which is delivered only Viuâ Voce by word of mouth; as in this verse, Why do thy Disciples transgress the Tradition of the Elders; which Traditions were never written, but delivered with a living voice from one to another.  
Thirdly, sometimes it is taken for the written word of God. As Acts 6.14. and 1 Corinth. 15.3.  
Fourthly, by the Papists this word Tradition is taken for that Doctrine which is written, but not in the holy Scriptures.  
Fiftly, the Fathers by this voice, did understand sometimes those Doctrines which were contained in the Apostolical writings; and unwritten Traditions, they called that which was not Totidem verbis, expressly commanded, or laid down in the Scripture; but yet the thing itself was extant in the Scripture, and might be proved from thence. And sometimes by Tradition they did understand, not Doctrines, but Ecclesiastical order, and Rites. Scharp. de sacra Script. pag. 125.   

Verse 3.  Vers. 3. But he answered, and said unto them, Why do you also transgress the Commandment of God, by your Tradition? 
Argument. Against the Popish Traditions we produce this Argument from this place. All Traditions among the Jews, besides the Law, were condemned in this verse. Therefore all unwritten Traditions must now be abolished. To this, Bellarmine answers two things; namely,  
Answ. 1 First, Christ condemneth not the ancient Traditions of Moses, but those which were newly and lately invented.  
Answ. 2 Secondly, Christ taxeth, and findeth fault only with wicked and impious Traditions.  
To his first answer, we answer two things; viz.  
Reply 1 First, the Scripture maketh no mention of any such Traditions of Moses; Christ biddeth them search the Scriptures, and not run unto Traditions.  
Secondly, these which our Saviour here speaks Reply 2 of, seemed to be ancient Traditions, bearing the name of Elders Traditions, and they were in great authority among the jews: most like, because of some long continuance.  
To his second Answer we answer likewise two things, to wit,  
First, their Traditions were not openly and Reply 3 plainly evil and pernicious, but had some show of holiness, as the washing of pots, and Tables; and beds; yea the Traditions of the Papists come nearer to open impiety, and blasphemy, than the Jewish Traditions did.  
Secondly, Christ in opposing the Scripture against Reply 4 Traditions, therein condemneth all Traditions not written, which were urged as necessary besides the Scripture.  
What may we safely hold concerning the Quest. 1 Traditions of the Church?  
First, that besides the written word of God, Answ. 1 there are, profitable and necessary constitutions and Ecclesiastical Traditions, to wit, of those things which respect the outward decency and comeliness of the Church, and service of God.  
Secondly, the efficient cause of all true Traditions, Answ. 2 is the Holy Spirit, which directs the Bishops and Ministers assembled together in Council or Convocation, for the determining of such orders and Constitutions, according to the word of God: and doth also direct the Churches, in the approving and receiving of such Traditions.  
Thirdly, no Tradition of the Church, can constitute Answ. 3 or ratify, a Doctrine contrary to the written word of God, neither any rite or ceremony: for both Constitutions and Doctrines ought to be agreeable (at least not contrary) to the written word. And as all Civil Laws ought to have their beginning from the Law of nature, so all Ecclesiastical Traditions from the word of God. Rom. 14.23. and 1. Corinth. 14.26, 40.  
Fourthly, although Ecclesiastical Traditions Answ. 4 may be derived from the word, yet they are not of equal authority with the word.  
How may the true Traditions of the Church Quest. 2 be known or discerned, from humane, and superstitious Ordinances?  
By these four notes and marks, to wit, Answ.  
First, true Traditions are founded upon the word, and consentaneous unto the word, and deduced, derived and taken from the word.  
Secondly, true Traditions are profitable for the conserving and promoting both of piety and external and internal worship.  
Thirdly, true Traditions make for the order decorum, and edification of the Church. And  
Fourthly, are not grievous and intolerable, as the Traditions of the Pharisees were, and the Papists are. Matth. 23.4.   
VERS. 4, 5, 6. For God commanded, saying, Honour thy Father and Mother: Verse. 4.5 6. and he that curseth Father or Mother let him die the death. But ye say, whosoever shall say to his Father or his Mother; It is a gift by whatsoever thou mightest be profited by me. And honour not his Father or his Mother, he shall be free. Thus have ye made the Commandment of God of none effect by your Tradition. 
Sect. 1 §. 1. Honour thy Father and thy Mother.  
Quest. 1 Whether, is the Father or Mother more to be honoured and loved?  
Answ. 1 First, Children can never honour and love parents, (that is, either Father, or Mother) enough, because we are imperfect in our Obedience to every precept.  
Answ. 2 Secondly, I conceive that a virtuous Father is more to be honoured and loved, than a vicious Mother, and contrarily, a virtuous Mother more than a vicious Father: because there is Tantundem & aliquid amplius, a natural Relation to both, but a spiritual Relation only to the virtuous and godly. We are commanded principally to love our heavenly Father best, and caeteris paribus, to love those best next him, that are nearest unto him in love, and most like unto him in purity.  
Answ. 3 Thirdly, if we speak properly, positively, and without any Relation to any thing, understanding the Question thus. Whether the Father In quantum est pater, as he is the Father, or the Mother, as she is the Mother, be more to be honoured and loved? then with the Schoolmen I answer, that the Father is more to be loved and honoured then the Mother: And the reason hereof is this, because when we love our Father and Mother, Quadratus tales, as they are our Father and Mother, than we love them as certain principles of our natural beginning and being. Now the Father hath the more excellent cause of beginning then the Mother: because the Father is Principium per medum Agentis, Mater autem magis per modum Patientis & materiae. And thus if we look upon Father and Mother, Secundum rationem generationis, than we must confess that the Father is the more Noble cause of the Child then the Mother is. If the learned Reader would see this prosecuted, let him read Thomas 2.2. q. 26. Art. 10. And Arist. ethe●. lib. 8. And Anton. part 4. tit. 6. Cap. 4. §. 8. And Aurtum opus pag. 60 b.  
Answ. 4 Fourthly, if we speak of that love and honour which is due unto parents, according to their love towards Children; then we answer that the Mother is more to be beloved then the Father, and that for these reasons, viz.  
I. The Philosopher saith, because the Mother is more certain that the Child is hers, than the Father is that is his: he believes it is his Child, but she is sure that it is hers.  
II. Because hence the Mother loves the Child better than the Father doth (Arist. lib 9 ethic.)  
III. Because the Mother hath the greater part in the body of the Child, it having the body and matter from her, and but only the quickening virtue from the Father 
h Arist. de gen animal. lib. 1. .  
iv Because the Mother is more afflicted for the death of the child, than the Father is, and doth more lament the adversity thereof, than his Father doth. Solomon saith, Prov. 10. A wise Son rejoiceth his Father, but a foolish Son is a heaviness to his Mother. From whence some say, that Fathers in regard of their natural constitution of body, which naturally is hot and dry, do more rejoice when their children are promoted unto honour, than the Mothers do; but Mothers, in regard of their natural constitution, which naturally is cold and moist, do more mourn and lament for the losses and crosses of their children, than the Father doth. But I will neither trouble myself to prove this, nor persuade my Reader to believe it, but leave it to the Philosophers and Schoolmen to be decided and discussed.  
V Because the mother's part is more laborious, toilsome, and painful, than the Fathers is: and that in these three regards; to wit,  
First, Portando, it is painful to the Mother to breed her child, and to bear it so many months in her womb.  
Secondly, Pariendo, the pain is most extreme when she brings it forth into the world.  
Thirdly, Educando, her care, pains, and trouble is great, in the nourishing nursing, and bringing of it up: And thus the Mother's part is painful, and heavy, even from the very conception of the child. And therefore in these regards she is more to be loved and honoured than the Father is.  
Whether are parents or children more to be Quest. 2 beloved? that is, whether ought a man to love his Father better than his child, or his child better than his Father?  
First, Ex parte objecti, the Father is to be beloved Answ. 1 more than the child: for that which hath the greater show of good, is more to be beloved, because it most resembles God, the chiefest good: now children love their parents sub ratione principii, because they took their beginning and being from them, which hath the show of a more eminent good, and like unto God. And therefore in this regard, Parents are more to be loved 
i Thom. 2.2. qu. 26. art. 9 .  
Secondly, there is another degree of Answ. 2 Love, that is, Ex parte ipsius diligentis, in regard of the party loving, and thus that is most to be loved, which is most near; and in this respect children are more to be beloved than parents, as appears by a fourfold reason given by Thom. 2.2. qu. 26. Art. 9 and Egidius Romanus. lib. 2. de regimine principum. part. 2. cap. 4. And both of them have these reasons from Aristotle, lib. 8. Ethic.  
I. Because parents love their children, as being parts of themselves, but parents are no parts of their children: that is, a child is a part of the father (because he issued out of his loins) but the father hath no part from the child; and therefore a man hath a near relation to his child, than to his father. And therefore that love wherewith a father loves his child, resembles that love wherewith a man loves himself.  
II. Because parents are more certain of their children, than of their parents: a child cannot know its parents, but by hear-say, and some certain signs of affection, education, and the like; but parents by and by have knowledge of their children: And therefore by how much the more certain parents are of their children, by so much the more strongly do they love them.  
III. Because a man's child is nearer unto him than his father is: now love imports a certain union, it being nothing else but a certain uniting and conjoining power of the person loving, with the party beloved. And therefore a man's children being more near, and closer knit and united unto him, than his parents are, are more beloved of and by him.  
iv Because men love their children longer than their parents; for a father gins to love his child by and by by, as soon as he is born; but children love their parents after a certain time: now by how much the longer love is, by so much the stronger it is. Anton. part. 4. tit. 6. cap. 4. §. 7, & Aureum opus. pag. 61. a.b.  
Quest. 3 How are parents to be honoured?  
Answ. 1 First, by obeying out of hand what they enjoin.  
Answ. 2 Secondly, by speaking reverently unto them.  
Answ. 3 Thirdly, by rising, or standing up, when they come by, or into the room.  
Answ. 4 Fourthly, by accompanying them when they travel.  
Answ. 5 Fifthly, by bowing, and inclining ourselves unto them, when we come before them, or uncovering our heads.  
Answ. 6, Sixthly, by a willing performance of any service unto them, though it seem base and homely.  
Answ. 7 Seventhly, by honouring, promoting, and preferring them, if it lie in our power.  
Answ. 8 Eightly, by giving them the upper hand, whether we walk, or sit. Vmbertus in expositione regulae, ex Anton. part. 4. tit. 5. cap. 10. §. 11.  
Answ. 9 Ninthly, by supplying their wants, and relieving their necessities, if it be in our power.  
Quest. 4 Why must we be thus careful to love, honour, reverence, relieve; and obey our parents?  
Answ. 1 First, because the very light of nature doth teach it, and the brute creatures have a care of their Sires, and progenitors in their age. When the young Cranes perceive that the old ones moult, and are featherlesse, they take care to feed them, and to keep them warm, until either they recover their feathers, or lose their lives. Now it is a shame for men in natural affection to come behind birds or beasts.  
Answ. 2 Secondly, children must love, honour, relieve, and obey their parents, because they have both the precept and precedent of Christ for it. For here in this verse he commands children to honour their parents, and in his life he did so himself; for he was obedient to his parents, he took care of his Mother after the death of joseph her husband, and recommended her to john's care, when he himself was corporally to departed from her. And therefore who dare disobey such a Precept? who will not follow such a Precedent?  
Answ. 3 Thirdly, children must honour their parents, because it is profitable for them For  
I. Such shall have a long life, Exod. 20. Honour thy parents, that thy life may be prolonged.  
II. Such shall have loving, obedient, and tender children. Yea  
III. They shall by blessed both with temporal, spiritual, and eternal blessings, if together with their earthly parents, they love, honour, and obey their father which is in heaven.  
§. 2. Whosoever shall say to his father or his mother, Sect. 2 Corban, It is a gift, by whatsoever thou mightest be profited by me, etc.  
What is the sense and meaning of these words? Quest. 1  
For the understanding of this verse, Answ. it is to be observed, that although God's Law enjoined honour and relief towards parents, yet if they had bound themselves by this oath Corban, that they would not help nor relieve their parents, the Pharisees then taught, that the children were discharged from that duty of providing, relieving, and taking care for them. Hence their Talmud saith, 
k Talmud. Hierosol. tract. de votis. c. 10.  Every one ought to honour his father, and mother, except he have vowed the contrary. And it is evident, that the Jews did often, by solemn vows and oaths bind themselves, that they would never do good to such, or such a man, (Philo jud. de special. leg. p. 595) Now this helpeth the exposition of this difficult place. By the gift that is offered by me, thou mayst have profit: which words being considered according to the form of the oath Corban, will be thus rendered, By Corban, if thou receive any profit by me; to which words must be annexed the execration implied (which was usual in the Jewish oaths, as Genesis 14.22.) Then let God do thus, and much more to me. And so the sense will be thus; By Corban thou shalt receive no profit by me. This exposition is as agreeable to the scope of the place, as it is to their form of swearing, and plainly showeth how the Pharisees, by their Traditions, transgressed the Commandment of God. For God commanded, saying, Honour thy father and thy mother. But the Scribes and Pharisees said, Whosoever shall say to father or mother, seeking relief, By Corban, thou shalt receive no profit from me, he was discharged. Vide Drusium de tribus sect. lib. 2. cap. 17.  
Cui bono? To what end did the Scribes and Quest. 2 Pharisees teach this unjust and wicked Doctrine?  
For the understanding hereof, we must know, Answ. that the Priests, Scribes, and Pharisees, being given to covetousness, that their oblations might be the greater, and better, they covered over their impiety with a curtain, and veil of Religion, saying, That it was better to offer unto God those things which were to be given to parents, than to confer them upon their parents: and they gave this double reason for it, viz.  
First, because God is the chief and principal Father, according to that of Esaias, O Lord, thou art our Father. But we must here remember, that this is to be understood, when parents do enjoin that which is contrary to God; that is, if our earthly Father bid us do any thing which our heavenly Father forbids us to do; then we must obey the Lord, because he is our chief and principal Father: but in those things which God commands, we must say (or think we hear the Lord say) That Obedience is better than Sacrifice. And therefore when the Lord commands us to relieve our parents, we must do so, because therein we obey our God; and not say, O but it is a better deed to spend that (which I should expend upon my Father) in sacrifice and oblations unto God, for in so doing we disobey him: yea we honour and please the Lord better in honouring and relieving our indigent and aged parents, than in offering up any outward sacrifices.  
Secondly, the Priests confirmed this their Tenet by this reason, because it would more profit and benefit their parents, to offer that unto God, which they should give unto them, than if they should really receive it. The Pharisees held, that if children should say to their poor parents, The gift which I have promised, and will offer up unto God, will benefit you more, than if I should give it unto you; that then they were not bound to feed them, or supply their necessities 
l Carthus. s. p. 130. b. medio. . But we must not neglect an ordinary duty, in hope of a miraculous or extraordinary success; we must not offer that up that in sacrifice, which should feed our parents, in expectation that they shall be fed from heaven, or miraculously be sustained without meat: for they stand in need of relief, but not the Lord of oblations. And therefore those things which ought to be administered to the necessity of poor parents, should not be offered up unto God, who in this case would say, I require not your Sacrifices; that is, I never commanded, that a man should take necessary food, and provision from his parents, to give it unto me.  
Concerning the adorning and beautifying of Churches (a question betwixt us and the Papists) we affirm, That the Churches of Christians, and places of Prayer, ought decently to be kept; yea and with convenient cost and seemly beauty to be built and repaired, and Church vessels, with other necessary furniture, to be of the best, not of the worst: but yet it followeth not, that such immoderate and excessive cost should be bestowed upon Idols, to garnish and beautify Idolatry, and poor people in the mean time to want: And this we prove by this Argument from this place.  
Argum. Our Saviour Christ here reproveth the Scribes and Pharisees, because they drew the people to be good unto the Altar; and to bestow largely upon them, and so leave their parents helpless. And he often doth inculcate that golden saying, I will have mercy, and not sacrifice, it being better to secure the living Temples of God, which are the bodies of his poor children, than to bestow superfluous cost upon dead Temples of stone. Willet, Symps. s. 485.  
Sect. 3 §. 3. Thus have ye made the Commandment of God of none effect by your Traditions.  
Quest. 1 What did our Saviour here tax in the Scribes and Pharisees?  
Answ. Two things; namely,  
I. That they honoured and observed their Traditions, more than the Commandments of God. And  
II. That many of their Traditions were directly contrary to the Commandments of God.  
Quest. 2 Who are in both these particulars like unto the Pharisees?  
Answ. The Church of Rome: For  
First, the Commandments of that Church are much more honoured and observed, than the Commandments of God: for it is there taught that the Roman Church authoriseth the Holy Scriptures; that is to say, that the ordinances of men authorize the Commandments of God.  
Secondly, in the Roman Church they teach things absolutely contrary to the word of God: For,  
I. God saith, Exod 20. Thou shalt not make the likeness of things which are in the heavens, or in the earth, thou shalt not bow down before them, etc. But in the Church of Rome, they paint the Trinity, and kneel before the Images of Saints.  
II. God saith by his Apostle, 1 Tim. 3 2.4. That a Bishop should be a husband of one wife only, and that his children should be subject to him in all reverence. But the Roman Church willeth, that a Bishop have neither wife nor children.  
III. God saith by his Apostle, 1 Cor. 14. That it is better to speak five words in the Church, in a tongue understood of the people, than ten thousand in an unknown tongue: But the Papists are commanded to serve God in an unknown tongue, and to pray in latin.   
VERS. 9 But in vain do they worship me, Verse 9 teaching for doctrines the commandments of men. 
We produce this place against the Monastical life now used in Popery; and hence prove it to be but a humane invention.  
There is neither Precept, nor Precedent; either in Old, or New Testament, of the Monastical life of the recent Monks.  
But it is only proper unto the Lord, to institute, and ordain all religions, and religious kind of lives by his word: Therefore that religion, or religious kind of life, which hath neither Precept, nor Precedent in the word, is but hypocritical, and humane. In vain (saith our Saviour) do they worship me, teaching for doctrines, the commandments of men. Whence I frame this plain, and direct Argument.  
Those who worship God, by a kind of life, religion, and worship, which was never commanded by God, worship him in vain; that is, worship him not at all, or worship him hypocritically. But the Monks worship God by a kind of life, and religious worship, which was never commanded by God.  
Therefore, therein they worship him in vain, and not at all truly, but altogether hypocritically.  
Wherein did the Monks of old differ from the recent, and present Popish Monks? Quest.  
First, the ancient Monks lived solitarily, out Answ. 1 of mere necessity, that thereby they might be the safer, and more secure from the rage of Persecutors: But Popish Monks live cloistered up, not in woods and caves, but in fair, and rich Abbeys, not for fear of persecution, but of pains, not out of necessity, but out of sloth, and idleness.  
Secondly, the ancient Monks were not compelled Answ. 2 to give all they had to the poor; but the Popish Monks must vow poverty, although their Abbeys be rich, and well furnished, both with riches, revenues, and provision.  
Answ. 3 Thirdly, the ancient Monks were not tied to any certain rule, nor to a Monastical life, by any solemn, and perpetual vow, but might have changed that sort of life, if they could conveniently, and commodiously have lived otherwise. But the Popish Monks are tied to certain orders, and rules, taking an oath for the observing of them, and making divers solemn, and perpetual Monastical vows.  
Answ. 4 Fourthly, the encient Monks were Laics, but the present Popish Monks, are of the Clergy; if without abuse of the word, I may term them so.  
Answ. 5 Fifthly, the ancient Monks did ascribe no merits to their manner of living; but to the Popish Monastical life, they attribute the merit of condignity.  
Answ. 6, Sixthly the Monasteries of the ancient Monks, for the most part were public Schools that is, common places for learning, and teaching: But the Popish Monasteries for the most part, are places of Gluttony, Drunkenness Idleness, and all manner of filthiness, If the studious Reader would see the lives, and manners of the present Monks; and how they differ from those of old time, let him read Alsted. fol. 344. 345.   

Verse 10 11.  VERS. 10, 11. And he called the multitude, and said unto them; Hear, and understand: Not that which goeth into the mouth defileth the man: but that which cometh out of the mouth, that defileth the man. 
Quest. 1 What was the occasion of Christ's speaking these words unto the multitude?  
Argum. The occasion was this; The Pharisees ●ame the Apostles, because they eat with unwashen hands, contrary to the Tradition of the Elders, verse 2. Christ hereunto gives a double answer, viz.  
First, he answers to the Scribes and Pharisees, that by their Traditions, they have violated the Commandments of God, verse 3.  
Secondly, he answers to the multitude in this verse; that it is not that which goeth into the mouth, which defiles the man, but that which cometh out, etc.  
Quest. 2 How many things are considerable, and observable in these words?  
Two things: to wit, 

Answ. First, Invitatio Turbae, Christ's inviting of the multitude; wherein are two particulars, viz.  
I. Quos vocat, whom he calleth: the multitude.  
II. Ad quid vocat; why he doth call them; namely,  
First,  audiant; that they may hear.  
Secondly,  intelligant, that they may understand.  
Secondly, Concio, his Sermon; wherein are these two parts: namely,  
I. Pars negativa, the negative part, in these words; those things which go into the mouth defile not the man.  
II. Pars affirmativa, the affirmative part; in these words: those things which come out of the mouth, defile the man.    
First, Quos vocat? whom doth Christ here call? The multitude.  
What may be observed from these words, Tum Quest 3 vocavit turbam;. then he called the multitude?  
First, From Tum, then, we might observe Answ. 1 two things; namely,  
I. That Christ doth not teach them, until first he had confuted the adversaries of the truth, And,  
II. They being once confuted, then by and by he teacheth, and instructeth them.  
Secondly, from vocavit, he called; we might Answ. 2 learn two things: to wit,  
I. That he doth not answer, being asked by them; but he calleth them, who desired no such thing, that they might learn the truth; that is, the multitude did not first come unto Christ, desiring to be informed by him, and then he taught them; but without their suing unto him, he invites them to come, that they might learn.  
II. That he calleth the multitude; that is, all, that so the truth may be made manifest unto all, and his Apostles freed, and quit by all, from that aspersion which was cast upon them, by the Scribes and Pharisees.  
Thirdly, from Turbam, the multitude, we Answ. 3 may note, that Christ slighting, or passing by the proud conceited Pharisees, taught the common people. Or, that Christ rather chose to teach them, who were contemned, and despised in the world. Read Matt. 11.25. and 1 Cor. 1.26.  
Secondly, Ad quid vocat? why doth Christ call the multitude? that they may hear; where we see that something is required on their part; namely, to hear, to teach us:  
That if we desire to know, and understand Observe. 1 our Master's will, we must use the means of hearing, Deut. 4.1. and 5.1. and 6.3. For,  
First, preaching is the means to reconcile people unto God, and to bring them by grace unto glory; as appears from 2 Cor. 5.19, 20. and 1 Cor. 1.18.21. Rom. 11.6. And therefore this work is strictly required at the Ministers hands.  
Secondly, on people's behalf; hearing is the means to bring them unto knowledge, grace, faith, and Christ, Rom. 10.14.17. And therefore as Pastors are commanded to preach, so are people to hear; and as the one doth not perform his Masters will, except he be diligent, and careful in preaching; so neither the other, except he be attentive, and industrious in hearing.  
Who are here blame-worthy, and faulty? Quest. 4  
First those who neglect hearing for every Answ. 1 trifle, and trivial occasion.  
Secondly, those who are weary with hearing, Answ. 2 wishing still that the Sermon were done. Certainly, both these are faulty, and no wonder, if such profit not by that which they do hear.  
Thirdly, those are here guilty, who forbidden people to hear.  
Our blessed Saviour saith, My sheep hear my voice, john 10. But the Popish Priests, will neither preach the truth themselves unto their people, nor permit those to come; who would hear us, (Matth. 23, 13.) but directly prohibit them to come to our Church, and preaching. Here it is worth observing: That the Popish Priests do not forbid their people to keep our holy days, or to observe our Fairs, or to come to our Plays, Pastimes, and Recreations; yea, they do not forbid them to marry with us: What then? only they are forbidden to be present with us in holy duties, and the exercises of Religion; namely,  
I. They must not come to our Prayers.  
II. They must not come to our Sermons.  
III. They must not come to our Sacraments. And why not? Is it because we herein are erroneous: No, that is not the reason; for they themselves say, that our Common-prayers are drawn from their Missale; and they will confess, that we often preach the truth; and yet they must neither associate us in these prayers, nor this preaching. What is the cause then, that they may be familiar, and associate themselves with us, and yet must not join with us in holy duties? Certainly, the reason is, because the devil knows, that this Sun of the Gospel burns, and that the preaching of the word works strongly, both upon the affections, and judgement; and therefore he prohibits all his servants to approach thereunto, and persuades them to avoid our prayers, and fly our preaching.  
Thirdly, Christ calleth the multitude,  intelligant, that they may understand, they must not hear for a form; but they must so hear, as that they may know, and understand what they hear.  
Observe 2 Whence we learn:  
That we must prepare our understanding in the hearing of the word of God. Or, when we hear, we must labour to understand what we hear, Colos. 1.9. and 2.2. Deut. 4 6. Ignorance is the cause, both of errors, and disobedience; whence it is said, They rebelled, because they knew not my Laws, Psalm 95. and ye err, not knowing the Scriptures.  
Quest. 5 Who are here worthy of reproof, and blame?  
Answ. The Papists, and that for a threefold cause; namely.  
First, because they praise Ignorance; saying, To know nothing, is to know all things. Hosius, & Rhemist. s. 1 Corinth. 14. And therefore no wonder if they err.  
Secondly, because they teach an implicit faith; that is, to believe whatsoever the Church believes: yea, if they did not teach this, than none would believe, nor obey their religion: who would believe them, if it were not for this implicit faith? who would adore a piece of bread; or a stock, or their foolish, and ridiculous relics? who would pray to Thomas Becket? who would fear Purgatory? who would buy their Indulgences at so dear a rate? if it were not for this doctrine. They say, Ignorance is the mother of devotion, or rather of rebellion, and superstition: And hence it is that the Turks Alcoran forbids all disputations, concerning Religion; that so the errors thereof, may not be known, and discerned. But,  
Thirdly, the Papists in some kind, are worse than the Turks: for the Alcoran doth forbid disputations, concerning Religion; but it doth not forbid any to read it, or the laws contained therein: But the Papists forbidden men to read the Scriptures, and Law of God, although they confess, that they are the true rules of right living, and the divine word of God. Doctor Sta●dish bad, take away the damnable Bibles. Molanus faith, Salubritèr arcentur a lectione Scripture arum: It is for their good (meaning the Laity) to be debarred, and hindered from reading the Scripture in a known tongue: An Italian Bishop said to Espencaeus, Nostri de●errentur à studio Scripturarum, ne fiant haeretici. We forbidden, and fright our people from reading the Scripture, lest thereby they should become Heretics. Vide Reynold. pag. 41. Thus they. But the Apostles contrarily exhort us, To let the word dwell plenteously in us, Col. 3.16. because it is the best weapon against Satan (Ephes. 6.12.) yea, the fountain of life, and the food of the soul: yea, the holy Fathers were of this mind also. Cognitio non sufficientèr, sed abundanter, Hier. s. Colos. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. s. Col. 3.16. Yea, the same Father exhorts men to prepare Bibles; at least the New Testament, and to invite their neighbours also to read the Scriptures, Chrys. hom. 9 s. Colos. And therefore, as Ex ungue konem; so by this one particular we may see, how these children resemble these Fathers; and how unlike they are to them; notwithstanding all their bold brags, and audacious boasts. Quest. 6  
What is here required of us? Answ. 1  
First, in general we must so read, and hear, that we may understand what we read and hear.  
Secondly, more particularly these things are Answ. 2 required of us: to wit,  
I. We must listen unto all that from God is spoken unto us; we must ruminate, and ponder all we hear, in our hearts: yea, we must apply it unto our hearts, and measure our consciences by it.  
II. We must lay up carefully what we hear, and never suffer it to slip out of our memories.  
III. We must labour daily for a more ample measure of knowledge; that our understanding may be such, that we may have the body of divinity within us, and be able to render a reason of our faith, to every one that shall demand it.  
Fourthly, the negatiae part of our Saviour's Sermon to the multitude, is this; that those things which go into the mouth, defile not the man.  
What things go into the mouth? Answ. 3  
First, poisoned, and infected air. Answ. 1  
Secondly, Pestiferous, and obnoxious meat. Answ. 2 And,  
Thirdly, many impure things, which do Answ. 3 both pollute, and destroy the body. And therefore we must observe, that our Saviour speaks not here de Corpere, but de homine, not of the body but of the Man, that is, the mind and Spirit; Wherefore we must distinguish of pollution, which is either,  
I. Corporall, and this is the pollution of the Body, Or  
II. Spiritual; which is of the heart and conscience: and this is the pollution of the Man.  
Answ. 4 Fourthly, the meaning therefore of these words, [That which goeth into the mouth, defileth not the man] is this, That meat is nothing at all unto holiness. Hence than we may learn.  
Observe. 3 That in the moderate use of Meat their is nei-neither religion nor irreligion: neither purity nor impurity. Read these remarkable places 14.17. and 1 Corinth. 8.8. and 10.27. and Colos. 2.16.20. and 1 Timoth. 4 2. Where the Apostle calleth it a Doctrine of Devils to forbid some meats as unholy: because as no meat can make us the holier, so none can make us more unholy; to the pure all things being pure. Titus 1.15. And therefore we are exhorted to labour that our hearts may be established with grace, and not with meats, which profit nothing. Hebr. 13.9.  
Quest. 8 Who are here faulty?  
Answ. The Papists who make a difference of meats, eating some upon their fasting days, as Pure, and abstaining from some as polluted: that is when they fast, they Eat some sorts of meat, and think themselves not polluted by them, and abstain from some other sorts as unholy, or of that nature that they should be polluted if they let them enter into their mouths. This Tenet being so diametrally opposite to this Truth of Christ's. I will treat something amply of their Fasts.  
Quest. 9 How many things are to be considered in a Fast?  
Answ. I answer, that in a Fast many things are to be considered, and observed; namely.  
First the law or Precept; which is either.  
I. General, to wit, as it was commanded and enjoined by God; both  
First, in the Old Testament; as in divers places of Leviticus, and Numbers, and joel 1. and 2.  
Secondly, in the New Testament, as Matth. 11.18. and 17.19. and 1 Cor. 7.5. and 9.27. and 2 Cor. 11.27. Acts 13.2.3 and 14.23. O  
II. The Law of fasting is more particular: wherein these four circumstances are included viz. Quantity, quality, Days, and hours, which Circumstances are not determined either.  
First, by the law of God which ordains nothing herein. Praecepto Domini, non invenio definitum (August. epist. 86. ad Cas●●lan.) Communis est sententia Scholasticorum, non esse (Quadragesimam) juris divini Azorius instit. mor 1.7.12. Yea in all the Scripture we never find flesh forbidden upon Fasting days.  
Secondly, as the word of God is silent in these circumstances of Fasting, so is also the Church of Christ: who hath not by any divine and immutable Law, given Rules for the direction of these Circumstances: for the better understanding, and confirming hereof observe, that the Papists, show us two sorts of Traditions; namely,  
I. Those, which they have received from Christ's own mouth, and which the Church cannot change, as the Sacraments. And  
II. Those, which they (without any command from Christ) have enjoined, and commanded of themselves and their own Heads: which kind of Traditions may be disannulled, and abrogated either by a dispensation from the Pope, or by, some contrary custom of some place, or people. Melch. Canus. loc. theol 3.5.  
Now he confesseth himself, that the Injunctions and Laws of the Church, concerning fasting is not of the first sort of Traditions, but of the second (and so doth also Bellarm. De bon. Oper. 2.2 §. Deinde.) And therefore by their own confession they are not divine and immutable, but Subject to variation and change.  
Thirdly, certain it is, that these Circumstances of Quantity, quality, Days, and Hours of fasting, were at first Free, and not enjoined by any Precept: Augustine in the place above mentioned (Epist. 86. and Casulan) saith, That he cannot find it determined by the Law of God, upon what days he should fast, nor how many hours he must abstain from meat. Now to this Bellarmine answers. That Augustine speaks De scriptis, non de non scriptis, of written Traditions, not of unwritten: And this is true, for Augustine acknowledged no such unwritten Traditions. Non est lex posita, sed quomodo unusquisque potest vel vult. Prim●s. s. Rom. 14. & Socrat. hist. 5.21.  
Who are here worthy of blame? Quest. 10  
First, those who think (Opus operatum) fasting Answ. 1 in itself a good work: that is; if they do abstain from meat, although they perform no religious duty at all, they do well: This Bellarmin himself will not avouch: and yet there are many who thus think, yea, make more conscience of eating flesh upon a fasting day, then of swearing, lying, or Adultery.  
Secondly those are much to blame, who being Answ. 2 no Papists, make conscience of some meats (as unholy) upon some days. Certainly we have received no command from the Lord for this; yea most certain it is, that all difference of meats came first from the Church of Rome, and therefore we should not halt between two opinions, but if the Lord be God, then follow him, and if Baal be God, follow him: And if we would not be esteemed or judged Papists, let us avoid all Popish Errors.  
Thirdly, they are faulty also, who counsel Answ. 3 and advice others to make a difference of meats, a● though Religion consisted therein.  
How? or how fare are we obliged to the Quest. 11 law of Fasting?  
First, in general we are obliged: that is, the Answ. 1 Law requires sometimes we should fast: And indeed here is a grrat fault, Fasting (for the most part, or with the most) being altogether neglected: from which neglect proceeds evils within & scandals without. For fasting doth conduce unto many things; namely  
I. Unto prayer, 1 Cor. 7. but of this before, Matth. 4.  
II. Unto examination: and that both of our sins (that so we might be induced the better unto Repentance,) and also of our estates and conditions: which Examinations are profitable at all times, but principally before we come to the Sacrament of the Lords Supper: And therefore I wish that it were more practised than it is, to Fast the day before we come unto the Lord's Table, that thereby we might send up the more strong cries unto God, and be the more strict and exact in the Examination of ourselves.  
Answ. 2 Secondly, more particularly, we are not obliged to fast upon such and such days, and to abstain from such and such meats, except only by a command of man, or humane injunction: which command is twofold: to wit, either  
I. Politic and civil: which is lawful and warrantable: and is used for a fourfold end, viz.  
First that the young creatures which are brought forth about such or such times may be preserved.  
Secondly, that flesh meat thereby may be the cheaper.  
Answ. 3 Thirdly, that Fish might be sought for and made use of. And  
Fourthly, that the poor might be fed: that is relieved by that which we spare from ourselves.  
TWO Religious, viz. l●st fasting should be wholly neglected: and therefore they ordain and appoint some s●t and certain times. But  
First, this Injunction doth not command a difference of meats, but an abstinence from meats; yea  
Secondly, it doth not only forbid the eating of meats, but enjoin the performance of holy duties also.  
Thirdly, I conclude therefore this Question with Civil, in these particulars; viz.  
I We ought to humble our souls continually.  
II. A true Fast is internal.  
III. An external F●st doth not consist in a difference, or distinction of meats, but in an abstinence from meat.  
iv The end of Fasting is not to make us more holy thereby, but more prompt, and ready, or better disposed unto holy duties.  
V There is ●o particular necessity of Fasting.  
VI The ordinary times appointe● for Fasting, are ●ot to be used out of any superstitious obligation, but out of Christian liberty, lest others should be offended 
m Chem. p●rt. 4. pa. 154 a. & 155. . Hence then observe three things; namely,  
First, that the external or outward Fast is free.  
Secondly, the end of the outward Fast, is not holiness: and therefore if holiness, piety, and the worship of God be placed in the outward Fast, Cyril reproves it from 1 Co. 10.27.  
Thirdly, that the external Fast doth not consist in a difference, and distinction of meats; and this is the Question betwixt Us and Rome, of which by and by.  
Secondly, the next thing observable in a Fast, is the practice thereof. Now here we must note that a Fast is either  
I. Absolute; wherein two rules are to be laid down: namely,  
First, upon an absolute Fast day, there must be taken but only one refreshing. And  
Secondly, that one refreshing must be at Supper time, and not at Dinner. Now here the Papists do manifestly err: for  
I. The truth of these two rules is proved from all Antiquity; but I spare the pains, Bellarmine having fully proved it to my hands: and that  
First, from the Scriptures, gathering from thence, that it was the custom of those in the Old Testament to observe these two rules.  
Secondly, from Tertullian, Athanasius, Basill, Epiphanius, Ambrose, Hierome, Prudentius, Paulinus, Chrysostome, and Augustine. Yea  
Thirdly, from Cass●●us, Benedictus, Gregorius, Bernardus, Aquinas, Bell. de bonis operib. 2 2. §. unam.  
II. Yet he confesseth that th●se two rules are not now observed by them, they having upon their Fasting days, both a Dinner, and a little Supper: and this their Church tolerates and permits, and not without cause: because of old they did not eat usually until the sixth hour, that is, Noon; but they eat now ordinarily at the third hour, that is, at nine of the clo k; and therefore (which is enough) they fast three hours. Bellarm. de bon. oper.. 2. 2. §. sed opus, & §. addimus.  
II. There is a Respective Fast; and that is, when the purpose of Fasting is of so long continuance, that it is requisite that some refreshing be taken. And here we allow of a difference of meats, but it differs from the Popish distinction in three things; namely,  
First, in the end: for  
I. The general end of fasting, with them, is M●r●t; and because they place holiness i● meats, therefore in abstaining from some, as impure upon some times, they think they do well, and for their well doing deserve something at God's hands.  
II. The end of Fasting and of forbearing some meats, when we fast, with us, is to tame our concupiscence, and to subdue our carnal affections, (August. contra Faust. 30.5.) So Chrysostome speaking of the Ninevites, (s. Mat 7) saith, Iram non solvebat I●junium, sed vitae mutatio, etc. It was not their fasting that turned away the wrath of God from them, but it was their turning away from their sins, and the amendment of their lives: Non dicimus ut contemnamus, etc. yet we speak not this, that Fasting may be slighted, or neglected, but rather that it may be honoured; Honour enim jejunii est vitae emendatio, for the honour of Fasting, is the amendment of life.  
Secondly, we and the Papists in abstaining from some meats in the time of a Fast, rather than other differ in the Adjuncts: for the confirming hereof, we lay down the positions given by the ancients in this particular; namely,  
I. Those who Fast, must eat but once upon that day, and that must be either at the ninth hour, or at the twelfth, not at the sixth.  
II. Those who Fast, must not eat much, nor unto satiety, at that one refreshing which they take upon the day they Fast. Neither  
III. Must they upon that day eat delicate, and sumptuous, or costly meat. Nor  
iv Must they celebrate their Fast with joy and delight, as at other times; because it is a day of humiliation: That is, in our Fasts we must abstain from joy, mirth, and natural delights. Nor,  
V Must we follow the labours of our vocations, that day which we fast; but set it apart for meditation, supplication, examination of our conscience, and other holy duties.  
VI That day whereon we fast, must be a day of refreshing unto the poor, and a day of bounty and liberality. Illud jejunium Deus approbat, cum quod tibi subtrahis, alteri largiaris: ut unde tua caro affligitur, inde proximi egentis reparetur. Greg. past. God approves of this Fast, when that which a man withdraws, and withholds from himself, he bestows upon another; and from whence his body is afflicted, thence the body of his poor brother is refreshed.  
VII. We must in our fasting, to the abstinence from meat, conjoin internal, and spiritual works, as examination, and prayer; and the like. Now the Papists adhere most to the difference of meats, which is the very meanest part of a true Fast.  
Thirdly, we and the Papists differ in the very difference, and distinction of meats; and that  
I. In regard of the Quantity. For,  
First, the Ancients did much, and very strictly observe this, eating that day whereon they fasted, but very little. Vide Isidor. de sum. bon. 2.43.  
Secondly, this the Papists reject, and sleight in their Fasts, abstaining, a quali non quanto; but of this we spoke before, Matth. 4. Read also Chem. p. 4. pag. 117. 6. & Bellarm. de bon. op. 2. 4. §. Quare.  

n Socrati, hist. 5. 21. & Aug. de mor. eccles. 2. 13. & Sozomen. 1. 11.  II. In regard of the Quality; here observe, that the Fathers have distinguished of Fasts, but not of flesh: That is,  
First, that always flesh was not forbidden; for Elias, and the Baptist eaten flesh: yea, of old, some upon fasting days eaten birds; and some after the ninth hour, eaten of all sorts of meats, I. Now here the Papists object many things; namely,  
Object. I. The Rechabites abstained from wine, and are commended by God for it; therefore upon fasting days we must abstain from flesh.  
Answ. 1 First, in the History of the Rechabites, there is no one word of any abstinence from flesh; and therefore this place will not bear their distinction.  
Answ. 2 Secondly, the fact of the Rechabites was altogether civil, and politic, and not for Religion's sake at all; and therefore no ground for their difference of meats for Religion's sake.  
Answ. 3 Third. we do not condemn an abstinence from flesh, when we fast, but the distinction of meats, as though some as pure might be eaten; and some as polluted, might not be touched.  
Object. II. But the Apostle saith, That it is good not to eat flesh, Rom. 14.21. and therefore commands us not to eat flesh, 1 Cor. 10.28. And for his own part saith, he will eat non● 1 Cor. 8.13.  
Answ. 1 First, Saint Paul saith in the last place, that he will eat no flesh, as long as he lives, but the Papists will not say thus.  
Secondly, by flesh may be understood fish: There is one manner of flesh of fishes, 1 Cor. 15. Now they will not abstain from fish. Answ. 2  
Thirdly, by the Apostles own rule, the weak Answ. 3 are only to abstain from flesh, and the strong may eat, Rom. 14.2. and 1 Cor. 8.8. Now they will not (for shame) say that all Papists are weak.  
Fourthly, the Apostle only forbids the eating Answ. 4 of flesh, not for conscience sake, but for our brother's sake, if he be offended. And therefore, this hath no relation to their abstinence.  
Fifthly, these things were of old objected by Answ. 5 the Manichees, and the Montanists; (and therefore the Papists may remember, from whence this opinion of theirs first came) and sufficiently thus answered by Augustine, viz  
I. That nothing is unlawful of itself, but that a man may eat flesh, or abstain from it lawfully.  
II. That the places objected, respect no more than the scandal, and offence of our brethren; and therefore where no such offence is taken, no such difference of meat should be made.  
III. That we abstain from fl●sh when we fast, for three reasons, viz  
First, to refrai●e, and bridle, 
Aug. de mor. Manich. 2.14.  and subdue our gluttonous appetite.  
Secondly, because we would not offend our brethren.  
Thirdly, lest those who are weak, should communicate with Idols.  
III. Object. They object again the example of Daniel, and john Baptist, who made a distinction of meats in their practice.  
They did not only abstain from flesh, Answ. when they fasted; but Daniel abstained also from all delightful, and pleasant bread.  
iv Flesh, Object. and those things which come of flesh, do more delight our appetite, & do more inflame the lust of concupiscence: and therefore are to be avoided, and forborn when we fast.  
First, if the Papists did only prohibit (when Answ. 1 they fast) those things which please our appetites, and kindle the fire of lust, than we would never blame them, nor contend with th' m.  
Secondly, why do they not forbid wine, Answ. 2 which doth more inflame lust, and which of old they did principally shun, when they f●sted? Hence the Nazarites were forbidden wine, but not flesh: But this they will not abstain from, but rather stand to justify it: Vinum ●ecesse cum piscibus, wine is necessarily to be drunk, when we eat fish, said Hallensis, Chem. part. 4. p. 11. b. Answ. 3  
Thirdly, they eat those things when they fast, which do more kindle lust, and are more e delectable to the carnal, and natural appetite, as curious, and dainty fish; and conserveses, and preserves, an● junkets, and all manner of banqueting stuffs, and Anchovies, and Caviar, and Iringus: And thus we see, that by the Fathers and Ancients, fl●sh was not forbidden always, when they fasted.  
Secondly, only flesh was not forbidden, when they fasted: but the Fathers equally abstained from all things, which might hinder their humiliation: And we may see a double pla ne difference between them, and the Papists.  
I. Wine was of old forborn; yea, forbidden when they fasted. Abstines' a vino, non ab injuria. Basil. Abstines' a vino, sed mulsa bibis, vinum specie imitantia, suavitate vincentia. August. de mor. eccles. 2.13. I need not enlarge this, because the Papists acknowledge it; to wit, both Bellarmine, and Azerius the jesuite, part. 1. 7. 10. But yet now they use it. (Vide Chem. p 4. pag. 117. 6. & Bellar. de bon. op. 2.5. §. ad illum.) And therefore it cannot be denied, but that herein the Papists differ from the Fathers.  
II. The Fathers, and Ancients in their Fasts, abstained from all dainties; but of this we spoke before, Matth. ●. Now the Papists have both dainty, sumptuous, and gluttonous Fasts; for they have (except flesh) whatsoever delicates can be got (and therefore no wonder, if the Child said, Mother when shall we fast again:) As though flesh would defile them, but nothing else; whereas our Saviour saith here expressly, not that which enters into the mouth defiles the man; from whence for a conclusion I draw this Argument.  
If a man sin by eating, he is polluted also by eating; and if a man be not polluted by eating, than neither doth he sin by eating.  
But a man is not polluted by eating; for that which goeth into the mouth, defileth not the man: Therefore a man doth not sin by eating; and consequently, they sin, that put holiness in meats, and prohibit flesh as unholy.   
Verse. 13 VERS. 13. But he answered, and said: Every plant, which my heavenly Father hath not planted, shall be rooted out. 
Argument. john Fortune Martyr alleged this place of Scripture against Popish Ceremonies: All things, (saith our Saviour) which my heavenly Father hath not planted, shall be plucked up by the roots; But Popish Ceremonies are things not planted by God. Therefore they shall be rooted up.  
Object. If it be objected, that they are good and godly, and necessary to be used.  
Answ. I answer, Saint Paul thought not so, when he called them weak, and beggarly; and said, that they were bewitched, who sought to be in bondage unto them. Fox, fol. 1918. col. 2.  
Quest. 1 Why doth our Saviour here call God, heavenly Father?  
Answ. That all the children of God might be careful on earth, to prepare themselves for heaven, where their Father dwells.  
Quest. 2 How must we prepare ourselves?  
Answ. 1 First, in general we must prepare ourselves, by a holy, and heavenly life.  
Answ. 2 Secondly, more particularly, we must prepare ourselves for heaven, by walking, and framing our lives on earth, according to these ensuing rules, viz.  

Rules of a holy, and heavenly life.  First, let us frequently meditate, and ruminate upon this; what if the Lord should call us hence by death, before we be regenerate? what Rule 1 will become of us, if we be taken away, before we be engrafted into Christ; we know that we cannot be saved by any, but by Christ, Act. 4.12. And therefore we should be careful to examine ourselves, whether we be in Christ, or not (2 Cor. 13.5.) because no other thing will avail us unto salvation.  
Secondly, let the glory of God be our main Rule 2 end, and chief scope, in all our actions, 1 Cor. 10.31. And let us be careful of this, so long as we live.  
Thirdly, let us be careful of the salvation of Rule 3 our souls, and next unto God's Glory regard that, preferring it before all other things. Philip. 2.12. and 2 Peter 1.10.  
Fourthly, let us labour to mortify, kill, and Rule 4 subdue all our corruptions and lusts. Rom. 6.2. & 1 Peter 2.11. That is; both  
I. All our vicious lusts, and affections; as anger, concupiscence, pride, drunkenness, profaneness and the like. And also,  
II. All our vain lusts, and affections, as riches, honour, pleasure, and all vain joy and delight.  
Fifthly, let us spend our lives in spiritual Rule 5 things; that is,  
I. In the works of the Lords day; that is  
First, in a Reverend, and careful hearing of the word, upon the Lord's day.  
Secondly, in a repetition of those things with our families which we hear.  
Thirdly in a private examination of ourselves, and our own consciences, by that which we have heard.  
Fourthly, in a faithful and fervent praying unto God both privately with our families, and secretly with ourselves, and publicly with the congregation.  
Fiftly, in singing of Psalms of praise, and thanksgiving unto God. Now these duties are required of us upon the Lord's day.  
II. We must study how we may so direct and lead our lives, that God may be pleased with us. Psalm 119.9. And  
III. We must sometimes fast, for the better confirming, and establishing of us in these, and all other good duties.  
Sixthly, let us watch in these; lest either negligence, Rule 6 or occasions should hinder us from the practice and performance thereof.  
Seventhly, let us remember continually, what Rule 7 a shame it will be for us, not to grow up, and increase daily unto perfection: yea if we be Dwarves how miserable we are, because if fruits do not grow & ripen the tree withers: The remembrance hereof will make us to strive unto perfection, and to be Holy, as our heavenly Father is holy.   
VERS. 14. Let them alone: 
Verse 14.  they be blind leaders of the blind. And if the blind leads the blind, both shall fall into the Ditch. 
In this verse our Saviour shows the misery of blind Teachers, and of those also who are led by blind Teachers.  
First, our Saviour here speaks of the Scribes and Pharisees who were offended with him, verse 12. And saith of them in this verse. That they be blind leaders of the blind. And if the blind lead the blind both shall fall into the ditch. In foveam peccati & inferni: Into the ditch of sin and Hell: saith Hugo Cardinalis on the place. Cum Pastor per abrupta graditur, necesse est ut grex in praecipitium ducatur. When the Shepherd goes by craggy cliffs, the flock must needs fall Headlong, and break their necks; saith Gregory. Deuces, praeceptores foveá, infernus. The guides are the Teachers, and the ditch is hell, saith Faber Stapulensis on this place.  
Observe. Secondly, our Saviour in this place doth plainly point out this proposition unto us; namely, That it is a miserable thing for men to have blind guides unto Christ. Read for the proof hereof these places, Romans 1.28. Corinth. 12.2. Ephes. 4.14. and 2 Thessaly 2.11. and 2 Timoth. 3.13.  
Quest. 1 Why are they miserable who have blind guides?  
Answ. 1 First, because we cannot walk without a guide How can I (said the Eunuch) understand without a Teacher? Acts 8.  
Answ. 2 Secondly, because if we be led by a blind guide we are then misled, and seduced, and consequently miserable and wretched. 2 Peter 2.2. And hence the Lord threatens to make drunk their guides, if they will not obey, jerem. 51.57. and to send them seeing Seers if they will but repent, and obey, jerem. 3.13.14.  
Quest. 2 Who are miserable by reason of their guides?  
Answ. 1 First, he is miserable who is led by his own natural affections, and perturbations, and not by reason, or Religion, that is, is transported by hatred, self-love, pride, vain glory, and opinion of wisdom, and knowledge, drunkenness, gluttony, and the like.  
Answ. 2 Secondly, he is miserable who is ignorant of the grounds of Religion, and is not enlightened from above, but led by nature, reason, judgement, opinion, and the like blind guides.  
Answ. 3 Thirdly, that common wealth is miserable, who either.  
I. Is without a head or guide, or King. Or  
II. Which hath blind, and ignorant Magistrates and Governors.  
Answ. 4 Fourthly, that Church is miserable; which either,  
I. Hath blind guides, and ignorant Teachers. Or which hath wicked Teachers; that is, without the light of a pure life, though not without the light of sound Doctrine and knowledge. Here observe three things. viz.  
First, that ordinarily, a Teacher, who is sound in judgement, and profound in knowledge, doth more harm by a wicked example, then good by all his preaching: because we live now more by examples than precepts. And therefore in regard of this scandal, and stumbling stone which wicked Teachers put before the face and feet of their flocks. I say they are miserable who have such wicked guides, although they be sound, and seeing Pastors (in regard of their knowledge)  
Secondly, I conceive those people are equally and alike miserable, who have no guide at all, and those who have blind & ignorant Teachers; that are not able to lead the flock of Christ in the ways of God, their own lips not preserving knowledge, Malach. 2.7.  
Thirdly, it is better for a people to have a Pastor who is endued with the light of knowledge (though not with the light of a pure and immaculate life) than one who is ignorant and unable to teach, although his life be not so scandalous, as the life of the other.   
VERS. 17. Do not ye yet understand, Verse 17 that whatsoever entereth into the mouth, goeth into the belly, and ● cast into the Draught. 
The Scriptures every where refill the error Argu. 1 and false opinion of those, who think men to be made more holy by an abstinence from some sorts of meats, and more unholy by an indifferent use of some certain meats: yea our Saviour himself taxeth the Pharisees, verse 11. for this error, and verse 12. admonisheth his Apostles, lest they also should fall into the same. Not that (saith he) which goeth into the mouth, defileth the man, but that which cometh out of the mouth defileth the man. Now the Pharisees being offended with this speech, our Saviour confirms it by the very condition and corruptible nature of all meat, in this verse Do not ye (saith he) yet understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draught. As if he would say, it is a foolish thing to seek holiness, or righteousness, in such Terrene, corruptible and frail things, as are meat and drink: or to think a man to be contaminated and defiled by the moderate use of any sort of meat or drink: For all these things are neither good nor evil in themselves, but are made evil by the mind or abuse, of him that misuseth or useth them not aright.  
We produce this place as against the Popish Argu. 2 distinction of meats (in the former words) so also against their Transubstantiation, and corporal presence, and we argue thus.  
If the body of Christ were carnally eaten, than it should go into the belly, and from the●●e into the Draught: but this is absurd; therefore also the other. If the Reader desire to see how this Argument is canvased to and fro; and how it is answered by Bellarmine, and his answers answered, let him Read Chamier tom. 4. the euchar lib. 11. Cap. 16. fol. 686. 687. I only add a word or two.  
First, Bellarmine hereto answers, that Christ Answ. 1 speaketh only of such meat, as is received to nourish the body.  
First, to this we answer, that the truth of this Reply 1 speech of our Saviour's doth not depend upon the intention of him that receives meat, but upon the very nature of the thing: that is, whether men eat for pleasure, or wantonness, or a greedy satisfying of their appetites, or for the nourishing of their bodies it matters not; for what end soever a man hath in eating, yet this is true, that what is eaten, or which entereth into the mouth, that goeth into the belly and is cast out into the Draught.  
Secondly, we answer, that Bellarmine himself Reply 2 in his answer doth grant, that all those things which nourish the body, go into the belly, and are cast out into the draught. Now we assume, but that which is received with the corporal mouth in the Eucharist, doth nourish the body: And therefore by his own confession, that which we eat with the mouth of the body goeth into the belly and is cast out into the draught. Our Assumption is proved by that Analogy which this Sacrament hath with our Spiritual nourishment; yea from the Schoolmen themselves, who maintain, that those things (which they call Species Sacrament●las) which remain in the Sacrament after Consecration, Reficere nutrire & virtutem vini, tanta quantitate posse sumi, ut hominem naturaliter inebriaret. Alex. Al. ●. 4. q. 10. m 7. a. 2. Bonavent. & alij in 4. d. 12.  
Answ. 2 Secondly, Bellarmine answers, that after the Resurrection Christ did verily eat, and yet that was not cast into the Draught which he did eat.  
Reply. 1 First, hereunto we answer, that Christ did not so eat or drink that he might be nourished thereby, or out of any necessity of meat or drink, but only for the cause of familiar conversation, or for the proof of his Resurrection.  
Reply. 2 Secondly, this example is unfitly alleged, because Christ speaketh here of mortal men, that eat; but he than was immortal, and therefore the reason, or instance, is not alike.  
Answ. 3 Thirdly, Bellarmine answers that Christ speaketh here of mortal and corruptible meat, not of immortal and incorruptible, such as his body is. Bellarm. de euchar lib. 1. Cap. 14. resp. ad Arg. 2.  
Reply 1 First, the words of our Saviour are general: Whatsoever entereth in at the mouth; and therefore nothing that goeth that way can be excepted.  
Reply 2 Secondly, the way for immortal and incorruptible food is not to go in by the mouth, into the belly; for that which is corruptible, is not capable of that which is incorruptible and immortal, as S. Peter showeth: you are borne a new not of mortal Seed but immortal; even the word of God. 1 Peter 1.23. Then it followeth verse 24. All flesh is grass etc. but the word of the Lord endureth for ever. Flesh which is grass and corruptible is not capable of the immortal Seed of the word, no more is it of the immortal food of Christ's body, for they may as well say, that mortal food may go into the soul, as immortal into the belly.  
Reply 3 Thirdly, the same thing that is cast into the Draught, first cometh in by the mouth: Now we demand of them, what it is that goeth out into the Draught? Not the accidents of bread (that were absurd) nor yet Christ's body, (for it were im●ous once to think it,) Therefore the substance of Bread goeth forth and came in by the mouth before.   
Verse. 19 Vers. 19 For out of the heart proceeds evil thoughts, murders, adulteries, etc. 
Quest. How many sorts of thoughts are there?  
Answ. Two namely,  
First, evil; as Genes. 6.5. and 8.21. and Esa. 597. Psalm 94 11. Rom. 1.21. and 1 Corinth. 3.20 Now in these evil thoughts we may observe these things, viz.  
I. That both they and good thoughts are known unto God. Deuter 31.21. and 1 Sam. 16.7. and 1 Chron. 28.9. job. 42.2. Psalm. 7.9. and 94.11. and 139.2. and jerem. 11.20. and 17.10. and 20.12. Ezech. 11.5. Esa. 29.15. Matth 9.4. and 12.25. Luke 5.22. and 6.8. and 9.47. and 11.17. and 1 Corinth. 3.20. and Hebr. 4.12. And  
II. That evil thoughts are odious unto God, and condemned by him. Proverb. 6.18. and 12.5. and 15.26. and 24.9. Esa. 32.7. and 65.2. And  
III. That evil thoughts pollute and defile. jerem. 4.14. Matth. 15.19. jam. 2.4. Psalm. 56.5. And  
iv That evil thoughts, and the wicked devices of the heart shall be frustrated, and disappointed. job. 5.12. Psalm 5.10. and 33.10. and 76.10. Prov. 12.2. and 19.21. and 15.22. Ezech. 20.32. and 38.10. And  
V That evil thoughts by wicked men are sometimes magnified, and obeyed. jerem. 18.12. And.  
VI That evil thoughts are sins, Proverb. 24 9 Acts 8 22. And  
VII. That evil thoughts shall be punished, Proverb 12.2. Eccles. 10 20. Esa. 66.18. jerem. 4.4. 18. and 6.19. Mich. 7.13. Acts 8.22. And  
VIII. That evil thoughts are therefore to be washed of, jerem. 4.14. and left, Esa. 55.7 and jere. 23.22 and 25.5. Esa. 1.16.  
Secondly, there are good thoughts; wherein we may observe these three things; namely,  
I. That good thoughts are praised, and commended by God, Prov. 12.5. and 21.5. And  
II. That good thoughts are directed by God. Prov. 16.3. And.  
III. That good Thoughts come from God. 2 Corinth. 3.5.   
VERS. 22.23.24.25.26.27.28. 
Verse 22-28.  And behold a woman of Canaan came out of the same coasts and cried unto him, saying, Have mercy on me O Lord, thou Son of David, my Daughter is greevously vexed with a Devil. But he answered her not a word. And his Disciples came, and besought him saying, Send her away, for she cryeth after us. But h●e answered and said, I am not sent but unto the lost Sheep of the house of Israel. Then came she and worshipped him saying, Lord, help me. But he answered, and said, It is not meet to take the children's bread, and to cast it to Dogs. And she said truth Lord, yet the Dogs eat of the crumbs, which fall from their Master's Table. Then jesus answered, and said unto her, O Woman, great is thy faith: be it unto thee, even as thou wilt. And her Daughter was made whole from that very hour. 
§. 1. And cried unto him; Have mercy on me O Lord: my Daughter is greevously vexed of a Devil. Sect. 1  
In this Canaanitish woman, who came unto Christ in the behalf of her Daughter, we may observe these things, namely,  
First, she cryeth unto him: Now crying is a sign of sorrow, and grief.  
Secondly, she cryeth, Miserere mei. Have mercy on me: she doth not say, Have mercy on my daughter, but on me: as if she would say, it is I which am tormented, and depressed with this evil.  
Thirdly, she cry●th, Lord help me, verse 25. She doth not say, Lord help my Daughter; but me, thereby showing the true nature of true love, which is to make our brother's misery ours.  
Fourthly, that she may gain good will the better of Christ, she calleth him Lord.  
Fifthly, she insinuates her tribulation, & misery, when she saith, My Daughter is sore vexed of a Devil.  
Quest. We never read that Satan did more rage amongst men, or was more cruel unto them, then in Christ's time upon earth. Now what was the reason thereof?  
Answ. 1 First, because the Devil did then principally endeavour to establish his kingdom against Christ; he knew that Christ came to destroy the works of the Devil; and therefore he laboured the more earnestly to withstand him, and to keep his subjects obedient unto him  
Answ. 2 Secondly, the Lord permitted Satan now to rage's more, then formerly, that so the glory of Christ might be made the more illustrious, and apparent, by conquering, and casting him out.  
Sect. 2 §. 2. I was not sent, but to the lost sheep, of the house of Israel.  
Quest. 1 To whom was Christ sent?  
Answ. To sheep; from whence we learn.  
Observe. 1 That the godly are like sheep, john 10. Or those who desire to approve themselves, to belong unto God, must labour to be like sheep?  
Quest. 2 Why must the children of God strive to be like sheep?  
Answ. 1 First, because the Lord will admit no dogs, or swine, or vultures, or the like, into his fold: but only sheep: And therefore if we desire to belong unto God, we must be sheep.  
Answ. 2 Secondly, because when we are like sheep, than we are like unto our Lord Christ, and never till then. He was called a Lamb without spot, john 1. Yea, He was as a Sheep before the Shearer, Esay 53.  
Quest. 3 What analogy, or resemblance is there, between the faithful, and sheep?  
Answ. 1 First, a sheep is a simple creature: so we naturally are foolish, and easily deceived.  
Answ. 2 Secondly, a sheep naturally strays, and wanders; and is very earnest, and desirous to break through, and pass over the hedge, which should keep her at home: So we naturally are prone, and ready to wander, and stray from the Lord, and his ways.  
Answ. 3 Thirdly, as sheep are prone to stray abroad, so they are easily reduced, and brought bacl by the shepherd: Thus as we are ready to go astray from the Lord, so we ought to be willingly, and easily reduced, and brought home again unto him.  
Answ. 4 Fourthly, sheep conceive according to the rods they see; and if they be spotted, than they bring forth spotted Lambs: So we naturally are prone to be like the places, and persons among whom we live: like joseph, who learned among the Egyptians to swear by the life of Pharaoh. And therefore, because we are prone to be stained by those amongst whom we converse, we must be so much the more careful of ourselves, and watchful over our ways.  
Fifthly, sheep easily follow the Weather, their Answ. 5 Leader: so we should follow our Leaders, and Guides, as they follow Christ.  
Sixthly, sheep hear the voice of the Shepherd, Answ. 6 john 10. So we should be ready to hear Christ, speaking unto us in his word, and follow him, in obeying those things which in his word he teacheth unto us.  
Seventhly, sheep are simple, and not crafty: Answ. 7 so we should be without guile, john 1.41.  
Eighthly, sheep are innocent; that is, they Answ. 8 harm none, and if they be harmed, and injured, they bear it patiently, not repaying evil with evil, or revenging themselves. So we should be without gall and bitterness, injuring none, nor avenging ourselves upon those, which injure us, but patiently bearing, and brooking all injuries, and wrongs.  
Ninthly, the Lambs which were offered up in Answ. 9 sacrifice, must be immaculate, and without spot: otherwise the sacrifice was not accepted: So if we desire to be acceptable unto the Lord, we must labour to be pure, and holy, from all pollutions, both of the flesh, and spirit, 2 Cor. 7.1.  
To what sheep was Christ sent? Quest. 4  
To lost sheep. Ovibus perditis. Here observe, Answ. that there is a double perdition, or loss.  
First, Eternal. And thus judas is called, The son of perdition; because he perished everlastingly.  
Secondly, Temporal; and thus Christ gathers those which were lost.  
We see here then, that Christ was sent to lost sheep; that is, to such as confess themselves to be miserable, sick, and wanderers, from the ways of God: Whence we learn,  
That we ought to acknowledge ourselves to Observe. 2 be lost sheep, until we are received, and reduced by Christ. For,  
First, the Physician was sent to none, but to the sick: Christ was sent only To lost sheep  
Secondly, there is no need of a Physician, except a man want health.  
Thirdly, there is no seeking unto the Physician, nor hope in him, except men be sensible of their sicknesses, and sores. And therefore, 

I. Mad men. And Are incurable: Wherefore we must first labour to be sensible of our sins, sicknesses, and miseries; and then hasten unto Christ.  
II. Dead members Are incurable: Wherefore we must first labour to be sensible of our sins, sicknesses, and miseries; and then hasten unto Christ.    
To what lost sheep was Christ sent? Quest. 5  
To the lost sheep of the house of Israel. Answ. Whence we learn,  
That the Church of God is a House; God separates Observe. 3 the faithful in Christ, unto Christ; and as a loaf of bread consists of many grains, and a house of stones, wood, glass, and the like; so we being many, are but one bread, and one body; and subject to one Head, and Lord, and Master, jesus Christ.  
What is here required of us?  
First, we must hunger, and thirst, desire and Quest. 6 endeavour, to be admitted into this house: we Answ. 1 must not hold it sufficient, that we are in the external, and visible Church, but we must labour principally, that we may be of the internal, and invisible, Psalm 27.4. and 84.4.  
Answ. 2 Secondly, being admitted into the house, we must labour then to bear ourselves, as becomes the domestics, and household servants of the Lord: that is, I. We must be subject, and obedient unto the Lord in all things, serving him, both in souls, bodies, and spirits, 1 Cor. 6.19.20. II. In a great house, there are divers offices, and officers, but yet but one Law: so in the Church of Christ, there are divers degrees, and men of all callings; but yet but one truth, (which all must hold) and one Law, which all must be regulated by. III. Fellow-Servants a●e separated from others, but united amongst themselves: So the children of God are separated from the world, but united together amongst themselves, in and with their Head Christ, Ephes. 4.4. and 5.25, 29. etc. Titus 2.14. iv Fellow servants must mutually help one another: so we must bear one another's burdens, and perform all offices of love unto each other.  
Answ. 3 Thirdly, we must labour to approve ourselves to be vessels of honour, not of dishonour: for in a great house are both, 2 Tim. 2.19. That is, we must labour to be pure, and undefiled, and bring forth much pure, and holy fruit.  
Answ. 4 Fourthly, we must then expect provision: for as a Master takes care to provide for all his servants, so doth the Lord for all his.  
Sect. 3 §. 3. It is not good to take the children's bread, and give it to dogs.  
In these words our Saviour teacheth this point of doctrine unto us:  
Observe. That holy things are not rashly to be communicated unto any, Matth. 7.6. and 2 Timoth. 2.2. and Matth. 10.11.  
Quest. 1 Why may not holy things indifferently, and indefinitely be administered unto any?  
Answ. 1 First, from Matth. 7.6. [Give not holy things to dogs, nor cast your pearls before swine, lest trampling them under their feet, 
Mat. 7, 6.  they turn again, and rend you] we may gather these five reasons; namely,  
I. Because they are holy things.  
II. Because they are Pearls.  
III. Because they are your pearls; that is, the jewels which are proper unto the faithful.  
iv Because he that doth it, will but lose his labour; for dogs and swine will trample pearls under their feet. And,  
V Because it is perilous, and full of danger to him that doth it; for they will turn upon you, and rend you.  
Answ. 2 Secondly, holy things must not be given to those, 
Ab indignis.  who are unworthy of them, or wicked; because, I. They being impure, and polluted, contaminate, and defile all things: for a pure thing became impure (under the Law) by the very touch of a man polluted. II. Because it cannot be expected, or hoped, but that the holiest things being given to those, who are wicked, will be abused by them, and unworthily handled.  
Thirdly, holy things must not indifferently, Answ. 3 and indefinitely be given to all; because I. 
Ab alijs.  Some hunger after them, but others despise them: and therefore some choice should be made in the distributing of them. Yea, II. It would make others to sleight, and despise holy things, if they saw them given to dogs, and hogs, and all sorts of wicked men.  
Fourthly, Ministers are dispensers, distributers, Answ. 4 and stewards of the mysteries of God, 
A nobis.  (1 Cor. 4.1.) ordained by the Lord to give meat in due season to his servants, (Matth. 24.45.) And therefore they must not take the children's bread, and give it to dogs, or the servants money, and give it to loiterers, or rebels.  
What holy things are not indefinitely, and Quest. 2 without difference to be communicated?  
First, the word; for we see that the Lord Answ. 1 warns the Apostles to go to Macedonia, but not unto Bythinia, Act. 16. Against this it will be objected,  
Christ commands his Apostles to preach upon the house tops (Matth. 10.27. Object.) what he spoke unto them: Therefore the word is indifferently to be preached unto all.  
First, we distinguish here, betwixt the preaching Answ. 1 I. Of anger, and judgement; which may be proclaimed, and published to the wicked. And II. Of Mercy; which is preached, either  
I. Exhortatoriè, by way of exhortation; and thus mercy is to be preached, Conditionalitèr, upon condition, that men will do as they are exhorted. And thus Mercy, I. Is, and may be preached in the beginning to all indifferently. But II. After grace is once offered in the word, and despised, it is not then to be preached to the contemners, as follows more plainly in the last distinction, 
o Act. 13.51. & 18.6. and 19 9 jer. 51.9. .  
II. Mercy is preached Consolatoriè, by way of consolation; and thus it is preached Absolutè, positively, to the obedient, and believers.  
Secondly, we distinguish betwixt All, and Answ. 2 Some: that is, betwixt the whole multitude, and some of them; for often the generality of men seem bad, and yet there are many good amongst them, although (like those seven thousand) they cannot be discerned. Now the word must rather be preached to many wicked, then kept bacl from a few righteous, who love it, prise it, and desire to be obedient unto it.  
Thirdly, we distinguish between those, who Answ. 3 are, I. Openly wicked, and malicious contemners of the word: as Act 18.6. and 19.9. and 13.51. and 2 Tim. 4.14. And II. Those who are doubtful: for they which for the present are enemies, may be in God's election of grace, Rom. 11.6. Esay 11.6. Ephes 2.12.13. and 2 Tim. 2.25. Now although the word be to be taken away from the former, yet not from these.  
Secondly, the profession of the word is not Answ. 2 to be communicated unto all; that is, we are not to make a public profession of our faith, and religion, in all places, or before all sorts of persons. It is not necessary, that men should accuse themselves; and consequently, not required to lay ourselves open to those, who persecute the truth, either by fire, sword, or derision. Here I lay down these particulars, viz. I. That if we be called thereunto, we must confess Christ, and his truth, and that even unto death: for we must rather die, then deny either our God, or religion.  
II. We must not so hid, or conceal ourselves in the times, and places of danger, that we seem unto others, either to deny, or to be ashamed to confess Christ, or his truth; as Nicodemus at first did, john 3. For our lives must be as pure, and our love unto religion as sincere, and our hatred to all manner of superstition, and iniquity as great, in the times and places of persecution, as of peace.  
III. This only is lawful for us, to remove ourselves from the company, and society of those who are wicked in themselves, or maliciously, and despitefully bend against us.  
Answ. 3 Thirdly, reproof is not indefinitely to be given unto all, Titus 3.10. Here observe,  
I. That charity believes all things, and hopes all things, (1 Cor. 13.) and therefore often (through hope) admonisheth those, who are no better than dogs, and swine.  
II. That charity (at the least) makes a Christian do for the wicked; as Samuel did for Saul; that is, although he came not at him (1 Sam. 15.35.) yet he ceased not to pray, and mourn for him, 1 Sam. 16.1. So the children of God, sometimes forbear to reprove those who are wicked, and remove themselves from their society, and acquaintance, but never cease to pray, and mourn in secret for them.  
III. Observe how miserable, men make themselves by the contempt, and disobedience of the word of God: for the Lord will not suffer such to be reproved; and without reproof, they must needs run on headlong unto destruction.  
Answ. 4 Fourthly, all without difference are not to be admitted to the Lords Supper: I pass this by here, because it is proved, and handled sufficiently afterwards, Matth. 26.26.  
Answ. 5 Fifthly, Musculus observes a great abuse in conferring of holy orders; sometimes upon ignorant men, and sometimes upon wicked. But I enlarge not this.  
Sect. 4 §. 4. Then jesus answered, and said unto her.  
We see here this poor woman to stand in need of mercy, to desire mercy, to cry for mercy: yea, to follow Christ, the fountain of mercy, and yet seems a great while to be slighted by Christ, and neglected, but at length he hears her: To teach us.  
Observe. That Christ oftens defers a long time to hear his servants, and to help them, and to grant their requests: joseph was afflicted, hated of his brethren, and sold, falsely accused, and laid in prison, as though God had forgotten him David all his life time (in a manner) was under one affliction, or other; and Israel was forty years in the desert. Thus the Lord seems often not to regard his children, nor to take notice of their wants.  
When doth the Lord seem not to regard his servants?  
First, when they pray; for the children of Quest. 1 God often call upon him, when he answereth Answ. 1 them not, Psalm 22.2, 3. And that either,  
I. In temporal affliction; for sometimes the godly are oppressed, and the ungodly insult over them; yea, although in their misery they call upon the Lord, yet he holds his peace, Psalm 69.17. Or,  
II. When they pray for spiritual grace, or strength, 2 Cor. 12.8.  
Why doth the Lord so often refuse to answer the prayers of his children?  
First, because they ask a stone instead of bread; and pray for those things, which may be hurtful unto them.  
Secondly, because some sin, or corruption hinders the Lord, from performing that which he hath promised.  
Thirdly, because our wants, and afflictions may make more for God's glory, and the confusion of Satan; and thus job was afflicted a while.  
Fourthly, because God hath appointed times for the conferring of all his graces, and favours. And therefore if we beg any thing at God's hands, and receive it not, then let us think, that either, I. God seethe it not to be commodious, and profitable for us. Or, II. That our sins hinder good things from us. Or, III. That our present estate makes more for God's glory, than another condition of life would do. Or, iv That the Lords appointed time, is not yet come. And therefore in this case we must be subject, and patiented, and await the Lords leisure, with perseverance in prayer.  
Secondly, the Lord often seems not to regard Answ. 2 his servants, when they seek for Christ. Read Psalm 104.229. Cantic. 3.1. and 2 Corinth. 3.18.  
Why doth God seem herein, not to regard Quest. 2 his servants?  
First, because they are not as yet purged from Answ. 1 the pollution of sin, but are captivated, and contaminated by the relics of rebellious lusts, Or,  
Secondly, because they are not as yet truly Answ. 2 humbled, but self-conceited, as the two sons of Zebedee were. Or,  
Thirdly, because they are not as yet weaned Answ. 3 from the world, nor the world crucified unto them. The Apostles we see forsook all for Christ's sake, and yet they strive, who shall be the greatest: so hard a matter is it for us to be weaned from the world. Or,  
Fourthly, because they seek not Christ fervently, Answ. 4 but coldly, in their be is, as the Church did, Cantic 3.1. Or,  
Fifthly, perhaps because they have omitted, Answ. 5 or lost, or let slip some occasion, or means which hath been offered unto them; as the Church did, Cantic 5.2. etc. Or at least:  
Sixthly, because the Lord would have them, Answ. 5 (being at first but probationers) to be exercised, that so grace may take the deeper impression in their hearts: for that which is with much labour and difficulty acquired is the most charily kept, and more highly prized. And therefore if any have begun to set their faces towards Zion, and to seek the Lord and after some long search have not found him, Let them then confess that the reason is either,  
I. Because some sin yet gets the upper hand over them. Or  
II. Because they are yet proud, and self-conceited. Or  
III. Because they are not yet weaned from the world. Or  
iv Because they seek not Christ fervently and industriously. Or  
V Because they have not been so careful as they ought to nourish, and obey the motions of of the Spirit, and to lay hold upon the offers of mercy, and to use those means which God hath prescribed in his word. Or else  
VI Because God would inure them to labour at the first, that so by exercise they may grow the stronger. Wherefore if we desire to find Christ, and to bring him home to our souls, let us labour to remove these impediments, and learn,  
First, to subdue, and bring under all our corruptions, and take heed, that we be not subdued, or brought under by any. And  
Secondly, to be humble, and poor in Spirit, and low in our own eyes. And  
Thirdly, to use the world as though we used it not, and not to love it, or set our hearts upon it. And  
Fourthly, to seek Christ with all our hearts, and with all our souls. And  
Fifthly, To be careful to attend to the motions of the Spirit, and the calls of the word. And.  
Sixthly, to be constant, and courageous in the use of all Holy means, until the Lord have fully revealed himself unto us: for although he come not within a little time, yet he will certainly come at the last. And therefore  
I. Be not discouraged, neither faint.  
II. Pray unto him to reveal himself, and to be found by us, Psal. 31.16. and 80.3, 7, 19 and 119.135.  
III. Do not delay; or slack this search of Christ. And  
FOUR Labour to remove all impediments out of our way: and then he that shall come, will come and not tarry.  
Sect. 5 §. 5. O Woman, great is thy Faith.  
Many profitable Quaeres will here be made, namely,  
Quest. 1 Whence had this Woman this great Faith?  
Answ. St. Mark saith, that she heard of Christ, and so (according to St. Paul, Rom. 10.14) her faith came by her Hearing.  
Quest. 2 How did the Woman approve her Faith to be great?  
Answ. By her works, as true faith ought to be confirmed. james 2.  
Quest. 3 What works were remarkable or observable in this Woman?  
Answ. 1 First, her coming unto Christ, she flies not to Witches, or Enchanters, or Idols, or the intercession of the Saints, or the mediation of the Apostles, but only unto Christ the Saviour of the world.  
Secondly, this woman by her coming unto Answ. 2 Christ doth show her love unto her Neighbour: For the Law enjoins the love of our Neighbour, and the Gospel commends it as a good work, and this woman doth show by her petition (Lord be merciful unto me, and help me,) that she was as sensible of her daughter's miseries, as if they had been her own, and besought Christ as earnestly in her behalf, as she could have done for herself, observing herein the Apostles lesson, Weep with those that weep, Rom. 12.15.  
Thirdly, this Woman prays unto Christ, Answ. 3 which is an acceptable work unto God, when it is performed by his Children: yea she invocates and implores his mercy in whom she only believes: She doth not call upon; or cry after the Apostles, but only prays unto Christ: And yet the Papists do allege this place to prove the intercession of the Saints: But  
I. We do not read that she cried after the Apostles, but only unto Christ. And  
II. The Apostles as yet were living: and we deny not, but the living may pray for the living: though neither for the dead, nor unto them.  
III. The Apostles (though not sought unto) sue unto Christ (as it seems) to help her, because Christ answers, I am not sent but to the lost sheep of Israel, verse 24. but yet they prevail not; and herein the Popish invocation of Saints is like unto this.  
But Pareus s. pag. 755 thinks that the Apostles did not entreat Christ in her behalf, but disdained her, & desired that Christ would stint her loud clamour, and cause her to departed, because with her cries she troubled them. Dimitte eam vel abige, Drive her away Lord, because she troubles us. And therefore let us not with Papists forsake Christ, and flee unto the Saints; but with this faithful Female, let us  
First, pray ourselves unto our God & his Christ. And  
Secondly, let us continue praying (as she did) until we be heard. And  
Thirdly, let not our baseness or unworthiness hinder either us from praying, or our faith in praying, but let it be rather an Argument unto us, that we shall be heard: because the Lord never sends such empty away, as are truly sensible of their unworthiness.  
Fourthly, another good work observable Answ. 4 in this woman, is Patience; for she patiently suffered herself to be called Dog, and to be slighted (as it were) by Christ.  
Fifthly, in this woman we see a singular humility, Answ. 5 as well as perfect patience: For our Saviour saith, It is not good to take the children's bread, and to cast it to Dogs: And what saith this woman unto it?  
I. She doth not deny that the Jews are the Children of God; although she might justly have objected, and taxed their great incredulity, and ungratitude, Neither  
II. Doth she deny that she is a Dog, but confesseth it, yea confirmeth it, for these words Etiam Domine, yea Lord, do import a confirmation of what he had said. Although she might justly have compared her fidelity and confidence, with the infidelity, and diffidence of the Jews: and from thence have concluded; That she was more like a Child than they, and they more like Dogs than she. But she silenceth this, acknowledging that she is every way as vile and unworthy, as Christ saith she is. From whence we may note by the way, that true humility hath in it these two properties: to wit,  
First, not to contemn or condemn others, as worse: therefore this woman will not meddle at all (by way of reproof, or faultfinding) with the Jews.  
Secondly, to acknowledge our own vileness and unworthiness, although both our faith, love and hope be great, and consequently our worthiness great in the Estimation of God: Therefore although Christ knows this woman's faith to be great, yet she herself confesseth herself to be but a Dog. And thus a singular humility did show itself in her.  
Answ. 6 Sixthly, the most rare work in this woman, was the confession of her faith: for she giveth Christ a double Title; namely,  
I. She calleth him Lord; and thereby acknowledgeth him to be God.  
II. She calleth him the Son of David; and thereby acknowledgeth him to be man: she saith; O Lord the Son of David be merciful unto me; in which words, she attributes unto Christ, that he is the promised Messiah, that is, the Saviour of the world, and the Anointed of the Lord. And thus we see how this Woman approved her faith unto Christ, and how by her example we ought to approve our faith unto God, namely  
First, we must come unto Christ in love, loving him above all things.  
Secondly, we must love our Neighbours as ourselves.  
Thirdly, we must pray only unto Christ for the supply of all our wants, and relief of all our necessities and distresses.  
Fourthly, we must be patiented in all injuries, and wrongs whatsoever.  
Fifthly, we must be humble; that is, neither contemn others, nor be highly conceited of ourselves; but acknowledge our own vileness, and esteem of others better than ourselves. And  
Sixthly, we must show our faith, by a full and free confession and Profession of Christ. For all these were in this woman, of whom our Saviour saith, O woman great is thy faith.  
Quest. 4 Why doth not our Saviour commend this woman's humility, patience, and the other rare virtues which were in her, but omitting all, names, only her faith?  
Answ. Because faith is the root of all other virtues: therefore Christ only commends that.  
Quest. 5 How many things are required in justifying faith?  
Answ. Four in all which the woman's faith appears to be great: namely, 

First, Knowledge, now herein the faith of this woman is great: for although she lived amongst the blind Gentiles, who were ignorant of the true God; yet she had an exquisite knowledge concerning Christ, that he is the Lord, and the true God: that he is the Son of David, and true man; and that he is merciful, bountiful, and omnipotent, able to drive away the Devil, and to subdue his power. And all these she knew, as tightly as if she had been brought up amongst the people of God, all her days: And therefore her knowledge was great.  
Secondly, Assent; now herein also, this woman's faith was great; for she lived among Idolaters, some worshipping Hercules, some Beelzebub, and some others, some other God or Goddess: yea, she lived amongst those, who being in the like misery and misfortune, that she now was, would repair to Enchanters, and Exorcisms, or the worship of Idols. Now all these being rejected, and slighted, she assents unto none, but only unto those Prophecies, and Prophets that teach, that jesus of Nazareth is the great Prophet of the Lord, who is able to expel, and repel Satan, and all evils. And therefore her assent was great.  
Thirdly, trust and confidence; now herein likewise her faith was great; for unto this Throne of grace (Christ) she comes with that boldness; that neither by Christ's silence, nor a hard answer given to his Disciples, nor that reproachful name of dog, given to herself, she can be kept from him, or caused to surcease her suit, until she have obtained mercy, according to her desire, Heb. 4.16. And therefore her confidence was great.  
Fourthly, application: now in this also her faith was as great, as in the other three: for she doth not desire Christ to go home with her to her house, and to lay his hands upon her Daughter; but firmly believes, that if he do but speak the word, or assent to her request, that then her Daughter shall certainly be freed from the molestation of Satan: yea, she believes that one crumb of his grace, is of that virtue, and efficacy, that thereby both she and her child should be relieved, and comforted. And therefore her faith was great in Application, 
p Chem. harm. pag. 1181. cap. 80.     
When is faith great?  
To this Dormisecurus, serm. 18. answers; Quest. 6 Tunc autem est fides magna, quando est operibus conjuncta, Answ. charitati admixta, perseverans & firma: Faith is then great, when it is conjoined with works, mingled with love, and firm, and constant. For,  
First, faith which is without works, is an idle and dead faith, james 2.  
Secondly, faith, which is not accompanied with love and charity, is a fruitless, and unprofitable faith, 1 Cor. 13.  
Thirdly, faith which is not constant, and perseverant, but temporary only, is not a great faith, neither is it available unto salvation. And therefore unto a truly great faith, it is required, that it have with it, both works and charity; and be constant, and perseverant even unto death.  
How, or how many ways is faith in any one called great?  
Four several ways: namely, 

First, when a man understands, and believes profound things, concerning God; or when he apprehends much more of the nature, and essence of God, then humane nature can teach him: And thus the Centurion's faith was great, Matth. 8.9.  
Secondly, when a man can esteem all temporal things to be transitory, and contemn them, in regard of those things which he hopes for, by faith in Christ: And thus the faith of Moses was great, Heb. 11.26.  
Thirdly, when in adversity, affliction, and misery, a man can fully trust in God, without either fainting, or doubting: And thus jobs faith was great, when he said, Though the Lord kill me, yet will I put my trust in him, job 13, 15.  
Fourthly, when a man doth not desist from doing his duty, although the Lord answer him not at first. And thus this woman's faith was great, who notwithstanding the great, and divers repulses she had (as follows in the next question) continued to follow Christ, and to pray unto him, until her request was granted, 
q Anton. part 4. tit. 2. Cap. 3. §. 7. .    
Quest. 7 How was the woman's faith tempted, tried, and proved? Or how many several blasts had she, whereby her faith was shaken?  
Answ. 1 First, for answer hereunto, observe and mark the whole History. A woman of Canaan, calleth upon our Saviour: Have mercy on me, oh Lord, thou Son of David, my Daughter is miserably vexed with a Devil; but he answered her not one word. It appeareth that she called still, because his Disciples said, send her away, for she crieth after us▪ then he answers, That he was not sent, but to the lost sheep of the house of Israel: yet notwithstanding this, she came, and worshipped him, saying, Lord help me: He answereth. It is not meet to take the children's bread, and cast it to whelper: She replied upon him, Truth Lord, but the whelps eat of the crumbs, that fall from their Master's table. Then jesus said unto her, O woman great is thy faith. She fastened upon Christ with her prayers, as did the woman of Shunem upon Elisha with her hands: She caught him by the feet, and said unto him: As the Lord liveth, and as thy soul liveth, I will not leave thee.  
Answ. 2 Secondly, let us now more particularly (for a more full answer to the question) consider, what particular discouragements her poor soul digested.  
I. Some think that Christ hide himself some time from her, and that she could not hear, nor learn where he was; and when she did hear, and come, he was removed from thence before she came. And yet she gave not over the Quest, until at last she had found him out, Scultet. Idea, conc p. 186.  
II. Having found out Christ, she cries unto him, but is not answered by him: He hears her cries, he sees her sorrow; but he will not vouchsafe to speak unto her; yet she ceaseth not crying; Christ seems to slight her, as though she were some excommunicate person, and not worthy his answering, but she leaves him not; yea, rather cries so much the more earnestly after him. Now this trial was, Tentatio silentij, Christ proves, whether her faith could speak for her, when her Saviour would not speak unto her. Now the reasons which moved our Saviour not to answer, were weighty and profitable: namely,  
First, that by his silence and delay, he might both prove, and exercise her faith, and by the exercise thereof, make it the more illustrious.  
Secondly, that hereby the confidence, and constancy of the woman might be made the more apparent, to those who were with Christ.  
Thirdly, that hereby the ingratitude of the jews might the better be seen; who having that grace offered in plenty (which she desires with tears, but one crumb of) did sleight and despise it.  
Fourthly, Christ would not answer her at first, nor grant her request, at the second ask, that thereby he might teach us, that he is not so inexorable; but that patience, perseverance, and constancy in prayer will overcome, and prevail with him. This trial of hers was great, for having found out the Physician which she sought for, she hoped then that all was well with her, and her Daughter the better half cured: Dimidium facti, qui bene caepit, habet; but her expectation is crossed, for he will not answer her one word. The word of the Father would not speak to her: the wisdom of the Father would not answer her; the heavenly Physician would not help her: And yet all this doth not amaze her, or cause her to stint her clamour; but she follows, and fastens still upon him by prayer, and at last overcomes.  
Fifthly, Christ is silent, that she may not be silent; he will not answer, that she may pray the more powerfully; he holds his peace, that she may cry the louder after him.  
Sixthly, some think Christ answered her not, that by his silence others might pray with her, and for her: and thus the Apostles seem to do, 
Scult. Idea con. p. 187.  for Christ not answering her; the Disciples come unto him, and entreat him to send her away: that is, (as I conceive) that he would grant her request, that so she might be gone; for otherwise, I cannot see what our Saviour answer unto them, points at; I am not sent, but to the lost sheep of Israel. Pareus, and some others deny, that the Apostles besought Christ in her behalf, and say, that they speak (as it were) with indignation against her: Master use thy authority, and cause her to pack hence, and suffer her not thus to molest, and disturb us by her clamours: But then Christ's answer unto them is, Nihil ad Rhombum, having no dependence at all upon their speech: But if we understand them, to intercede, and mediate unto Christ for her, than his answer is most pertinent, and pregnant: For she cries for mercy, and help: but Christ answers not; the Apostles than help her, beseeching Christ to cure her Daughter, that so she may departed in peace: Now to this request of theirs Christ answers, I am not sent, but to the lost sheep of the house of Israel: as if he would say, This woman is no jew, no Israelite, but a Gentile, and Canaanite; and therefore what have I to do, or why should I cure her, seeing I am sent to the jews only: Thus I say, it seems to me, that the Disciples prayed unto Christ in her behalf, although I do not think (as the Papists say) that she entreated them to do so; for we have no one word in all the History to confirm that, but divers to confute it, as was showed before.  
III. Her next discouragement is, that she is none of Christ's sheep; she was greatly, and grievously tried, when Christ would not speak; but she is much sorer tried by his speech: And this trial is, Tentatio negationis; for when he speaks, it is small for her comfort, being (to her seeming) a direct denying, and disclaiming of her; as though he were not sent to help, and show mercy to such as she was: yet notwithstanding this great discouragement, she fainted not, but thus emboldens herself: Thou sayest, oh Lord, that I am none of thy sheep; and if I be none of thy fold, then am I one of the devil's flock: Truth Lord, I have been one of Satan's Goats, but now I desire to be made, and to become one of thy sheep; and in token hereof I adore thee, as the Shepherd of my soul; and therefore good Lord help me; for a Shepherd will be ready and willing, to help a weak, infirm, and stray sheep.  
iv Another great discouragement was this; she prostrating herself before Christ, and praying unto him, he objects unto her her vileness, and unworthiness, calling her (as it were in reproach) Dog; and this trial was, Tentatio repulsae; as though she deserved like a Dog to be beaten out of his presence, and driven away from his face, and not like a sheep to be cured, helped, and regarded. But yet she holds out, answering thus unto Christ: O Lord thou sayest I am a Dog; truth Lord, so I am, but I desire to be thy Dog; and Masters do not drive their Dogs out of door; but although they will not suffer them to feed at their tables upon full dishes, yet they suffer them to feed under the table upon those bones, and scraps, and crumbs that fall; and this Lord is all that I desire that I may but gather up a crumb under thy table.  
V Christ would discourage her by her unworthiness to be fed with the children's bread: and she confesseth, that she doth not deserve it: yea, not desire it, one crumb of his divine grace being enough for her. Now Christ hearing of this, answers, Oh woman great is thy faith.  
Sect. 2 §. 6. Be it unto thee, even as thou wilt.  
In these words is laid down the efficacy of faith, by which she obtains what she would have; for after these bitter brunts, and harsh repulses, she obtained both a cure for her daughter's infirmity, and a commendation of her own faith. She wrought a miracle by the force of her prayers, making both the deaf to hear, and the dumb to speak; she cried to the ears, and tongue of her Redeemer, Ephata, Be ye opened, hear, and answer my petition, and fulfil my request: whereupon our Saviour answers, Oh woman great is thy faith, be it unto thee even as thou wilt.   
VERS. 29. And jesus departed from thence, Verse 29 and came nigh unto the sea of Galilee, and went up into a Mountain, and sat down there. 
Concerning this word Mountain, a question or two may be made.  
How manifold is the signification of this Quest. 1 word Mountain?  
Twofold, for it either betokens, and signifies.  

First, things, which are either,  
I. Literal, and thus Mountain is often taken for Mount Zion, Psalm 2.6. and 48.2. and 74.2. and 78.68. and 125.1. and 133.3. Or  
II. Mystical: and thus this word Mountain doth  
First, sometimes signify the Church of God, or Kingdom of grace; as Esay 25.6, 7. And  
Secondly, sometimes signifies salvation, and the Kingdom of glory. And,  
Thirdly, sometimes signifies safety, and protection, as Gen. 19.17.30▪ Ezek. 7.16. Esay 22.5. and jerem. 16.16. Or,  
Secondly, persons; which are either,  
I. Divine: and thus Mountain doth sometimes signify God, Psalm 121.1. Or,  
II. Humanc: and thus Mountain doth signify  
First, sometimes oppressors, as Psalm 76.5. And,  
Secondly, sometimes Persecuters, as jer. 13.16. and 51.25. And  
Thirdly, sometimes those who are barren, and destitute of good fruits, as Esay 7.25. and 30.17. and 42.15. and jerem. 4.24, 26. And,  
Fourthly, sometimes proud men, as job 9.5. and 28.9. Psal. 144.5. Esay 2.12.14. and 40.4. And,  
Fifthly, sometimes great, and mighty men, as judg. 5.5. and 2 Sam. 22.8. Psam. 18.7. and 46.2, 3. and 72.3. and 80.10. & 87.1. and 148 9 Esay 41.15. and 64.1. etc. Habac. 3.6. And,  
Sixthly, sometimes those who are obstinate, and obdurate, Ezech. 6.2. etc.   
How many sorts of Mountains are there? Quest. 2  
First, there is the Mountain of the Lord: as Answ. 1 Exod. 3.1. and 4 27. and 18.5. and 19.3. and 24.13. Numb. 10.33. and 1 King. 19 9 Psalm 15.1. and 24.3. and 36.7. and 43.3. and 48.1. and jer. 17.3. and 31.21. And this Mountain is called  
I. Sometimes the holy Mount; as Psalm 2.6. and 3.5. and 15.1. Ezech. 20.40. And,  
II. Sometimes the Mountain of the Lords house, Esay 2.2. jerem. 26.18.  
Secondly, there is the Mount of blessing, or Answ. 2 the blessed Mount, as Deut. 11.29. and 27.12,  
Thirdly, there is the Mount of security, or the secure Mount, Psalm 30.7.  
Answ. 3 Fourthly, there is the Mountain of Malediction, Answ. 4 or the cursed Mount, Deut. 11.29. and 27.13.  
Answ. 5 Fifthly, there is the Mountain of error, as jer. 50 6.  
Answ. 6 Sixthly, there is the Mountain of water, as Iosh. 3.16.  
Answ. 7 Seventhly, there is a fading, & falling Mountain, job 14.18.  
Answ. 8 Eighthly, there are melting Mountains, job 28.9 Psalm 97 5. Esay 34.3. and 64.1.3.  
Answ. 9 Ninthly, there are flaming, and burning Mountains, Psalm 83 14. and jerem. 51.25.  
Answ. 10 Tenthly, there are smoking Mountains, Psalm 104.32. and 144.5.  
Answ. 11 Eleventhly, there are are skipping, and leaping Mountains, Psalm 114.4.6.  
Answ. 12 Twelfthly, there are rejoicing, and exulting Mountains, Psalm 98.8.  
Answ. 13 Thirteenthly, there are Mountains which praise the Lord, Psalm 148.9. Esay 44.23. and 49.13. jerem. 31.12.  
Answ. 14 Fourteen, there are trembling, and quaking Mountains, Esay 5.25. jerem. 4.24.  
Quest. 3 To what use serve the Mountains?  
Answ. 1 First, they did sacrifice of old, upon the Mountains, as Genesis 22.2. Exodus 3.12. But this practice was afterwards prohibited, and reproved, 1 King. 14.23. and 2 Chronicles 33.15. Esay 57.7. and 65.7. jerem. 3.6. and 17.2. Ezech. 6.13. and 18 6, 11, 15.  
Secondly, sometimes they did preach upon the Answ. 2 Mountains, as Mat. 5.1.  
Thirdly, sometimes they did pray upon the Answ. 3 Mountains, as Matthew 14.23. and many places besides.  
Fourthly, they hewed stones out of the Mountains Answ. 4 for the house of God. 2. Chron. 2.2, 18.  
Fifthly, they worshipped upon the Mountains. Answ. 5 Psalm 99.9.  
Sixthly, they rested themselves upon the Mountains; Answ. 6 or withdrew themselves thither, that they might be at a little peace, and quiet, from the tumult and concourse of the people: & thus Christ in this place goeth up to the Mountain.  
What promise did the Lord make to the Quest. 4 Mountains?  
First, the Lord promiseth that the Mountains Answ. 1 shall be watered, Esa. 30.25. jerem. 31.12. And  
Secondly, that they shall become fruitful Esa. Answ. 2 7.25. jerem. 31.5. Ezech. 17.23. And  
Thirdly, that all rough Mountains shall be Answ. 3 made smooth and plain, Esa. 49.11. And  
Fourthly, that on the Mountain the Answ. 4 Lord shall be seen, Genes. 22.14. Exod. 19.3. Psalm 122.1.    

CHAPTER XVI.  
Verse 4 VERS. 4. A wicked and Adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the Prophet jonas. 
Sect. 1 §. 1. A wicked generation seeketh after a sign.  
WE see here how our Saviour calleth the Scribes, and Pharisees, and Jews, an adulterous, and wicked generation, because not content with the word of God, they seek a sign: whence we may learn,  
That we must not desire Miracles from God, that we may believe, Observe. but content ourselves with the word of God. Reade Matth. 12.38. etc. and Luke 1.18. where Zachary is blamed for this and john 6.30. and Luke 16  
Quest. 1 Why must we not ask Miracles at God's hands?  
Answ. 1 First, because the Gospel is now clear and open, and truth therein is evidently laid down: In old time, the Gospel was hid under Types, and Figures, and declared by Parables, visions, and dreams: and therefore under the. Law it was lawful to seek, or ask a sign: as judg. 6.17.36. and 13.8 and 2 King 19.28. and 20.9. But now the light of the Gospel is such, that he that runs may read it, as the Prophet Abakkuk saith.  
If it be Objected, that signs, Object. and Miracles confirm the Doctrine which is taught, as Acts 2. and 4.  
I answer, they rather confirm Christ, Answ. where he is not known: and hence Miracles have been wrought amongst Heathens, and do belong (according to S. Paul,) to infidels, and unbelievers, but not to the Church of Christ. Hodiè cessat in ecclesia, Chrysost. s. Col. 3. Miracles cease now in the Church, and Gregory gives the reason of it, because, Plantae rigantur, non nisi initio. Plants are only watered when they are first set.  
Secondly, Miracles cannot make us believe; Answ. 2 and therefore we should not seek or desire them, That is Miracles work not faith, either  
I. By their own nature. Or  
II. By any necessity: for they do not work upon our understandings, but upon our affections, begeting there an admiration. Matth. 9.8. But  
III. Only by the will and disposition of God Who  
First, granted Miracles for confirmation of his word: Or, for the Trial of men. But  
Secondly, now denies them. God sometimes suffereth wicked men to work Miracles: as appears by Matth. 7.22. and 24.24. Revel. 13.13, 14. and 16.14. and Exod. 7.12, 22. and 8.7. and 1 Samuel 28.12. yea he permits wicked men to work Miracles, that they may deceive others thereby: as Deuter. 13. jerem. 23.32. Revel. 19.20. and 2 Thes. 2.9. etc. And therefore we must not ask Miracles, or seek signs at God's hands; lest in his anger he permit them, and permit us to be seduced by them.  
Quest. 2 Who are here to be taxed, and reproved?  
Answ. 1 First, those who will not believe except they see signs and miracles. Matth. 27.42. Luke 16.31.  
Answ. 2 Secondly, those who feign false Miracles: rare and singular are the Popish Priests, and jesuites in this juggling Art, or Legerdemain: as appears by their Legends, most of which are confessed to be false by Canus.  
Answ. 3 Third▪ those who go about to confirm their doctrine, & Religion by miracles; as the Papists do: wherein they err two manner of ways; namely,  
I. That they go about to confirm, and prove their Religion, by miracles: contrary to Deuter. 13.1. And  
That they contend, that Miracles are to remain in all the ages of the Church, whereas they are proper only to her nonage.  
Quest. 3 Whether can Miracles be wrought in a false Church, by false Teachers, or not?  
Answ. 1 First, the Papists answer here by a distinction, between Miracles, and Prodigies, and signs, and strange things; saying that in a false Church, by false Teachers, Prodigies and strange things may be wrought (as appears by Matth. 24.24. where Our Saviour saith, that false Prophets shall show great signs, and wonders,) but Miracles are only wrought in a true Church by faithful Teachers.  
This distinction is ridiculous, because both signs, and wonders (as well as Miracles) are ascribed to Christ. Acts 2.22. and Hebr. 2.4.  
Answ. 2 Secondly, they answer again hereunto by a distinction of true & false Miracles, avouching that false Miracles may be wrought in a false Church, 
2 Thess. 2.9. etc.  by false Teachers, but true Miracles are only wrought in the true Church, by true Teachers.  
I. By this distinction (if we may believe their own Canus) their Church is a false Church, and themselves false Teachers; for he fears that most of their Miracles are forged: yea,  
II. Wicked men, and false Prophets sometimes have wrought true Miracles, as was showed before, and is plain from Deut. 13.1. And  
III. The falsehood of Miracles cannot always be convinced, or discovered by us.  
Answ. 3 Thirdly, therefore we answer; that  
I. The Devil did usually deceive, and delude men of old, by prodigies, and Oracles, but Christ being once incarnate, all the Oracles ceased And  
II. That in Popish blindness, many delusions returned; spectres, spirits, ghosts, and strange sights being usual amongst them: but the light of reformation arising, they vanished, no such things (in a manner) being now heard of amongst us.  
Answ. 4 Fourthly, and lastly, in Miracles these three rules are to be observed: to wit,  
I. Let them be impossible in nature: for there are many wonderful things which are natural, and because natural, are therefore no Miracles; Exodus 8.18. john 15.24. and john 3.2. Here observe, that it is one thing to be impossible to man, whose power is only natural; and another to be impossible to Satan, whose nature is spiritual: And here we must be principally careful, that those things which are impossible unto man, be not wrought by Satan; for many are here deceived.  
II. Let Miracles be true, and not false, as the Popish Miracles are. And  
III. Let them be wrought amongst Heathens, not Christians; for Miracles belong not unto believers, but unto infidels, 1 Cor. 14.22.  
§. 2. There shall no sign be given them, but the Sect. 2 sign of the Prophet jonas.  
Our blessed Saviour, by bringing in jonas here simply, would thereby teach us, to consider of the whole History of that Prophet; and so to accommodate, and apply it both to the jews, and to ourselves; that we may understand, wherein jonas was unto the jews a sign.  
First, as jonas was cast into the sea by the Mariners, to whom he betrusted himself; and was delivered by them (as they thought) to death: So Christ coming unto the Jews, unto whom he was promised, and who were his peculiar people; was by them cast out of the holy City, and condemned, and put to death.  
Secondly, as jonas willingly offered himself unto death, for the preservation of the ship, and those therein: So Christ willingly laid down his life for the salvation of his Church, and the faithful thereing  
Thirdly, as jonas by being cast into the sea allayed, and calmed the tempest: So Christ by his death assuaged, and appeased the anger of his Father; and gave peace of conscience unto his brethren.  
Fourthly, as jonas being (after three day's burial) cast by the Whale upon the shore, preached to the Ninivites the doctrine of repentance, and brought salvation to those, who repent truly at his preaching: So Christ, after three days rising from the grave, preached repentance, both to the Jews and Gentiles, saving all of both sorts, that truly repent.  
Fifthly, as Niniveh was not destroyed within forty days, after jonas preaching, but some forty years after; as may be gathered from the Prophet Nahum: So jerusalem within, or about some forty years after Christ's preaching was destroyed, and taken by Titus; and thus jonas was unto the Jews a sign.   
VERS. 6. Then jesus said unto them: Take heed, Verse 6 and beware of the leaven of the Pharisees, and of the Sadduces. 
Our Saviour in these words doth plainly lay down this lesson unto us; Observe. That that religion is vain, and false, which doth imitate, and resemble the blots, and corruptions of the Pharisees. Read Matth. 23.13. etc. Luk. 11.43. &c and Mark 8.15. And therefore let us examine their Religion a little exactly, that so we may judge the better of the true Religion, and acknowledge, and avoid the false. I will sum up all h●re in this one Question.  
Quest. 1 Wherein was the Religion of the Pharisees faulty, that our Saviour here gives his Disciples such strict charge to take heed, and beware of it?  
Answ. 1 First, the Pharisees by their Religion, sinned against the Law, and that either,  
I. Against the whole Law, by obscuring of it; which they did.  
First, by their many divers expositions: for Epiphanius telleth us, that they had a fourfold interpretation of Scripture; to wit, of Moisis, of Rabbi Aciba, (or according to some of Baraciba, the son of Aciba) of Adda, or judah, or Annanus, and of the son of Assamonaeus, Senens. lib. 8.625. §. 7. This may be applied  
I. To the Origenists, who allegorise all truths.  
II. To the Anabaptists, who expound all Scripture, according to their particular, and several revelations.  
Secondly, the Pharisees obscured the Law, by taking away from the people the key of knowledge, Luke 11.52. Thus the Papists praise ignorance, and take away the Scripture, the key of knowledge, from the people, and stand in the justification of it, as we might show from Doctor Standish, Hosius, Bellarmine, and divers others of them, wherein they are contrary to Chrysostome, Origen: yea, holy Paul himself, Colos 3.16.  
II. The Pharisees by their Religion sinned against the Parts of the Law; that is, both  
First, against the Ceremonial Law, which they preferred too much, by the observation of their Traditions; as the washing of hands, pots, vessels, and the like, wherein they were more strict, then in the observation of the Moral Law, Mark 7.3. etc. Now they had two sorts of Traditions: to wit,  
I. Divine, which they understood literally, and preferred before those things, which were more weighty: Now these were their Lotions, Phylacteries, borders of their garments, and the like, which Christ speaks of, Mat. 23. And for which he reproves them; because they were more strict in the observation of them, then in the great works of the Law. We must here observe, that they did not sin in the bare use of these, because they were enjoined by God. For  
First, the Lord commands them to make, (Zizith) Fimbrias, fringes in the borders of their garments, Numb. 15.38. Deut. 22.12. And it is wonderful to consider, what virtue they put in these, and how much they ascribed unto them; for they thought that these being put on, were able to defend them from (jezer hara) their Malus genius, or corrupt concupiscence, Paulus Phagius. s. Numb. 15.38. Item. Simler & Gelasius. This may be applied to the Papists, who ascribe full as much, if not more, to the sign of the Cross, as these Pharisees did to their Fringes. For at first it was used for the testifying of our faith in Christ crucified, but afterwards for the driving away of devils, and for the saving, and blessing of them from all evil, or danger, and the like.  
Secondly, they had their (Tephyllim) Phylacteria; and these were not inventions of their own, but commanded by God, Exodus 13.9.16. Now they had a double Phylacterie; one to wear upon their forehead, and another for their left arm; both which were made of parchment, and were worn every day. In these Phylacteries were writ four sentences, or lessons, which they called (Parschioth) namely,  
I. Deut. 6, 4. Heart oh Israel, the Lord our God is one Lord: And thou shalt love him, with all thy heart, with all thy soul, and with all thy might.  
II. Exodus 13.1, 2. The Lord said unto Moses, sanctify unto me all the first borne.  
III. Exodus 13.11, 12. When the Lord shall bring thee into the land of Canaan, thou shalt then set apart unto him, all that openeth the matrix.  
iv Deut. 11.13. If thou wilt hearken unto my Law, and love me with all thy heart; then I will give thee the former, and latter roine.  
II. The Pharisees had humone Traditions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Epist. 151. Multas constitutiones à majoribus per manus traditas, quae non inter leges Mosis, 
p joseph. Antiq. 113.18.  Besides the Laws of Moses, they had divers traditions delivered unto them, from the Elders. And these were the traditions which our Saviour speaks of Matth. 15.9. I could name many of these traditions, but that some of them would offend chastity: yet if any would see them, let him read Hierome, Epist. 151. I will only name one or two, concerning their Tephillim: God commanded them to wear them, but their Elders commanded, that the lessons, or sentences, which were writ in them, should be writ in four equal lines, one no longer than another; and therefore some of the vers●● were clipped, and not set down as they were in the Text. Again, when they had on their Tephillim, than they must not come near any grave, or sepulchre; that is, not within four cubits of it, and this was not commanded by God, but enjoined by their Elders. Now they offended doubly in these traditions. For  
First, they placed a great deal of hope, confidence, and religion in the observation of these traditions: Si quis Tephillim quotidiè utatur, et non negligat, perinde sit, ae si quis servet omnia praecepta Dei. If any wear his Phylacteries daily, and observe the Traditions, and Injunctions of the Elders, in the wearing thereof, he hath done in effect as much, as if he had observed, and kept all the commandments of God, 
q Vide Sylloge vocum exotic ubi Plura, pag. 153. etc. ad 160. s. Mat. 23.5. .  
Secondly, they sinned in these traditions, because they preferred them before the precepts of God, Matth. 15.9. Now the Papists are like the Pharisees, and like unto them offend in both these; as was sufficiently showed in the former Chapter, and might be showed by that beastly Tenet of theirs: that whoredom is rather to be tolerated, than marriage, in those that have entered into holy (or rather ungodly) order: but I forbear it. Thus we have seen, how in some things the Pharisees sinned against the Ceremonial Law. Secondly, the Pharisees sinned against the Moral Law, and that many ways: to wit,  
I. Cortici inhaerendo, by looking only to the letter of the Law, Mat. 5.20, 21. and purging only the outward man, Matth. 23.25. So there are many, who abstain from great, gross, criminal, and enormous offences, who never regard sanctification at all.  
Minima praeferendo; by preferring the lesser things, as appears thus,  
First, because they were curious, and strict in the lesser things, as Matth. 23.23.  
Secondly, because they were injurious in the greater things, as Matth. 23.4. This may be applied to gross Hypocrites, who are sharp Censurers of others, and yet no better themselves: many there are who have a show of profession, but in the m●ane time, are covetous, proud, angry, cruel, injurious to others, and given to revenge themselves.  
III. Externis incumbendo, by insisting, and resting only in the outward work, doing that which was commanded only to be seen of men, and to be praised by them, Matt. 6.3. and 23.5. Now this may be applied to two sorts of men, viz.  
First, unto Hypocrites, who desire to be seen, and applauded for that which they do. Here it may be demanded;  
Quest. 2 Is it not good to make a fair profession outwardly, and to do those things which may be seen by men?  
Answ. 1 First it is, if it be done for these ends: namely,  
I. That God may be glorified thereby. And  
II. That our brethren may be edified, and converted thereby. And  
III. That our own faith may be confirmed thereby.  
Answ. 2 Secondly, it is not only lawful, but it is also requisite, and necessary, that we should shine before men by good works; and that  
I. Because sin and Satan have many servants. And  
II. Because they are bold, impudent, and brazenfaced, in showing themselves to be the servants of sin and Satan: and therefore it is a horrible shame, for us to be ashamed by our works, to show ourselves the servants of the Lord. Yea,  
III. Because it is a great fault not to shine before men, and to hold forth the Lamp of a pure life; yea, to show forth a life replenished with all manner of good works: For  
First, if a man dare not profess Christ, or show forth Religion in his life; it is a sign that he wants faith. And  
Secondly, if a man be careless in showing forth the light of Religion, in his life and conversation; it is a sign that he wants both zeal and love. And therefore it is necessary that we should shine in good works before men: But  
Answ. 3 Thirdly, it is a shame for a man to make the praise, and applause of the world his aim, and end, in the performance of his good works.  
First, in so doing a man deprives himself of good works.  
Quest. 3 How may we know, whether we be Pharisees, and Hypocrites, in the performance of good works, or no?  
First, they are proud boasters of themselves, Answ. 1 and despisers of others.  
Secondly, they regard the outward man, but Answ. 2 the hidden man of the heart they neglect.  
Thirdly, they seek themselves, and their own Answ. 3 gain in all things, Mat. 23.14.  
And therefore let us examine ourselves in these.  
Secondly, this practice of the Pharisees in relying wholly upon the outward work, may be applied to those, who place their confidence in the work wrought, as the Papists do, thinking that they have discharged their duty towards God, and merited a reward from God, if they have but performed those works materially, which God requires. Indeed good works are to be done, and that both for God's service, and our exercise; but yet formally, as well as materially, and with a right mind, as well as with the body.  
iv Finem legis nesciendo, the Pharisees sinned against the Moral Law, by their ignorance of the end thereof: which is threefold; to wit,  
First, to condemn, and convince us of sin; accusing both our evil actions, and internal corruption.  
Secondly, to lead us unto Christ; or rather, to show that it is not able to save us; and therefore if we would be saved, we must go unto Christ.  
Thirdly, to be unto us a rule of obedience, for the framing of our lives: And therefore the libertines of our days, who would overthrow the Law, are justly reproved. And thus we have seen, how the Pharisees sinned against the Law, both Ceremonial, and Moral.  
Secondly, the Pharisees sinned against the Gospel, and that in a double regard, viz.  
I. Because they taught Liberum Arbitrium, that there was in man a freedom of will unto good, as well as unto evil: as both August. de haeres. and Epiphanius write of them.  
II. Because they denied righteousness by faith, Rom. 10.3. which Paul only cleaves unto, Philip. 3.9. From whence we may learn, what true righteousness is: to wit,  
First, to labour, and endeavour with all our might, and strength, and power, to do whatsoever the Lord, in the law requires of us. And then  
Secondly, to put no confidence in any thing we do, or can do; but place our trust as wholly in Christ, as though we had done nothing at all.   
VERS. 14. And they said, Verse 14 some say that thou art john the Baptist, some Elias, and others jeremias, or one of the Prophets. 
The Pharisees held divers, and sundry erroneous opinions; amongst which some errors they had concerning the resurrection of the dead; which although they acknowledged, and maintained against the Sadduces; yet concerning it they thus taught, 
r joseph de bell●. lib. 2. cap. 12. : That the souls of evil men deceased, presently departed into everlasting punishment; but the souls of good men, they said) passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into other good men's bodies. And hence it is thought 
s Serar. Trihaeres. lib. 2. cap. 3. & Drus in Praeter. ; that the different opinions concerning our Saviour did arise: Some here saying that he was john Baptist, others Elias, others jeremias; as if Christ his body had been animated by the soul of john, Elias, or jeremias.   
Verse 16 VERS. 16. And Simon Peter answered, and said, thou art Christ, the son of the living God. 
It is questioned, and controverted between us, and the Church of Rome, what the object of justifying faith is, and they say, that it is not a particular assurance, or application of the promises of God unto ourselves, in and through Christ (as we hold) but only in general to believe, that whatsoever is contained in the word of God, is true (Bellarm. lib. 1. de justify. Cap. 4.)  
Now because we deny this, they undertake to prove it from this verse; arguing thus:  
Object. That faith which Peter confessed; when he said to our Saviour; Thou art Christ, the Son of the living God, was the same faith that justifieth.  
But this faith was a confession only of the divinity of Christ, and no special application of his merits.  
Therefore faith is no such thing, Bellarm. lib. 1. de justify. Cap. 8.  
Answ. 1 First, by our adversaries own confession; This was not the whole justifying faith, which Peter here confesseth: For they affirm, that faith is an universal belief of the Articles of Christ's death, and Resurrection, etc. But at this time, though Peter confessed thus of the Son of God, yet he neither  
I. Believed that Christ should die; for therefore was he called Satan, ver. 23. of this Chapter, because he went about to persuade Christ not to die. Nor  
II. Did Peter believe at this time Christ's Resurrection for the Apostles in general (for aught we read to the contrary) doubted of it, even when Christ was risen again: And therefore how could this be the justifying faith, in respect of Peter, that confessed it?  
Answ. 2 Secondly, this faith which Peter confessed, though it were not the whole justifying faith, yet it was a principal part thereof: for in faith there are two things; namely  
I. The matter and substance thereof, which is the belief of the Articles of faith. And  
II. The form, which is the particular use, and application thereof, to every man severally: To confess therefore that Christ is the Son of God: [which doth comprehend both the natures of his Godhead, & humanity; and the offices of Christ, whereunto he was anointed, his Kingdom, Prophecy, and Priesthood] belongeth too justifying faith, as the matter, and substance thereof.  
Answ. 3 Thirdly, Amesius (Bell. enerv. tom. 4. pag. 98.) answers: That Peter, with the rest of the Apostles, had before this confession a certain assurance, and confidence of special mercy by Christ, the true promised Messiah: and that the determination of this assurance was explicated, and expressed by this confession of the Divinity of Christ.  
Fourthly, Dr. Willet (Synops. f. 974.) answers, Answ. 4 That though simply to confess jesus to be the Son of God, be not that faith, that justifieth, (because the devils have made such a confession) yet this confession may so proceed from a man, and was so uttered by Peter in this place, that it may declare a right justifying faith; that is, so to confess Christ to be the Son of God, and to be the anointed Messiah, to take away the sins of the world; that he which so confesseth, believeth it with comfort; and that Christ is so, even to him. Therefore Saint Paul saith; That no man can say, that jesus is the Lord, but by the Holy Ghost, 1 Corinth. 12.3. And our Saviour saith to Peter, after he had made this confession: That flesh and blood had not revealed it unto him, but his Father in heaven. Wherefore it is certain, that he uttered more, than a general belief of this Article, which may be in devils; except Bellarmine will say, that the devils also made the same confession by the Holy Ghost, and by revelation from God.   
VERS. 17. And jesus answered, 
Verse 17.  and said unto him, Blessed art thou Simon Bar. jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 
§. 1. Blessed art thou. Sect. 1  
What is meant by Blessedness? Quest.  
First, the word is unknown to none, every Answ. 1 one saying occasionally, oh he is a happy, and blessed man; and how blessed were I, if I were but thus, and thus, or had such, or such things. Thus Aristotle placed Blessedness in a perfect life; and the Stoics in virtue, and Plato in Idaeis. Aristotle calls Blessedness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, or Fortune.  
Secondly, Blessedness is that state (which Answ. 2 soever it is) which is the best in rerum natura, and it is rightly called Summum banum, the chiefest good.  
Thirdly, true Blessedness is twofold: to wit, Answ. 3  
I. Present, and this is a holy life; for only such are truly blessed here, Mat. 5, 6, 7, 1. Luke 11.28.  
II. Future, or to come: and this Blessedness is life eternal; that being the reward of the faithful, and the time of retribution, Matth. 13.43. Revelat. 7.17.  
§. Flesh and blood hath not revealed this unto thee. Sect. 2  
The meaning of these words is: That there is no natural illumination of the truth, the very thoughts of the natural man's heart being evil. Genesis 6.5. and 1 Corinth. 2.14. and 15.50. But I pass this, by having treated of it before, Chapans 11.5.  
§. 3. But my Father which in heaven. Sect. 3  
Two things are here observable: namely,  
1 The Person. II. The Action.  
Quest. 1 Who doth reveal divine truths unto us?  
Answ. God the Father: my Father which is in heaven.  
Quest. 2 Doth not Christ reveal these divine truths unto us; and also the Holy Ghost? is it not said, that he was sent (by the Son) to teach us, and that he doth teach us, john 14.16.  
Answ. God the Father is here named, both in regard of the dignity of person, and also in regard of the operation, and working; because he works by the Son, and by the Holy Spirit; and not contrarily, the Son, and the holy Spirit working by him. And hence our Saviour saith, I will pray the Father, and he will send the Spirit, etc. john 14.16.  
Quest. 3 Why doth Christ call God, my Father which is in heaven?  
Answ. For the comfort of all Christians; that they may know, that being united unto Christ, they have God for their Father, who will make them Coheirs with Christ, Rom. 8.15, 16.  
Quest. 4 Why doth Christ say, my Father which is in heaven?  
Answ. That we might learn to distinguish God our Father, from our earthly Parents: for the faithful have two Fathers; to wit,  
First, an earthly Father, from whom they have their nature; & by whom they are begotten. And  
Secondly, an heavenly Father, from whom they have grace, and by whom they are begotten anew, of water, and the Holy Ghost, john 3.5. And therefore we must labour, to have our conversation in heaven, Philip. 3.20. because we are the children of an heavenly Father.  
Quest. 5 What doth our heavenly Father for us, or unto us?  
Answ. He reveals the Gospel, and divine truths unto us; not flesh and blood, but my Father hath revealed these things unto thee. Wherein our Saviour teacheth two things unto us; namely,  
First, that the Gospel is a mystery, which is hid from all natural men, and revealed only to the faithful, Luke 10.21.  
Object. Here it may be objected, that the Gospel is called an open Book, and the Law a clasped Book; the Gospel is called Vetus revelatum, the old Testament revealed, and discovered: and therefore how is the Gospel a secret mystery?  
Answ. The Gospel indeed is a great, and bright shining light; but we are blind, and therefore cannot see it: The light (saith Saint john) shined in darkness, but the darkness comprehended it not, joh. 1.5. And therefore the fault is not in the Gospel, but in us.  
Secondly, our Saviour shows here, that it is the Lord alone, that discovers, and reveals the mysteries of the Gospel unto us, john 14.26.   
Verse 18. 19 VERS. 18, 19 And I say also unto thee, that thou art Peter, and upon this Rock will I build my Church: and the gates of hell shall not prevail against it. And I will give unto thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven? whatsoever thou shalt lose on earth, shall be loosed in heaven. 
§. 1. Thou art Peter.  
What doth our Saviour here mean by these words? Sect. 1  
Our Saviour (saith Augustine, serm. 13. Quest. 1 in Matth) in this place alludes to Simons surname: Answ. and because Christ the Head is Petra (a Rock) therefore the body, the Church, is Petrus. For the principal name is Petra; and therefore Petrus is derived from Petra, and not Petra from Petrus; even as the name Christianus comes from Christus, and not Christus from Christianus. More plainly, thy name saith Christ is Simon, but henceforth it shall be Peter; that is, one that depends upon Petra, the Rock. I promised john 1, 42. that thou shouldest be called Cephas, a Stone; but now I altar it into Peter, because thy name shall be derived of me. For I am Petra, and thou Peter, I am Christ, and thou a Christian: I a Rock, and thou rocky, or builded upon the Rock: Thou art Peter, because thou believest in Petra: that is, in me the Rock, upon the which I will build my Congregation, whom I will have to be called Peter's, deriving their name from me the Rock, as thine is derived: because whosoever shall believe in me, as thou dost, shall be called by the same name thou art: and who so confesseth me as thou dost, shall be called Peter of me Petra: that is, a Christian of my name Christ. Thus Origen (in hunc locum) saith, If we affirm and confess, that Christ is the Son of the immortal God, as Peter did, then are we Peter, and shall obtain the same felicity that he hath obtained, because our confession, and his is all one: If we confess Christ to be the Son of God, the Father revealing it unto us, it shall then be said to each one of us, Thou art Peter: And thus our Saviour calleth him Peter, and promiseth to build his Church upon that Rock, which he had confessed, and which he knew, when he said, Thou art Christ the Son of the living God: that is, I will build my Church upon myself, not upon thee, because I am the Rock, and thou only derived from it, or one depending upon it, 
s Sylloge. voc. exotic. p. 126. .  
§. 2. Upon this Rock. Sect. 2  
Who is the Head, Quest. and foundation of the Church?  
Not Peter, or the Pope, but Christ: Answ. for as natural members take spirit, and sense from the head, so the Church takes her spiritual life, and feeling from Christ, who is only able to quicken, and give life, Ephesians 1, 21, 23. Colossians 1, 16, 18. And is therefore by this title of the head of the Church lifted up by Saint Paul, above all Angels, Principalities, and powers: Wherefore although the Pope were the successor of Peter and Paul, yet should he not therefore be the head of the Church, which agreeth to none in heaven, or under heaven, that is merely a creature, but is proper, and peculiar to our Lord Christ.  
Against this the Popish Writers generally object Gbject. 1 this place, arguing thus: Christ saith to Peter: Thou art Peter, and upon this Rock will I build my Church: therefore he was Ruler over the Apostles, and the Foundation, and the head of the whole Church, and the universal Bishop of the earth: And therefore the Pope of Rome his successor, is the head of the Church, & the Bishop, & chief Ruler over all the particular Churches in the world. Peter they say is the foundation of the Church, of him it dependeth, in him it resteth, and he is the head thereof: and as God dwelleth in Christ: so doth Peter in the Pope: Bellarmine frames the Argument thus.  
If Peter be the Rock upon which Christ built his Church, than Peter is the Monarch and head of the Church (and consequently the Pope his successor) because that which in a building is the foundation, in a body is the head.  
But the former is true from this verse.  
Therefore also the latter.  
Answ. 1 First, nothing more undermineth the whole foundation of Popery, then to take away the Romish sense and interpretation of these words, Thou art Peter and upon this Rock will I build my Church, for by Rock (in this place) the Papists understand not Christ (as do the Protestants) but Saint. Peter, and with that confidence and insultation, that they challenge all Protestants to answer it, or contradict it if they can. Let all the Lutherans come (say they) and join issue with us; the authority of this place is invincibly for us, yielding unto us the Triumph (Roffensis advers. Luth. Art. 25. & Bellarm de Rom. 'pon. li. 1. Cap. 10. Staplet. doctr. princip. Cap. 3 etc. 5. & alij: vide Dr. Mort. appeal. Li. 1. Ca 2. §. 30 p. 36. fine).  
Answ. 2 Secondly, this Objection is so abundantly answered by our men, that I may well spare my pains: let the studious Reader instead of many read only these few, Scharp de Capeti eccles. milit. pag 100 and 116, and Peter not at Rome, pag. 28. etc. Cham. tom. 2 fol. 376. willet's Synops. 152 etc. and Bishop Davenant Determine. pag. 220 and Pareus s. In all which he shall see the present Objection so fully answered, that no Papist (as yet that I know of) hath undertaken to confute their Answers. I will add an Answer or two, because this Objection is daily and hourly whispered, as a truth undeniable.  
Answ. 3 Thirdly, if by the Rock be meant Peter, yet not only Peter but the rest of the Apostles also; For the Question being asked of all; But whom say ye that I am? Peter to avoid confusion gave answer, in the name of all the rest of the Apostles, upon whom (in respect of their Ministry) the Church is as well builded, as upon Peter, Revelat. 21.14. As appears thus.  
I. All being asked the Question, it must necessarily follow, that either Peter gave answer for all and as the mouth of the rest; or else that Christ asked his Apostles a question but received no answer from them; which cannot be affirmed, without charging Disobedience upon the Apostles, (who would not Answer when their Master spoke unto them) and Negligence upon Christ, who seeking to strengthen all the Apostles in the faith towards himself, should have given them no strength at all; neither by experience of the work of God within themselves, nor by the glorious promises which he annexed to this confession, unless he had in Peter's Answer, received the answer of the rest, and in speaking to him, had spoken to the rest.  
II. It appeareth otherwhere by Peter's own confession, that the rest knew, that Christ was the Son of the living God as well as he himself (john 6.69) And therefore what should hinder them from making confession of it as well as did Peter? and in regard thereof to be as much respected of their Master as he?  
Fourthly, although by the Rock, here be meant Answ. 4 Peter, yet it will not follow that Peter is the Head of the Church: for those Fathers who interpreted Peter to be this Rock did render other reasons, why he was called a Rock then this, because he was constituted & made the Head of the Church. Nazianzen saith, Petrus petra vocatur etc. Peter is therefore called a Rock, because the Church is built upon his faith, or hath his faith for her foundation. And Theophylact, Quia primus eam confessionem edidit, super qua Ecclesia fundanda erat: Peter was therefore called a Rock, because he first made that public confession of Christ, upon which the Church was built; yea Erasmus hath observed in the sentence of S. Cyprian, that although Christ had called Peter the Rock, yet it was not to make Peter the Imperial top, but the representative Type of the Church: that as he answered in the name of all, so every one professing the same, might be a Petrus in his kind (Erasm. annot. in Matth. 16.) Accordingly, Cardinal Cusanus from S. Hierome answereth, that although the word Rock should betoken Saint Peter to be the foundation-stone, yet so likewise were the other Apostles called the stones of the Church. Card. Cusan. de Concord. eccles. lib. 2 Cap. 13.  
Fifthly, although Peter were both the foundation, Answ. 5 and head of the Church, yet the Pope is not: For although they say that Peter was Bishop of Rome, yet it cannot be proved by Scripture, but rather the contrary: For if he had been at Rome when Paul was there, amongst many others he would not have forgotten to mention him, having divers occasions thereof: especially he would not have wrapped him in the common charge, that all had forsaken him, 2 Timoth. 4.16. yea again, Peter's proper charge being amongst the Jews, who were never frequent, or many at Rome, (Galath, 2.7.) & after the few that were there were banished from thence (Acts 18.2.) what likelihood was there, that he would most reside there where they had least to do, except they will say that Peter loved his ease and pleasure as the Popes of Rome do? And therefore they might have had more colour to have made S. Paul Bishop of Rome, (who was there, and writ an Epistle thither, and was the Apostle of the Gentiles, than St. Peter, seeing he never writ any Epistles to Rome, never set foot in Rome, that they can prove, nor ever was properly the Apostle of the Gentiles, but of the jews, which the Romans were not. Again, if it should be granted that Peter was at Rome, yet there is no colourable probation, that he was Bishop there, the Bishopric being a place far inferior to the Apostleship, whereunto he is called. 1 Corinth. 12.28. Ephes. 4.11. yea though Peter were the Bishop of Rome, yet it will not follow that the Bishop of Rome is his successor: For  
I. It should have been but a personal right belonging unto him only; For the driving of this wedge more home, and close unto them, let us observe how Bellarmine (lib. 3. the pont. rom. Cap. 2. §. Secundus locus) goeth about to prove, That Antichrist is but one singular man, from the Greek article , as where Antichrist 2. Thes. 2. is called The man of sin, and the child of perdition, signifying (saith he) one certain and individual person; and then (as though this observation derived from the Greek article, were a point of learning, and of singular moment) he in a manner insulteth against Protestants for their ignorance herein (Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam, hoc animadvertisse) never considering that by what Argument; they would free their Popes in their personal succession from the Title of Antichrist, by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery, even this succession from St. Peter, as thus. In this verse our Saviour saith. Thou art Peter, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Upon this (the) rock, will I build my Church. And thus by their own Argument, if Peter were Bishop of Rome, and was meant by the Rock, yet it is not to be extended further than his own person. If the Reader would see into how great a straight the Papists are brought by this Argument, let him read our venerable and Reverend Prelate Bishop Mortons' Appeal, lib. 2. Cap 5. §. 4. pag. 146, 147.  
II. If Peter were the Bishop, and it belonged to his successors to be so, then Antioch, where he is said to have sat, before he is supposed to have sitten at Rome, might challenge it as well, and as warantably as they. Neither can his death (which they suppose to have been at Rome) give that privilege to Rome above Antioch, or any other place, more than the death of Christ privileged jerusalem, which by the just judgement of God, for the same cause was made an heap of stones.  
III. If Peter were the Bishop of Rome, and the Head of the Church, and that this did belong to his successors at Rome; yet it belongeth to his successors in Doctrine, and not to his successors in place only; considering that if the Church were builded upon Peter, it was in respect of the Doctrine he taught, and not of his person. Now there have been some Pope's Heretics, some Magicians, and some in their words no better than Atheists, (as is proved by our Bishop jewel, and Bishop Morton in many places of his Appeal) and therefore these were no successors to St. Peter, in his doctrine, and consequently not his successors at all.  
Answ. 6 Sixthly, and Lastly we answer, that Christ doth not in this place by Rock understand Peter, but himself which Peter confessed. Now because this is the very life, marrow, and sinews of this objection, we will prove it plainly, and that  
I. By some of our Holy Martyrs: as for example.  
First, john Husse saith, That Christ in saying upon this Rock etc. did not purpose to build the Church upon Peter, but upon himself who is the true rock: for as much as jesus Christ is the only head and foundation of every Church, and not Peter Fox, pag. 610. resp. ad artic. 9  
Secondly, Sir john Bortwike Knight, condemned for the truth in Scotland, anno 1540 thus declareth his mind. As Abraham took his name of the multitude, which should come of his seed, so Peter was named of the Rock; but Abraham was not the multitude itself, no more was Peter the Rock; for the Church should be stayed upon a weak foundation, if Peter were the ground thereof, who being amazed, and overcome with the words of a little wench, did so constantly deny Christ, Fox 1260.  
II. By some of the Fathers, who have expounded this place, not of Peter's person, but of his faith, built upon the true Rock, jesus Christ: Fides est Ecclesiae fundamentum, Ambrose de incarnate. Cap. 5. Petra est quisquis, etc. Every Disciple of Christ that drinketh of the spiritual Rock, is a Peter, and a Rock: Origen, Tract. 1. in Matth. So Augustine by the Rock here understands Christ. s. Super hanc Petram, etc. Upon this Rock Peter which thou confessest, and upon this Rock which thou acknowledgest, when thou said, Thou art Christ, the Son of the immortal God: upon this Rock will I build my congregation; that is, upon myself the Son of the ever living God; upon me will I build it, and not upon thee. Again, Aug. s. john 21. saith; the Church cannot fall, because it is founded upon the Rock, of the which Rock, or Petra, Peter hath his name.  
III. This may be confirmed by this reason, because Nomen & Denominatum, the name, and the thing denominated, cannot both be spoken of one, and the same thing: For a stone, and stony, is not both one: faith, and a faithful man, are divers things, as are also Grammar, and a Grammarian. Petra is the name, from whence Petrus is derived, or denominated: and therefore the Papists grossly expound this place, even as though a man should thus say, Aristotle is a Logician, and Logic is the instrument of sciences: therefore Aristotle is the instrument of sciences: for Petrus differs from Petra, as Dialecticus from Dialectica; namely, because both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This reason is drawn from Augustine (Tract. 124. in john) and Basil serm. de poenit. and Ambrose, serm. 84.  
iv This may further be confirmed from Scripture: as  
First, from this very Text, where we see the Evangelist doth thus express the mind, & meaning of Christ, Thou art Peter, and upon this Rock will I build my Church; in which words we see Peter clearly distinguished from the Rock, both in gender and person; which were absurd, if both the members were to be understood of one Peter: for if so, than the words should have been thus; Thou art Peter, and upon thee Peter will I build my Church: Now we not being able to teach the Holy Ghost to speak, must take the Scripture as spoken, and meant by him.  
Secondly, that Christ founded not his Church upon Peter, but upon the Rock of his confession, doth further appear by the Text, what was his confession? That jesus Christ was the Son of God. Then this faith of Peter is the foundation of the Church, which foundation Paul affirmeth to be Christ, 1 Cor. 3.11.  
Thirdly, this may further be confirmed from these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Church, thou art Peter, and upon this Rock will I build my Church: which words signify the whole edifice, which consists of divers parts, and is called the Church; whereof there are principally these two parts, namely, the Militant Church, and the Triumphant. Now there is nothing in all Christ's words, which may be restrained unto one part only; namely, to the Militant, excluding the Triumphant. Now it is granted on all hands, as most certain, that these two parts have but one foundation. And therefore if Peter be understood by that Rock, upon which Christ promiseth to build his Church, than it will follow, that Peter is the foundation, and head of the Triumphant Church, as well as Militant; and consequently the Pope; which is so false, that I persuade myself, every ingenuous Papist would blush to affirm it, 
t Cham. de Pontif. lib. 11. cap. 2. fol. 377 .  
Fourthly, this may yet further be confirmed from this verse, because Christ said not to Simon, Thou shalt be Peter; but, thou art Peter; and there fore if both these enunciations be one in signification, Thou art Peter, and, Thou art a Rock: than it is necessary, that now when Christ spoke this, Peter should have been a Rock : but this is false, because presently after he fell foully, and denied his Master shamefully; whereby he shown, that he was not as yet so confirmed, and rooted in Christ, that he could adhere unto him, without any staggering: which yet notwithstanding he did afterwards, when he had received the Holy Spirit. And therefore the Rock did not betoken Peter, because now he was no Rock.  
Fifthly, the Apostle Paul saith positively, 1 Cor. 3. Another foundation can no man lay, besides that which is laid, which is jesus Christ: we may add hereunto the testimony of Gregory, 
u Greg lib. 28. mor. cap. 6.  Come in sacro eloquio non fundamenta, s●d singulari numero fundamentum dicitur, nullus alius nisi ipse Dominus designatur: Whensoever in the holy Scriptures we read of a foundation in the singular number, we must understand it of Christ. For if (as the Apostle affirms) besides Christ, there can be no other foundation of the Church; then without doubt, it cannot be proved by any argument, that Peter is the Rock, upon which the Church is built. For that upon which the Church is built, 
Eccles. 2.20.  is the Church's foundation, which is Christ, and not Peter: For Peter himself was built upon Christ, and so also were the rest of the Apostles: yea, the whole Church of God. Indeed Peter may be called a foundation; 
Revelat. 21.14.  because by preaching the Gospel, he founded the Church: & in this sense, the other Apostles are called foundations. But grant that Peter is that Rock, which doth so sustain the whole Church, that the gates of hell cannot prevail against it (which none dare affirm that are in their right wits) yet what is this to that Monarchy of Popish, and Romish Bishops, which all their adherents labour so much for? It is one thing to sustain a house, and another to govern it by a Monarchical command, and rule. Neither can the Popes by this their external Monarchical government either defend any one member of the Church, against the gates of hell, or themselves, who are swallowed up of death. And therefore we may pity the Church of Rome, whose Rock (even according to their own confession) may sink down into hell, and be overcome by it. For themselves acknowledge, that the Pope (who is the head, and foundation of the Church) may be damned eternally.  
Sixthly, and lastly, it appears evidently, that the Rock in this place doth signify Christ, and not Peter, by the testimony of the Popish Writers themselves.  
First, venerable Bede saith, Metaphoricè Petre dictum est (super hanc Petram) id est, salvatorem, quem confessus est, aedificatur Ecclesia, etc. Bede in Matth. 16. Christ saith Metaphorically to Peter, upon this Rock; that is, upon the Saviour of the world, whom thou hast confessed, will I build my Church.  
Secondly, to sum them up together (as our Reverend Prelate doth) 
v Bishop Mort. pag. 276. : Their learned Expositor Lyra; their honest Preacher Ferus, and Cardinal Hugo, by Rock expound Christ; yea, their common Gloss upon the Papal Decrees, fixeth a Credo, that is, a belief upon it: and their Cardinal Cusamus is confident in the matter, and ventureth against their Notwithstanding, to affirm that by the Rock, is meant Christ.  
Thirdly, some of the jesuits themselves, have neither feared, nor blushed to affirm it; Pererius (Comment. in Dan. 2. in ea verba; lapis abscissus) saith, that Christ is that Rock (noting the place of Matth. 16.) upon the which the Church is built; And Salmeron (Comment. in Ephes. disp. 16.) showeth; that Christ is the foundation. And thus much may suffice, I hope (unto any indifferent Reader) in answer to their first objection.  
The Papists produce these words, Thou art Peter, Object. 2 and upon this Rock, etc. to prove, that the Pope cannot err; they reason thus: In this place Peter is called the Rock, and foundation of the Church; and withal every one of his successors is the Rock, and foundation thereof: Now the name of a Rock doth denote constancy, and solidity, and an  stability: And therefore if the Pope err in faith, as he is Pope, he cannot be called the Rock of the Church. Further, seeing the building; that is, the Church itself cannot fall, than neither can the Pope, the foundation thereof; for a house and building hath its stability, and firmness from the foundation, upon which it is built.  
First, this whole Argument is taken from a Answ. 1 false exposition of the place; for the Rock upon which the Church is founded, is neither Peter, nor his successors, but Christ, as was abundantly showed but even now.  
Secondly, yea, if we should admit that Peter Answ. 2 was called a Rock, than we must understand it of his Confession, not of his Person; as Hilary de Trinit. 6. seems to understand it.  
Thirdly, yea, if the Church were built upon Answ. 3 Peter's Person (which we must not grant) yet it would not follow, that it is now built upon the Pope because neither had Peter any successor in his Apostolical office, neither if he had could his personal privileges be derived to his successors: For in the same sense that Peter is called the foundation of the Church, are the other Apostles called foundations also, but their personal privileges, were not devolved to the Bishops their successors: and therefore neither Peter's.  
Answ. 4 Fourthly, and Lastly, the Rock and foundation of the Church ought to be perpetually firm, stable, and immovable: but this the Popes are not; For  
First if we consider their persons, then without doubt, we may safely say, that the gates of Hell have prevailed against them, many of them having been Magicians, Atheists, yea Devils incarnate, and monsters in nature.  
Secondly, if we look upon, and consider the public profession of the Orthodox faith, than it is certain that many of them have erred, and fallen from the true faith, many of them being Heretics: as might be instanced in Liberius, Vigilius, Honorius, and divers others.  
Object. 3 But Bellarmine here yet further presseth these words thus (de verbo Dei. lib. 3. Cap. 5) Peter here is literally called the Rock, the foundation of the Church, and the chief Rector of his Church, and so consequently, are all his successors: from hence a double Argument is framed by him.  
Argument. 1 First, if Peter be a Rock than he shall not be broken, he shall not be carried about with every wind of Doctrine; that is, he shall not err in faith, at lest Quatenus petra, that is, as he is the chief Bishop.  
First, these words upon this Rock will I build my Answ. 1 Church, are not literally spoken of Peter, as is abundantly proved before.  
Answ. 2 Secondly, although these words were understood of Peter, yet we deny that they belong also unto the Pope, his successor (as they term him) as is also showed before.  
Answ. 3 Thirdly, the Argument alleged is no Argument, that is doth not agree with any Mood in any Figure, but is only a confused reasoning. If Peter be a Rock than he shall not be broken, that is, not err in faith; that is as he is the chief Bishop. Thus he goes about not only to distinguish his person, but also to separate him from his office, which is ridiculous; because an office is no other thing, but a quality happening or acceding unto a person, and the office cannot but be affected either by the virtues or vices of the person; as if a man be learned, and a Bishop, than he is a learned Bishop; if unlearned, than he is an ignorant Bishop; So although Marriage respect properly the person, yet if he who is married be a Bishop, we say he is a married Bishop, and therefore it is a foolish thing to distinguish the person from his office, seeing the office is a quality, and an accident, which cannot subsist without the person, which is the substance: Thus also if a man be an Heretic and a Bishop, we truly aver him to be an Heretical Bishop: and that man cannot be a Catholic Bishop, which is not a Catholic man. A Sword is nothing of itself, but only Iron so framed and fashioned, and yet all the faults that be in that iron so form, are called the faults of the Sword itself. So when a Bishop is nothing at all by himself, but only a man chosen unto that place, and calling; without doubt the faults of the man, will be also the faults of the Bishop. We conclude therefore, if in this place there be not promised an infallibily of person, than neither an infallibility of office: That is, if Peter and Alexander, the 6. and Gregory 7. be not exempted from erring as they are men (than neither as they are Bishops, and Popes; now Bellarmine himself dare not affirm the first (viz. that Peter, or the Popes cannot err, as they are men,) therefore the latter cannot be denied, namely, that they may err as they are Bishops, chief Bishops, and Popes.  
Se●ondly, his next Argument drawn from his Argument. 2 former exposition is thsi, if the Edifice be such that it cannot fall, then certainly his foundation cannot fail: but the former is true, therefore also the latter.  
We distinguish here of a Foundation: Answ. There is a foundation properly so called, & a Ministerial foundation, now concerning the first foundation we admit the consequence, and confess with Bellarmine, that the Foundation cannot fail, but the house must fall; but the house may fall & yet the foundation continue. But neither Peter nor an● successor of Peter is the Church properly so called, as St. Paul witnesseth. 1 Cor 3.11. Now concerning the Ministerial Foundation, we deny the Consequence; because as that Roman Pantheon, or Temple, doth not therefore fall, because he is dead by whom it is built; so it hindereth not, but the Church may continue in the right faith, although he should apostatise, that planted that faith in the Church, as we see plainly in Peter: when he staggered in withdrawing himself from the Gentiles by reason of the Jews (Galath. 2.) the Church did not therefore stagger, he being not the proper foundation thereof. Cham. tom. 1. pag. 57  
§. 3. Ego I will build. Sect. 3  
The Papists affirm, Object. that the Primacy of the Roman Church over all Churches, hath its beginning and original from no other but Christ; and they would prove it from these places of Scripture, which therefore I conjoin, because the Answers unto them were conjoined in one Epistle.  
First, Christ said, Thou art Peter, and upon this Rock Ego, I will build my Church, in this verse.  
Secondly, Christ said, Ego I have prayed for thee Peter, that thy faith should not fail. Luk. 22.32.  
Thirdly, Christ said to Peter, Feed my sheep. john 21.16. Therefore Peter and Peter's successors the Popes, have their primacy from Christ. Bellarm. de Pontif. rom. lib. 2. Cap 17.  
To these places, Tunstall and Stockesly two Popish Bishops (yet in this point holding the truth) did pithily make answer in their Epistle sent to Cardinal Poole.  
First, to the first, they affirm out of the ancient Answ. 1 expositors, that by Rock was meant the faith which was then first confessed by the mouth of Peter, and not Peter's person, and consequently not the Popes. And they confirmed this further from, St. Paul, who saith that only Christ is the foundation of the Church and neither Peter nor any creature besides. 1 Cor. 3.  
Answ. 2 Secondly, to the second they answer, That Christ speaketh only of the fall of Peter, which he knew in his godly prescience, giving an inkling unto him, that after his fall he should be converted, and strengthen his brethren: Now if this were meant of Peter's successors also, than they must first fail in faith, and after confirm their brethren.  
Answ. 3 Thirdly, to the third they affirm, That the whole flock of Christ was not committed to Peter to feed: for he himself testifieth the contrary, exhorting all Pastors to feed the flock of Christ, which was given them in charge by Christ. And he encourageth them herunto by this, Because (if you do so, then) when the chief Shepherd shall appear ye shall receive an incorruptible Crown of glory, (1 Peter 5.) where he calleth not himself the chief Shepherd, but only Christ. It is evident therefore (say they) that your three Scriptures meant nothing less than such a Primacy over all. Fox. f. 1067.  
Sect. 4 §. 4. Aedificabo, I will build.  
Object. 1 The Papists object this place to prove that Peter was Head of the Church, and Prince of the Apostles; and consequently that the Romish Bishops are so also. And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus. The Text saith aedificabo, I will build my Church: but if Christ be here taken for the Rock, his Church was built already, for many believed in him. But Peter was not made the Head of the Church till afterwards, after his Resurrection, & therefore he saith in the Future Tense aedificabo I will build.  
Answ. 1 First, it is grossly false to say that the Church of Christ was not builded till after the Resurrection: for seeing that many believed before in Christ, and made a Church, either they must grant that the Church was without a foundation, or else that the Foundation was changed from CHRIST to Peter, both which are absurd.  
Answ. 2 Secondly, it is taken therefore for the enlarging and increasing of the Church of God: for it followeth not, because Christ saith, I will build, and his Church was begun to be built already that therefore another kind of building must be excogitated, no more then, because Christ gave his Spirit to his Apostles, (Mat. 10.1. john 20.22) and yet biddeth them to stay at jerusalem, till they should receive the Holy Ghost (Acts 1.7.) that therefore they should look for another Holy Ghost, as though they had not received the Holy Ghost before. But as the sending of the Holy Ghost is meant, for the increase and more plentiful measure thereof, so is the building of the Church here taken for the increase of the building 
v Willet Synops. f. 152. .  
Answ. 3 Thirdly, we yet answer with Augustine, Super hanc Petram quam confessus es, aedificabo Ecclesiam. (Tract. ult. in johan.) Upon this Rock which thou hast confessed will I build my Church. So that in this place is meant not Peter to be the Rock: but either Christ whom he confessed, or his faith whereby he confessed him which is all one in effect. For it matters not much whether we say, the Church is builded upon Christ, or faith is the foundation of the Church, faith being an apprehension of Christ. But of the person of Peter it can no more be understood, then of the rest of the Apostles, who in regard of their Holy Apostolic Doctrine upon which the Church is built, are called the foundation of the Church. Ephes. 2.20.  
But the Papists Object again; and against this Object. 2 which hath been said, That the Church is built upon Peter, and upon Peter's faith: but faith (they say) hath here a double consideration: for it may be either absolutely considered, or with relation to Peter's person: But faith generally and absolutely respected is not the foundation of the Church, but as it was in Peter, Bellar. de Pontif. lib. 1 Cap. 11.  
First, Peter's faith which was in Peter, and confessed Answ. 1 by him, is a portion of the general saving faith of the Church, which it the foundation of the same Church: and this we grant: But Peter's personal faith cannot be this foundation; for then when Peter died, his faith being a particular accident to his person, going away with him, the Church should have wanted a foundation.  
Secondly, in Peter these two things are respected, Answ. 2 his person, and faith: whatsoever was in Peter besides faith, was flesh and blood, but that could not be the foundation: therefore Peter's faith only was the foundation, and his person had therein no part at all.  
Thirdly, their own Decrees say, Quod Petrus Answ. 3 quando claves accepit, Ecclesiam sanctam significavit. (Decr. part. 2. cause. 24. qu 1 Cap. 6) Peter when he had received the Keys signified the whole Church; now if in Peter the whole Church be considered, than Peter's particular person is not included; and so consequently, by their own rule, their own distinction is overthrown.  
§. 5. My Church. Sect. 5  
Many Questions will hence arise, which I do but only name, having amply to treat of them in another place.  
Whether shall the true Church of Christ be always Quest. 1 glorious, and pompous upon the earth?  
No, Answ. for it hath often been subject to the rage and tyranny of Persecutors.  
Whether shall the Church be always visible in Quest. 2 one and the same place?  
No: Answ. and that  
First, because many rare, famous, and sometimes flourishing Churches, have failed; as all the Oriental Churches have done, which are named, Revel. 2. and 3. And  
Secondly, because the Covenant which is made between God, and all particular Nationall Churches, is conditional: and therefore God will be their God, no longer than they walk as becomes his people.  
Whether shall the Visible Church of Christ be Quest. 3 always free from all errors in the Prelates, Or whether shall the Prelates and Rulers of the Visible Church be always free from erour?  
Answ. No; for Humanum est errare, as might be proved by some Prelates of all ages, in all places: that is, in all Churches there have been some of the Prelates, and Rulers, who have been subject unto, and tainted with some errors.  
Quest. 4 Whether shall the Church of Christ be always Visible (Ad intra) And that not only,  
I. In regard of some which shall profess the truth somewhere? but also,  
II. In regard of some Ministers, which shall preach and administer the Sacraments?  
Answ. 1 First the Papists do not deny this, and therefore our probation may be the less.  
Answ. 2 Secondly, our famous Doctor Field, confesseth, that somewhere or other, in all times there shall be some Pastors, who shall openly, and publicly, faithfully preach the word of God, and rightly administer the Holy Sacraments.  
Answ. 3 Thirdly, it is undeniable but that somewhere in all ages there shall be some who shall profess, and maintain the truth of God.  
Quest. 5 Whether are they always the Church, which seem to be so, that is, which have the Rule, and government of the Church? Or whether are the Prelates the Church of Christ?  
Answ. Not always for Zachary, Anna, Simeon: and Mary were the true Church, and not the Scribes, and Pharisees; as Bellarmine himself confesseth. Tom. 1. 1272. B.  
Quest. 6 Can there be a Visible Church of Christ ad intra, without a visible ad extra?  
Answ. The Visibility of the Church of Christ may be in two or three: for although the whole Synagogue of the Jews should have failed, yet the Church should not have fallen; because besides that people, there were Melchisedech, job, Cornelius, the Centurion, and the Eunuch: as is confessed by Bellarmine himself, the Eccles. milit. li. 3. Cap. 16. Sect. Ad Tertium. Yea at the time of Christ's death when the Apostles failed, and shrunk away for fear, the profession of the faith and truth remained in the Blessed Virgin only. August Epist. 48.  
Quest. 7 What is meant here by the Church of Christ, or what doth our Saviour mean by this word Church?  
Answ. 1 First, it signifies sometimes the place which is set apart, and consecrated for the service of God, and the celebration of Prayer, Preaching, and the Sacraments: but not so here.  
Answ. 2 Secondly, sometimes it is taken for some particular and national Church: but neither so here.  
Answ. 3 Thirdly, sometimes for that part of the Church which is Triumphant in Heaven.  
Answ. 4 Fourthly, sometimes for all those who profess the name of Christ, and who are called Christians. But it is not taken in this sense here by our Saviour.  
Answ. 5 Fifthly, sometimes for a particular assembly of Christians: The Church which is in thy house salute.  
Answ. 6 Sixthly, sometimes Church is taken for that part thereof which is Militant: or for all the faithful flock of Christ. And thus it is principally taken in this place.  
By what marks or signs may this Church of Christ be known? Quest. 8  
The marks of the true Church are these, viz.  

First, the word of God, as it is revealed, Answ. and commended unto us by Christ; and this is the chief, and principal mark: because it is given for the rule of the Church; and is that whereby the Church is begotten, and unto which she must cleave constantly, and immovably: Read for the confirming of this note, Matth. 7.24. and 10.7. and 13.23. and 17.5. and 28.20. Mark 13.10. and 16.15. Luke 24.47. Now by these and the like places it is evident, that the pure word of God (not adulterated with the traditions, and inventions of men) is a notable mark of the Church of Christ.  
Secondly, a true and lawful use of the Sacraments, and Keys, according to the institution of Christ, Matth. 28.19. Baptise them in the name of the Father, Son, and Holy Ghost, Luke 22. Do this in remembrance of me, john 20. Whose sins ye remit, they are remitted etc.  
Thirdly, confession of the truth, constancy, and perseverance in the profession thereof, and purity of life and conversation, Matth. 5.16. & 10.32. So Peter in the ●ame of the other Apostles, having confessed Christ, to be the Son of the living God; he (in this verse) presently adds, Upon this Rock will I build my Church.  
Fourthly, obedience to the Ministry, in those things which Christ hath taught, and ordained, as Luke 10. He that hears not you, hears not me, etc. john 8. He that is of God, hears God's word. And Matth. 10.14, 15.   
§. 6. And the gates of hell shall not prevail against Sect. 6 it.  
What is here meant by the gates of hell?  
First, for answer hereunto we must observe; Quest. that amongst the Jews there was a greater Answ. 1 Consistory, and a lesser, which differed in divers things, and amongst the rest, in place: For;  
I. The greater Consistory sat only at jerusalem, within the Court of the Temple, in a certain house called (Lischath hagazith) The paved Chamber, because of the curious cut stones, wherewith it was paved: by the Greeks' it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The pavement: as john 19.13. Pilate sat down in the judgement seat, in a place called the pavement.  
II. The lesser Consistory sat in the gates of the Cities. Now because the gates of the City, are the strength thereof, and in their gates their judges sat; therefore it is said here, The gates of hell shall not prevail against it; that is, neither the strength, nor policy of Satan. jewish Antiq. Godwyn, pag. 234.  
Secondly, our Saviour saith, That the gates of Answ. 2 hell shall not prevail against this faith, this Rock; and those who confess Christ with as good a faith as Peter did; and the Metaphor is taken from the gates, wherein the Jews and Gentiles exercised their judgements, as appeareth by Moses, Gen. 22.17. and job 32.21. And because wicked Judges did there give false sentences, as absolving the offenders, and condemning the innocents': therefore false judgement, and tyrannical judges, and injurious Magistrates, are called hell gates; that is, the gates of death, or the judgement seats of death. Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gates of hell may be translated, the gates of death, or the gates of the grave. The gates of Hades (saith Christ) shall not prevail against, or overcome the Church, nor utterly destroy the faithful; neither at length have the victory; for they may kill the bodies, but they cannot hurt, or touch the souls. Now these gates are false judges, malicious Magistrates, and cruel Tyrants, which sitting in judgement condemn the innocents', and justify the Malefactors; and consequently may injure, and wrong the bodies of the righteous, but not their souls at all. Peter not at Rome, pag. 33.  
Answ. 3 Thirdly, by the gates of hell some understand vices, sins, and the corruptions of man's nature, which shall neither reign in their mortal bodies, nor finally, or totally prevail against them, Origen, & Ambros. s.  
It is questioned between us, and Rome; whether the Church of Rome may err, or not: and we affirm, that it may, (that is, any particular Church, or visible Congregation) and confirm it thus.  
Argument 1 If any Christian Church hath this infallibility of judging so, that it cannot err, than it must have it from some divine promise.  
But there is no such thing promised to any Church.  
Therefore no Church is exempt from error.  
If this place be objected (as it is by the Papists) That Christ hath promised, Object. that the gates of hell shall not prevail against his Church. We answer,  
First, Christ speaks not here of any particular, Answ. or national Church; and consequently, not of the Church of Rome.  
Sect. 7 §. 7. And I will give to thee the keys of the kingdom of heaven.  

Mason de Min. Ang. l. ●. cap 3.  The Papists, to prove the absolute, and boundless power of the Pope, allege this place; To thee will I give the keys of heaven. Mark (say they) Christ did not promise unto Saint Peter, Clavem one key, but Claves, two keys; to wit,  
First, Scientiae, the keys of knowledge: and with this key, he doth open the door of the Scripture, absolving all mysteries, and resolving all controversies.  
Secondly, Potestatis, the Key of power, and with this Key he doth open the Church door; and that either,  
I. By ordination, admitting Pastors into it. Or,  
II. By jurisdiction; commanding, enjoining, or correcting the inferiors in it, or expelling the disobedient from it; having power over them all, in all cases in their Courts, by Excommunication, Absolution, Dispensation, and Injunction; as also in their Consciences, to remit, and retain sins.  
Answ. We may answer to this, as once the Philosopher did to Genesis, Multa asserit, sed pauca probat; they affirm many things, but confirm nothing; persuading themselves, that we must, or aught to take their assertions, for undeniable truths, without proof; wherein they much deceive themselves: For until they prove what they have said, we will deny both the Antecedent, that Christ gave such unlimited, and unbounded power unto Peter; and also the Consequent, that therefore he hath given such power unto the Pope.  
Carerius, and Bozius say: That the Pope hath Object. 2 all absolute, and direct power, and dominion temporal ever all Kings, and Kingdoms of the world: And the modest Answerer undertakes to prove what they say, from this place. Saint Peter (saith he) when he received of Christ, the keys of the Kingdom of heaven, he also received the temporal, and civil sword, and a right of erecting, and destroying Kingdoms; as fare forth as he might think it behooveful for the good of souls: and to this end ought the Pope to use the civil sword, both against Kings, and others.  
This objection is answered by our Reverend Bishop Morton (whom they got not about to answer) thus: Answ. By the Keys of the Kingdom of heaven (according to the determination of their own Victoria) is signified a spiritual authority, different from the civil jurisdiction, as is proved by the use, which is remitting, and retaining of sins; which no way can belong to civil authority: (Victoria, Relect. 1. Sect. 2. Tertiò probatur.) Neither can any one Doctor of but reasonable antiquity be produced; who by these understand a civil power. Bishop Morton against the modest answ. part. 3. Cap. 6. Object. 1. pag. 15.  
The Papists are so confident of the Pope's infallibility Object. 3 of judgement, that they make his authority incontrollable, not permitting him to be subject unto the authority of a Council: and divers Jesuits object for the proof hereof, the words of Origen upon this place. Christ saith, Unto thee will I give the Keys of the Kingdom of heaven: and upon these words Origen (hom. 6. in Mat.) saith; Unto the other Apostles were given the Keys but of one heaven, but unto Peter of many.  
To this Maldonate answers, that the distinction of heaven, and heavens, is but a nice subtlety, Maldon. jesuit. Comment. in Matth. 16.19. Colossians 379.  
From this place further, the Popish Writers Object. 4 would prove, Saint Peter to be the Prince of the Apostles, and the Monarch of the Church; and consequently, that the same honour, power, and privileges belong unto the Pope: They argue thus: Christ saith unto Peter; Unto thee will I give the Keys of the Kingdom of Heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven, etc. Therefore Peter had especial jurisdiction given him, more than any of the rest, Bellarm. lib. 1. de Rom. pontiff. Cap. 12. The question here betwixt us, and them is,  
Whether Peter be the universal Monarch of the whole Church, in the place, and stead of Christ, ordained and appointed by Christ himself, and the Pope his successor? This they affirm, and we deny; and Bellarmine telleth us, Horum verborum planus, & obvius est sensus, etc. That the sense and meaning of these words [Thou art Peter, etc. And unto thee will I give the Keys of the Kingdom of Heaven, etc.] is plain and easy: for under two Metaphors we may understand the Primacy, and government of the whole Church, to be promised by Christ unto Peter. Now to prove this, the Papists generally from hence frame this Argument.  
Whosoever received from Christ the Keys of the Kingdom of heaven, is the universal Bishop, and sole Monarch of the Church.  
But Saint Peter only received these Keys; as is manifest from this verse.  
Therefore he is the universal Bishop, and sole Monarch of the Church: And consequently, the Popes of Rome his successors.  
Answ. 1 First, if the sense of these words, be so obvious, and plainly expressed under a double Metaphor, then that same sense should be explicated in some other places without Metaphors. But this Bellarmine will not affirm, nor is able to produce any literal place, which will warrant his interpretation, and exposition of this: And therefore the sense of this cannot be so plain, and obvious, as he would persuade us, it is.  
Answ. 2 Secondly, if the sense and meaning of these words be so plain, and easy, that he which runs may read it; then certainly the Apostles of Christ would have understood then. But they did not understand any such Precedency of order, or Primacy, or Monarchical power given by Christ to Peter, as is evident; because after this, once and again they strove which should be the first, greatest, and chief amongst them.  
Answ. 3 Thirdly, the Popish Writers themselves will not deny, but that many of the Fathers understood these words otherwise, than Bellarmine doth: and therefore the sense, and meaning of these words, is not so plain.  
Answ. 4 Fourthly, if the sense and meaning of these words be so facile, as the jesuit feigns; then without doubt, the Schoolmen would not have erred in the exposition of them: But all the ancient Schoolmen, with their Master, did understand otherwise these words, than Bellarmine doth: for they generally teach, that this power which our Saviour here speaks of, is Sacerdotal; given first by Christ to his Apostles, and then by them given unto other Ministers, Lombard. lib. 4. dist. 18. & Alex. Ales. part. 4. q. 20.  
Answ. 5 Fifthly, by the Keys here cannot be understood that large jurisdiction Monarchical, which the Papists dream of; as not only the authority, and chair of doctrine, judgement, Knowledge, Discretion, between true and false doctrine; all which we grant together with Peter, to have been given to all the Apostles besides: But they say, hereby is signified the height of government, the power of making Laws, of calling Counsels, and confirming them, of ordaining Bishops, and Pastors; and finally to dispense the goods of the Church spiritual, and temporal. Now all this is added without ground, neither had either Peter, or any of the Apostles this ample authority, no, nor the Bishop of Rome, for divers hundred years after Christ: yea, we absolutely deny, that in these words, a Monarchical power is contained; and we prove it from the definition of the Keys, which are nothing else, but the power of binding, and losing, as is here expressed by Christ: and this power doth consist in remitting, and retaining of sins. Vide August. Tract. 50. in john. Theophylact. & Anselm. s. Matth. 16.  
Sixthly, we deny, that this promise of the Answ. 6 Keys belongs only to Peter: for there is no more promised unto him, than unto all the rest of the Apostles, Mat. 18.18. they likewise having authority given to bind, and lose (john 20.23.) and all Ministers in them: For Saint Peter did now sustain, and represent the person of the Church; and therefore the Keys were promised to the other Apostles, as well as unto him.  
Seventhly, as Peter confesseth in the name of all Answ. 7 the rest, so this power is given both to him, and the rest, and not to him only for the rest (as the Rhemists falsely charge us, that we make Peter a Proctor for others) but together with the rest.  
It is controverted between us, and the Papists: Object. 5 To whom the chief authority, to expound Scripture is committed; And Bellarmine saith, that it belongs unto the Pope, and the College of Cardinals. (Bellarm. lib. 3. the Script. Cap. 3.) and he urgeth this verse for the proving of it: Christ saith to Peter; To thee will I give the Keys of the Kingdom of heaven: therefore the Pope hath authority to expound Scripture, and is the chiefest Judge of Scriptures. They argue Syllogistically thus.  
He to whom the Keys, and power of binding, and losing are given, is the chiefest Judge, and Interpreter of Scripture in the Church: Because by the Keys, not only power of losing men from their sins is understood, but also from all other bonds, and impediments; which except they be taken away, none can enter into the Kingdom of heaven, seeing the promise is general, not saying: Whomsoever ye shall lose, but whatsoever ye shall lose: that we might understand him to be able, to dissolve all knots, to dispense with Laws, to remit, or mitigate the punishment of sin, to determine controversies, and to explicate, and expound difficult places, and deep mysteries.  
But to Peter, and his Successors were the Keys given.  
Therefore the Popes are the chiefest Judges, and Interpreters of Scripture in the Church.  
First, here is nothing spoken of the College Answ. 1 of Cardinals; and therefore this place is unfitly brought for the proof of their assertion. Bellarmine (in this place quoted) dares not refer the matter to the Pope alone, to expound Scripture, but joineth the College of Cardinals with him: now either are the Cardinals, as well as the Pope, Peter's successors, (and then not the Pope only) or else the Pope and Cardinals make up but one body (& then neither is the Pope alone Peter's successor) or else as Peter represented the Pope, so the other Apostles did represent the Cardinals (& this I know they will not affirm for fear of some conclusions which would trouble them) or else, that the Cardi●als are none of Peter's successors, nor once spoken of, or meant in this place, and then it is absurdly brought for the proof of their position. For if the Pope without the Cardinals, cannot expound Scriptures, and this place speaks only of the Pope, and not at all of the Cardinals; than it must necessarily follow, that it is improperly, and ridiculously brought for the proof of the Pope's power in the judgement of Scripture.  
Answ. 2 Secondly, here is nothing at all spoken in this place of any one singular successor of Peter, or of the chief ordinary Pastor.  
Answ. 3 Thirdly, by the Keys, is meant, either  
I. The preaching of the Word, or commission to preach the Gospel, and not only to expound doubts, as Doctor Willet thinks, Syn. fol. 44. and Whitak. de script. p. 317. Claves hîc non significant, ut vult jesuita, etc. The Keys do not here signify (as Bellarmine would have it) the authority of interpreting of Scriptures, and of opening those things which are difficult, and obscure in the Scriptures: but they signify the authority of preaching the Gospel: for when the Gospel is preached, then to those who believe, is opened the kingdom of heaven; and to those who will not believe, it is shut. Or  
II. By the Keys, is meant the pardon and remission of sins, as Amesius thinks, Bellarm, enervat. tom 1. pag. 52. And he grounds this upon Matth. 28.18, 19 and john 20.21, 22. Or  
III. By the Keys is meant the whole Ministry, which consists in the preaching of the Gospel, and the administration of the Sacraments, and Discipline, by which the kingdom of heaven is opened to those who believe, and shut against unbelievers.  
Answ. 4 Fourthly, the Keys were given to all the Apostles, not to Peter only, Matthew 18.18, 19 Caeteri Apostoli cum Petro par consortium honoris & potestatis acceperunt. The rest of the Apostles were received together with Peter, into the same fellowship of dignity, authority, or power. Concil. Aquisgranens. cap. 9 ex Isidor. It was not said of Peter exclusively, Dabo tibi soli, I will give to thee only the keys of the kingdom of heaven: but inclusively of the other Apostles also, to whom with Peter, this power was common. For in this place, Christ did not give the keys, but only promised that he would give them hereafter; and afterwards when he did give them, he spoke to all the Apostles equally and alike, and not to Peter only, as is clear from Mat. 28.18, 19 john 20.21, 22, 23. And therefore, if the Pope have authority to interpret the Scriptures, because the keys were given to Peter; then so also have other Bishops and Ministers, who were the successors of the other Apostles, because to the other Apostles, as well as unto Peter were the keys given.  
Answ. 5 Fifthly, Augustine (Tract. 124. in johan.) saith, Petrum significâsse universalem Ecclesiam; That Peter signified the Catholic Church, when the keys of the kingdom of heaven were given unto him: And therefore this power of the keys was not given to the Pope only, but to the whole Church.  
Sixthly, the Pope is no more Peter's successor, Answ. 6 than any other godly Bishop is, no, nor so much, unless he follow Peter's steps: yea, they are not able to prove (although they are easily able to affirm it without proof) that the Popes are Peter's successors, both in seat, and faith, both in place and Bishopric: for it were impious and most impudent to say, that they are Peter's successors in doctrine and faith; as though Peter taught or believed that which is taught and believed at this day in Rome. And it were a work which would well beseem Peter's successor, to prove his Religion from Peter's Epistles, which they never yet went about to do.  
Seventhly, the gift of interpreting the Scripture, Answ. 7 according to the Analogy of Faith, and the mind, and meaning of the holy Ghost, is not tied, or peculiar to Rome, or the Roman Bishops, or to the Pope, and College of Cardinals; but God gives it to whom he will, yea to those who are neither Popes, nor Cardinals. When one brought Moses word, that Eldad and Medad did prophesy; and joshua out of love unto Moses, would have had them forbidden; meek and holy Moses answers, Would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon them, Num. 11.29. Where we see, that Moses prays, and from his heart wishes, that the Spirit of Prophecy and Interpretation were given to all the Lords people. So, Amos 7. I am no Prophet, nor the son of a Prophet; and yet he prophesieth. And 2 Pet. 1.19. The Apostle saith, That Prophecy is not of any private Interpretation; but it is the work of that Spirit, whereby also the Prophets spoke: and this he gives to whom he will, 1 Cor. 12. And therefore this Spirit, and power, and privilege, of interpreting of Scripture, according to the proportion of faith, is not given only to the Pope, and his Cardinals.  
Eighthly, if by these words [whatsoever thou Answ 8 losest]]. be meant, the interpretation of Scripture, than by these [whatsoever thou bindest] must necessarily be understood, the obscuring of Scripture, and so this must belong to Peter and his successors, as well as that: and indeed, those who would be called Peter's successors, choose this part to themselves 
a Ames. Bel. enerv. p. 52. t. 1. .  
Ninthly, Bellarmine in the proof of his Major Answ. 9 proposition offends many ways; namely,  
I. Because he saith, that under the names of the Keys, the supreme power of judging is given to Peter and his successors: whereas indeed, there is given only the Ministry of losing and remitting of sins, and of explicating the doctrines, opinions, and controversies of Religion. Scharp. de sacra Script. 106.  
II. He offends, because he saith, that to Peter and his successors, was given power not only to pardon sins, but to lose all bonds: for Christ speaks here of pronouncing remission and pardon to the penitent, but not to all, hand over head, to whom the Pope pleaseth; but of dissolving and untying other bonds, our Saviour speaks not.  
III. He sins in saying, That those to whom the Keys were given, have power to dispense with those Laws which were enacted, and ratified by God himself, and with those punishments which were inflicted by God himself: That which God commands a man to do, he may omit by a dispensation from the Pope, and that without sin: that which God chargeth mwn not to do, may faultlesly be done, if the Pope give leave: those punishments which God inflicts upon offenders, may be taken off by the Pope. And thus we see, that the Pope is not only by them exalted above all that are called Gods (that is, all Magistrates and Rulers) but even above the Lord of heaven and earth: for he can take men out of God's hands, he can free them from his hands, yea he can deliver them from his commanding, and condemning power.  
iv The Cardinal offends by his frivolous distinction of Whomsoever, and Whatsoever: because our Saviour in this place speaks only of losing of sins, and of binding men for their sins, as is evident from Mat. 18.18, 19 and john 20.23.  
Answ. 10 Tenthly, we grant that Peter had a Ministerial power of binding & losing, but not of binding or losing, What he would, or Whom he would, or As he would (as the Pope arrogantly claims in his unbounded power) because he must only teach those things which are commanded him, and dispense those things which were committed unto him aright, that is, according to the direction, and prescript rule of God 
b Mat. 18.20. Act. 2.4. Gal. 1.8 .  
Answ. 11 Eleventhly, by the successors of Peter, we must understand, either  
I. The Pope only; and thus we deny that the Keys were given to Peter and his successors; because the Pope doth neither exercise the doctrine nor the works of Peter. Or else  
II. All Bishops together: and if thus, than we must either understand it  
First, of all and every Bishop that hath been in the Church since Peter's time: and in this sense we deny also, that the keys were given to Peter and his successors: for it is true which Ambrose saith (lib. 1. de poenit. cap. 6.) Non habet Petri haereditatem, qui fidem Petri non habet. He is not the heir of Peter's place, who is not heir of Peter's faith. Or  
Secondly, we understand it only of those Bishops and Ministers who follow Peter's Doctrine: And in this sense we grant, that the Keys were given to Peter and his successors.  
Answ. 12 Twelfthly, and lastly, Peter in his extraordinary office, had no successor at all, much less the Pope; and if he had, than so had also the other Apostles, who had the same power: and consequently, there is not one only supreme and chief Judge of all Controversies in the earth, but many, namely, all the successors of all the Apostles, as well as the successor of Peter.  
Quest. Why is the power of the Keys necessary?  
Answ. The power of the Keys is necessary in many regards; viz.  
First, in respect of the Commandment, Mat. 18.17.  
Secondly, in respect of the purity of the Sacraments: because they are holy mysteries, therefore God will have the power of the Keys to be executed, that all impure persons may be kept back from his holy Table, read 1 Cor. 5.5. and 11.28. Numb. 11.31. Deuteron. 17 12. Matthew 5.24.  
Thirdly, in respect of God's glory: for God is reproached and despighted, if without difference the wicked and blasphemers go, in the number of his children.  
Fourthly, in respect of the safety of the Church, which shall be punished if she wittingly, and willingly profane Christ's Sacraments.  
Fifthly, in regard of the safety of sinners, that they being often admonished, may return unto repentance.  
Sixthly, in respect of others, lest they should be corrupted, 1 Cor. 5.6.  
Seventhly, in regard of those who are without; lest they which are not yet members of the Church, be deterred, or kept bacl from submitting themselves unto the Church, by the evil example of some within it; and therefore the power of the Keys is to be executed upon offenders, that the mouths of those without may be stopped, seeing that the Church doth not wink or favour but punish such offenders.  
Eighthly in respect of sinners; that from them punishment may be averted: because the wicked approaching unto the Lord's Table oat their own condemnation. Wherefore that this may not come to pass, the Church is bound to provide, that such approach not thither.  
§. 9 Whatsoever thou bindest on earth shall be Sect. 9 bound in Heaven; and whatsoever thou losest on earth, shall be loosed in Heaven.  
How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and loo●e, there is no primacy, or external power of ruleing promised, as the Papist affirm there is?  
First, these Keys are called the Keys of the Answ. 1 Kingdom of Heaven; and therefore it is clear, that they speak not of any worldly Domination or power, Heaven and the Kingdom of Heaven (that is, life eternal) being out of the limits and bounds of this world: yea they are called the Keys of the kingdom of Heaven, because they send us to another Kingdom, and to another kind of life, the end of them being, to make us Heavenly hearers, and to bless us with eternal good things; and not to confer upon Peter and his successors worldly power and pomp.  
Secondly, our Saviour in this his commission Answ. 2 given to the Apostles, and Ministers of the Church speaks not of external good things, but of internal; namely of the righteousness of the heart, of the expiation of the mind; and of the remission and pardon of sins: which things are not subject to external power, as other corporal things are: And therefore it is evident that no political authority or jurisdiction is here promised to Peter or the Pope.  
Thirdly, the power of the Keys doth consist Answ. 3 in the remitting and retaining of sins; as john 20.22.23. Whose sins ye remit they are remitted; etc. And therefore no Primacy or external power is here meant.  
Answ. 4 Fourthly, the Keys ought not to be separated from the word: and therefore seeing the Preaching of the word is common to all Ministers, the Keys cannot signify an external power or Primacy which belongs only unto one particular person.  
Answ. 5 Fifthly, the Holy Spirit is the Rector and governor of the Keys: for Christ john 20. being about to give them the charge of Preaching, and the power of binding & losing, doth first breath upon them, saying therewith, Receive ye the Holy Ghost; and therefore no external and personal Primacy can be here meant.  
Answ. 6 Sixthly, the use of the Keys ought not to cross or contradict the Holy Scriptures; but aught to be agreeable, and in all things according to the Holy Scriptures: but these ascribe full and absolute power of all things only unto Christ (Matth. 28.) All power is given to me etc.) Therefore by the Keys Christ did not promise any such power to Peter or his Successors.  
Answ. 7 Seventhly, the power of the Keys, is not absolute or boundless, but limited, and determined, and therefore the use of them depends upon the will of him who delivered them, and consequently, except they be administered according to the will of Christ, they are not effectual, but a heady presumption. That is, Christ neither gave to the Pope nor Peter, nor unto any Apostle or Minister, absolute power to excommunicate, and bind over to Satan, or to remit and pardon whomsoever they will: but they must only bind impenitent and obstinate persons, and lose only penitent and obedient, or otherwise they shall be punished for abusing their office and power, and transgressing their charge. If the studious Reader would see this enlarged by many more Arguments, let him read Aret. probl. de Clavibus fol. 25. b. & 26. a.  
Quest. 2 How or when do those to whom Christ hath committed the keys, abuse their judiciary power, which with the Keys is given unto them?  
Answ. 1 First, the Prelates and Clergy abuse this judiciary power, when they usurp this judiciary power over persons which are not subject to their jurisdiction: as if the Church should endeavour to subject resisting and withstanding Heathens to their power and discipline; contrary to the practice of S. Paul. 1 Corinth. 5.12: Or, if one particular Church (to wit, the Church of Rome or France,) should excommunicate, or assume power to cast another Church (as of England) out of the Communion of the Catholic Church for some error (as they conceive) which it holds. Indeed one Church may counsel and advise another, but not exercise this judiciary power over any Church (though in some things faulty) which is not under her jurisdiction.  
Answ. 2 Secondly, this judiciary power is abused by the Prelates, when they judge those unjustly which belong unto their jurisdiction: that is, when they do not judge them according to equity, and the Law of God, but out of malice or ignorance pronounce those who are Orthodox, to be Heterodox, and punish them for Heretics. For it often happens that they which have lawful power to judge, use that power of judging unlawfully. Thus the Scribes and Pharisees excommunicate all those who confess Christ. john 9, 22. So the Papists punish those who are amongst themselves for Heretics, and bring them into their bloody Inquisition, if they be found to read and study the Scriptures, and begin to acknowledge the truth of the Gospel.  
Thirdly, this judicary power is abused by the Answ. 3 Clergy, when they judge men truly, and that for some errors in Religion: but over and above impose those punishments upon those who are so condemned for Heretics, which do not belong unto an Ecclesiastical Court to inflict; as if a man being convicted of heresy, and condemned for it, they should presently endeavour to spoil him both of his life and goods: Now this belongs to the Civil Magistrate to inflict these punishments, and not unto the Sacerdotal power; and therefore it is an abuse of their authority to go any farther than judgement, for the execution of the Laws is to be left to the Civil Magistrate. Bishop Davenant de judice controv. pag. 90.  
Some Papists Object this place to prove that Object. 1 the Pope may by his dispensation dissolve the Oath of Allegiance: Christ saith, whatsoever thou losest in Earth shall be loosed in Heaven.  
Therefore the Pope hath power to dispense with all kind of vows and Oaths.  
First, this text is not understood of every kind Answ. 1 of losing and binding, as of Oaths, and vows, but of the binding of sins to the impenitent, and of losing and releasing of sins; as their own interlineary Gloss expoundeth, and the Scripture warranteth, john 20.23.  
Secondly, absolute power is not given of binding or losing, but according to Gods will; as Answ. 2 Lyra expounds it, Supposito debito usu clavis, etc. The right use of the Key being supposed, God approveth it in Heaven; Now it is not Gods will that lawful Oaths should be violated, but faithfully kept; Psalm 15.4. He that sweareth and changeth not shall dwell in God's house.  
Thirdly, this power of binding and losing is Answ. 3 given to all Apostles, and their successors; Mat. 18.18. And so Hierome confesseth as he is cited by the ordinary gloss. And therefore if this exposition were true, than every Priest might dissolve, reverse, and dispense with Oaths.  
Fourthly, whatsoever is said to St. Peter is not Answ. 4 said to the Pope, unless he would show himself to be the true successor of St. Peter, both in doctrine and place, in the probation of both which he fails.  
The Papists further produce this place to warrant Object. 2 the Pope's practice of dispensing of pardons, and selling of Indulgences: affirming that the power of granting Indulgences doth rest only in the Pope as the successor of Peter, to whom Christ said, whatsoever you lose in earth shall be loosed in Heaven. They argue thus,  
That which was given to Peter, was given also to the Pope;  
But from this place it appears, that unto Peter was given a full power of losing sinners both from the fault and punishment.  
Therefore this power is also given to the Pope Cajetan opuse. tract. 8.  
Answ. 1 First, for a full answer of this Objection, I refer my Reader to Chamier. de Indulgentijs. lib. 24. Cap. 15. Arg. 1. fol. 1098.  
Answ. 2 Secondly, the Keys of the Church to bind or lose, open, or shut, were no more committed to Peter then unto the rest of the Apostles: as St. Hierome well noteth. Cuncti claves regni caelorum accipiunt, & ex aequo super eos Ecclesiae fortitudo solidatur: All the Apostles receive the keys of the Kingdom, and the strength of the Church equally is founded upon them al. Hier. lib. 1. advers. jovinian.  
Answ. 3 Thirdly, this power of losing, if we speak of the internal Court of the soul, is exercised by the Ministers in the Preaching of the Gospel, not in the dispersing and distributing of pardons.   
Verse. 20 VERS. 20. Then charged he his Disciples, that they should tell no man that he was jesus the Christ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not simply signify jussit he commanded, or prohibuit, he forbade them, but graviter interdixit, he strictly charged, or seriously prohibited them to tell that he was jesus the Christ.  
Quest. 1 Why did our Saviour forbidden them to make him known? why did he charge them not to tell who he was? would the Messia● not be known now when he is come? yea did he not often discover himself to be the Christ, unto the Jews? john. 5. and 9 and 10. yea had he not commanded his Disciples to declare & preach him unto all people, and that publicly? Mar. 10.27. Why then doth he now forbidden them to preach the Gospel: for to teach that he is jesus the Christ, which is here forbidden, is no other than to preach the Gospel, which is elsewhere commanded?  
Answ. 1 First, our Saviour now forbids them to preach the Gospel, because his death and suffering approaching, and their minds being troubled about it, they were not fit to preach so Heavenly a Mystery. Now whom to God sends about some notable employment, or Embassage, he fits also and arms with notable strength, power, and courage of the Spirit, and he sends none whom he doth not thus fit. Wherefore the Spirit not being as yet given unto them, they were not fit and able enough for so great a work. Cameron s. pag 43 calce.  
Answ. 2 Secondly, Christ being to leave his Disciples shortly, would not expose them to so much hatred, and malice, as the preaching of the Gospel brought along with it: but he would have them stay, until they were corroborated by the Spirit, who was given unto them after his Ascension, Luk 22.35. Cameron s.  
Answ. 3 Thirdly, Christ being shortly to be crucified, would not send his Disciples from him: because it was requisite that they should be eye-witnesses, of his apprehending, arraigning, condemning, crucifying, and resurrection: that they might preach the truth of the Gospel, the more confidently.  
Fourthly: this prohibition and charge which Answ. 4 is here given, is not to be understood absolutely but with limitation, that is, not as yet, for after his Resurrection they are commanded to preach him to all nations. And this is plain from a Parallel place in the next Chapter. Chap. 17.9. where he forbids them to divulge his Transfiguration, but withal adds this limitation, Until the Son of man be risen from the dead.  
Why would not Christ have his Disciples to Quest. 2 publish and declare him to be the Messiah, till after his resurrection?  
First, (as was said before) in regard of them, Answ. 1 because he knew that they were not as yet sufficiently instructed in the faith, nor sufficiently enriched with spiritual gifts and graces, for the discharging of so great a work.  
Secondly, in regard of the Jews, because he Answ. 2 knew that if his Apostles should tell that their Master was the Messiah, yet they would not believe it, but deride them for it. For they would not believe it, when he was risen again.  
Thirdly, Pareus (in hunc locum. fol. 764) thinks Answ. 3 Christ gave this charge to his Apostles, in regard of himself; lest his death should by some means have been hindered: and this Answer is warranted from that place, If they had known the Lord of glory, they would not have crucified him. 1 Cor. 2.8.   
VERS. 22. Then Peter took him, Verse 22 and began to rebuke him saying; Be it fare from thee Lord: this shall not be unto thee. 
Much was alleged for Peter's Primacy and Supremacy, from verse 18, 19 now from this verse we may gather a Reason for the contrary.  
What reason was there why Christ should give the supremacy to Peter above, or over the rest? Argum: Christ was no respecter of persons; and if he had been than he should have been preferred, whom he loved most. If deserts be weighed; Peter seems to deserve the least of all the Twelve, for the Scripture reckons up his faults to be more in number, and heavier in weight, than any of the rest. To pass by divers common infirmities, there are four grout faults, which Peter fell into much amplified by the Fathers.  
First, he dehorted our Saviour from his passion in this verse, Master, favour thyself, and was therefore called Satan an adversary to the death of Christ, and so to the Redemption of man.  
Secondly, in promising rashly not to deny Christ, yea unto death, whereas Christ had foretold him of his fall before.  
Thirdly, he denied his Master, and that thrice, yea, with an Oath, at the Instance of a Maiden, and in a very short while, before the Cock crew twi●.  
Fourthly, the last assault noted in Peter was that, for the which he is reproved of Paul. Galath: 2.14. If the Reader would see this Argument prosecuted, and enlarged, let him read Doctor Willeis symps. fol. 157. 158.   

Vers. 24.  VERS. 24. Then said jesus unto his Disciples: If any man will come after me, let him deny himself, and take up his Cross, and follow me. 
Sect. 1 §. 1. Whosoever would be my Disciple.  
Observe. Quicunque, whosoever, is as much, as Si quis: If any will be my Disciple, to teach us:  
That there is but one way for all men to come unto Christ; or whosoever would come unto Christ, must come by one, & the sameway; for one man must not come by one way, and another by another, Mark 8.34. Acts 10.35. and 13.26.  
Quest. Why must all come unto Christ, by one, and the same way?  
Answ. 1 First, because he is no respecter of persons, Act. 10.34. Colos 3.11. Galath 3.28. Ephes. 6.8.  
Answ. 2 Secondly, because we are all members of one, and the same body, 1 Cor. 12.13.  
Answ. 3 Thirdly, because God hath given but one Law, and rule for all to walk by; and there is but one way unto heaven.  
Sect. 2 §. 2. Let him deny himself.  
Observe. 1 Our Saviour would hence teach us: That those who would be his, must deny themselves.  
Quest. 1 Why must we deny ourselves, and our own wills?  
Answ. 1 First, because our wills naturally are corrupted, and hinder us from obedience, Galath. 5.17. Phil. 2.13.  
Answ. 2 Secondly, because our wills draw us aside unto sin, james 1.14. and 1 Pet. 2.11. Iosh. 7.21.  
Answ. 3 Thirdly, because we can neither approve ourselves to have faith, nor to be regenerated, until we deny our own wills, john 1.12, 13.  
Answ. 4 Fourthly, because we are but servants, and children, and wives, and therefore must not follow our own wills, and ways, but be obedient, and subject to the will of our Father, and Master, and Lord.  
Quest. 2 How must we deny ourselves; or wherein; or in what things doth selfe-deniall consist?  
Answ. 1 First, Gregory (Hom. 32. in Evang.) answers: We are one thing, being fallen through sin, and another thing by nature, or by our first creation: and then do we deny ourselves, when as we eat, and desire to be freed from that estate, and condition wherein now we are, and to be made partakers of that estate of grace, wherein first we were. That is; we deny ourselves, when we desire and endeavour to put off the old man, which is pleasing to corrupt nature; and labour to put on the new, which is contrary thereunto.  
Answ. 2 Secondly, Gregory (Hom. 10. in Ezech.) saith, he denieth himself, who is changed to better, beginning to be that, which he was not; and ceasing to be that, which he was.  
Answ. 3 Thirdly, Gregory (lib. Mor. 23.) saith, he denieth himself, who treading pride under foot, showeth himself to be estranged from himself.  
Answ. 4 Fourthly, there is a double denial of ourselves, viz.  
I. Negatio meriti, a denial of our merits; or an humble confession, and acknowledgement, that no good thing belongs unto us by desert, or merit. This denial belongs unto faith; and is necessary, but is not here spoken of; and therefore I will omit it.  
II. Negatio placiti, a denying of ourselves in those things, which are pleasing to our natures; not seeking those things, which are delightful unto us: And this denial belongs unto service, and is that which is here spoken of: Whence we learn.  
That we cannot serve both Christ and our Observe. 2 selves; or we cannot submit ourselves as we ought to the will of Christ, until we deny our own wills: And therefore we must not seek or serve ourselves, but our Lord and Master Christ Jesus, Matth. 6.24. Hence than we learn, that true selfe-deniall includes four things; namely,  
First, Obedience, and this included three things; to wit:  
I. A denial of ourselves, and our own wills; because our will and nature, will lead us aside from the obedience of Christ.  
II. A denial of the world, and of men, though great and potent; for God must be our Lord and King. Now this is not to be understood Anabaptistically, as though we denied obedience to Magistrates, and those who are over us; but only if there be an opposition between their will, and Gods. We must confess ourselves only to be the Lords servants, and not obey any in those things, which are contrary to his will.  
III. An absolute, universal, and constant obedience of God: we must so deny ourselves, and submit ourselves unto God's service, that we must labour to obey him in all things, whatsoever he commands, & continue in that obedience, all the days of our lives. For this Denial includes this Obedience.  
Secondly, true selfe-deniall includes Honour, we must not arrogate any thing unto ourselves; but we must ascribe all glory, and honour unto the Lord only: yea, as servants honour, and reverence our Lord, Malach. 1.6.  
Thirdly, true selfe-deniall includes Obligation, for we must serve the Lord, Liberè non liberè: for the understanding hereof observe, that there are three sorts of men: to wit,  
I. Some who serve the Lord, but it is by compulsion, and constraint: for if they were left unto themselves, they would not do any thing, which he commands at all.  
II. Some there are, who serve the Lord, and that without coaction, but yet they think not themselves bound so to do. They do many things which God requires, but in the manner of a freewill offering.  
III. Some there are, who labour to obey God in all things that he commands, and that willingly, and cheerfully; but yet they confess, that they do no more, then is their duty to do: yea, (in their best performances) come far short of what they ought to do. Now this is the nature of true selfedenial, and acceptable service.  
Fourthly, this service, and selfe-deniall includes Dependence upon God: for those who deny themselves, and give themselves wholly up to the service of the Lord, must, and will depend upon him, for whatsoever they stand in need of, Luke 12.30. Matth. 6.  
Sect. 3 §. 3. Let him take up his Cross.  
Quest. 1 How many ways doth a man take up his Cross?  
These: namely, 

Answ. First, when he afflicteth his body by abstinence.  
Secondly, when he afflicteth his mind by compassion towards his neighbour. Now because abstinence is subject to the infection of vain glory, and compassion to the infection of false piety. Christ subjoineth: Let him take up his Cross, and follow me, Greg. hom. 32. in Evang.  
Thirdly, when he doth patiently bear, whatsoever affliction, adversity, and evil is laid upon him for Christ's sake. But of this in the next Question.    
Quest. 2 Whether is there any difference between these phrases, Ferat crucem, & tollat crucem: Let him bear his Cross, and take up his Cross?  
The differ, and that thus; to wit,  
Answ. First, Far crucem, to bear the Cross, is simply to bear it, or to suffer any adversity, although against the mind and will: Many have burdens imposed upon them, which they must bear, and which they cannot shake off; and therefore bear them; but they wish that their shoulders were eased of them. Now this is, To bear the Cross.  
Secondly, Tollere crucem, To take up the Cross, is to bear willingly, and cheerfully, and contentedly, whatsoever the Lord layeth upon us, or is imposed, or inflicted upon us for the Lords sake. Read for the proof hereof these places: Rejoice when ye suffer for my name's sake, Matth. 5. And the Apostles went away rejoicing, that they were thought worthy to suffer for the Lords sake, Act. 5. Ye were imitaters of the Lord, and of us, receiving the word with much tribulation, and joy in the Holy Ghost, 1 Thess. 1. They endured the loss of their goods with joy, Heb. 10. and divers the like places.  
Sect. 4 §. 4. And follow me.  
That Christ is to be followed, and how he is to be followed, we have showed before, (Chap. 4.19. and 8.22. and 9.9. One question therefore only I here add, namely;  
Quest. What must we follow in the Cross of Christ? or what must we learn to imitate in Christ's bearing of his Cross?  
Answ. 1 First, as he was obedient unto the will of his Father, and that unto death: yea, even unto the death of the Cross (Philip. 2.) so must we be ready, and willing, even to die for Christ, if the Lord shall call us thereunto, or require it at our hands.  
Answ. 2 Secondly, as Christ died not for any fault of his own, but was innocent; yea, a Lamb without spot (1 Pet. 2.) so we must take heed, that we suffer not as Malefactors, but for well doing, after the example of Christ.  
Thirdly, as Christ did not curse, nor reproach Answ. 3 those, who persecuted him, although they prosecuted him with hatred without cause, (1 Peter 2) so although we be punished, as evil doers, for righteousness sake; yet we must not revile, nor curse our Persecutors, nor avenge ourselves of them.  
Fourthly, as Christ prayed for his persecutors, Answ. 4 (Father lay not this sin unto their charge.) So must we do, Mat. 5.  
Fifthly, as Christ laid down his life for us, so Answ. 5 should we do one for another, 1 john 3.   
VERS. 26. What is a man profited, 
Vers. 26.  if he shall gain the whole world, and lose his own soul; Or what shall a man give in exchange for his soul? 
Our Saviour doth not here put a Lamb betwixt two Wolves, nor a Medium betwixt two extremes, nor a man betwixt two evils, but the soul betwixt two Orbs, earth, and heaven, this world, and the world to come: And in his judgement fearful is the judgement, and miserable the condition of that poor soul, who so labours for the earth, that it looseth heaven: For what will it profit a man to gain the whole world, and lose his soul? As if he would say, heaven is the object, and centre of the soul; heaven is that which the soul should seek before all earthly things: for nothing can make the soul happy, if it be deprived of heaven; nothing can be given unto the soul, in exchange of heaven; no place of pleasure can the soul find to rest herself upon, if she be shut out of heaven: And therefore nothing should be more desired, or endeavoured for (in regard of ourselves) than a portion, and inheritance in the Kingdom of heaven. Or we may learn hence:  
That the chiefest endeavour of a Christian should be, to make sure for his soul a mansion, Observe. and receptacle in heaven: We should give no sleep unto our eyes, nor slumber unto our eyelids, until we were certainly assured; that whensoever our souls should be separated from oor bodies, they should be clothed with our house, which is in heaven: For nothing can profit a man, nor afford him pleasure, if his soul be not made partaker of this habitation. Read Matth 6.33. Luke 10.20. and 2 Corinth 5.2. Heb. 11.10.16. & Heb. 13, 14.  
Why must our chiefest desire, and endeavour Quest. 1 be rather to procure heaven for our souls, than earth for our bodies?  
First, because as the soul is better than the body, Answ. 1 so heaven is better than earth: And therefore great reason there is, that we should be more careful for that, and of that which is best.  
Secondly, because not earth, but heaven is the Answ. 2 last scope of a Christian: God hath created us unto heaven, and heaven for us. And therefore our chiefest endeavour should be for heaven.  
Thirdly, because only heaven is solidely Answ. 3 good, and very good for us; yea, and a constan- good thing: whereas other things, are either evil, or deceitful, or inconstant. And therefore it is reason, that we should labour most for heaven.  
Answ. 4 Fourthly, because if the soul after her separation from the body, be not made partaker of heaven, she shall be cast into hell; where there is nothing but weeping, and wailing, and gnashing of teeth; where the worm never dies, nor the fire goes out, but torments the soul, night and day, world without end. And therefore seeing the soul (yea, both soul and body) is made eternally miserable, except it enjoy heaven; great cause there is, that our principal care should be for that.  
Quest. 2 What good things are there in heaven, that we must thus desire, and labour for it?  
Answ. 1 First, there is an absence of all evils whatsoever, Esay 25.8. Revelat. 21.4.  
Answ. 2 Secondly, there is joy; yea, an ample joy, and a joy which no man can take away, Matth. 15.21. john 16.22, 24.  
Answ. 3 Thirdly, there we shall be Kings: for heaven is called a Kingdom, and that in a threefold regard; namely,  
I. For the glory thereof; which is threefold; to wit,  
First, of the body, Dan. 12.3. Matth. 13.43. and 17.2. & 1 Cor. 15.42. And  
Secondly, of the mind; because there our knowledge shall be perfect, 1 Corinth 13. And,  
Thirdly, of the state; for glory, and honour, and peace shall all they have, who gain admission into the Kingdom of heaven, Rom. 2.10.  
II. Heaven is called a Kingdom, Propter co-regnum in regard of that coheireship, and joint Kingdom, which we shall have with Christ, our Head, Revel. 21.2.  
III. Heaven is called a Kingdom, Propter dominium mentis, in regard of the freedom, the soul and mind shall there have, who shall be perfectly delivered from all base, and vile lusts; yea, all her enemies.  
Answ. 4 Fourthly, there we shall have good society, and gracious company: namely,  
I. With all the godly, 1 Thess. 4.17. And,  
II. With Abraham, Isaac, jacob, and all the Patriarches, Matth. 8.11. Luke 13.28. And,  
III. With all blessed Martyrs. And  
iv With the Angels, and Archangels, Luke 20.36. And  
V With Christ our eldest brother, john 17.24. and 1 Thess 4.17. Yea,  
VI With God our Father, 1 john 1 3.  
Answ. 5 Fifthly, there we shall be pure, without spot or wrinkle, clothed in white raiment. Read Ephes. 5.27. Revelat. 3, 4.18. and 6.11. and 7.9. and 19.8.  
Answ. 6 Sixthly, there we shall be like unto the Angels, the sons of God; yea, like unto Christ, the only begotten Son of the Father, Matth. 22.30. Luke 20.36. Matth. 17.2. and 2 Corinth. 3.18. and Philip. 3.21. and 1 john 3.2.  
Answ. 7 Seventhly, there death shall be swallowed up in victory; now this victory over death began, when Christ maugre the power of death, risen again; but is not perfected, and completely finished until the general Resurrection; after which, death shall have no more power over any of the faithful, but they shall live for ever with Christ in the Kingdom of Heaven, where death dare not come. Read 1 Cor. 15.26.54. Hebr. 2.14. Revel. 21.4.  
Eighthly, there and then Satan also shall be Answ. 8 trodden under foot, Revel. 12.9. and 20.10.  
Ninthly, there we shall see God, which is the Answ. 9 height of our happinessesse, Matth. 5.8. that is, not only  
I. The glory of Christ, john 17.24. But also,  
II. The Majesty of the Father. Moses could not see God's face, Exod. 34. But in heaven we shall see him with open face, 2 Cor. 3.18. and know him as we are known, 1 Cor. 13.12. And therefore these things considered, we may safely conclude, that Heaven is worth our first, and best, and utmost endeavours.  
What must we particularly, and principally Quest. 3 endeavour after, and labour in, for the enjoying of this heaven, and haven of happiness. Answ. 1  
First, we must long foe it, and hunger after it before all other things; Philip. 1.23. and 2 Corinth. 5.2.4. etc. Gratissimi servi est, non haerere praesentibus, sed ad patrem semper urgeri, in futura semper gestire. Chrysost. s.  
Secondly, we must labour to feel, and to be sensible Answ. 2 of these heavenly joys in our souls: labour that our hearts may be ravished with the remembrance of them, and our souls raised up with a confident applying of them unto ourselves. For he that feels these joys within, will contemn this world, and all things therein, and think no labour too much for the procuring of heaven. Answ. 4  
Fourthly, we must meditate daily of the joy, honour, and glory which the Lord hath prepared for the faithful in the kingdom of heaven: for this will make us labour to be of the number of the faithful.  
Fifthly, we must hunger after the possession of Answ. 5 heaven, desiring with S Paul, to be dissolved, Philip. 1.23. And crying, Come Lord jesus, come quickly, Revel. 22.20.  
From whence comes this desire of death? Quest. 4  
First, from a good Conscience: for otherwise a Answ. 1 man would desire rather to flee from God, with Adam, because he knows that he is angry with him: but when the Conscience is purged, and washed with pure water, (Heb. 10.22.) than it desires to approach into God's presence, though it be by the gate of death.  
Secondly, this desire of death comes from a Answ. 2 mind estranged from the world (1 john 2.15.) For if the heart be glued unto the world, or the affections set upon the world, than we shall rather cry, Oh Death, how bitter is the remembrance of thee! than desire the approaching thereof. But if the world be crucified unto us, and we unto the world, than it will rather rejoice us, than grieve us to be delivered from it.  
Thirdly, this desire of death comes from a hope of the participation and enjoyment of heaven, and God, and Christ: for where this hope is not, this desire cannot be.   
Verse 27 VERS. 27. For the Son of man shall come in the glory of his Father, with his Angels; and then he shall reward every man according to his works. 
Sect. 1 §. 1. For the Son of man shall come in the glory of his Father. Object:  
The Jews object, that Christ is not the Messiah, and they argue thus: The Messiah ought to be a Prophet, but your Christ was no Prophet, neither is called by you a Prophet (say they unto us) And therefore your Christ was not the Messiah.  
Answ. Christ was a Prophet, and is so accounted and called by us; as Luke 24. He was a Prophet, and mighty in work and speech; John 4. Sir, I see that thou art a Prophet.  
Quest. They demand here, What did he prophesy of?  
Answ. 1 First, he prophesied of himself; Luke 18.31, 32, 33. and in this verse also he prophesieth of himself, saying, The Son of man shall come in the glory of the Father, etc.  
Secondly, he prophesied of his Disciples, Mat. 10.16, 17, 18. Answ. 2  
Thirdly, he prophesied of the Jews, Luke 19.41, Answ. 3 42, 43, 44. And therefore he was a Prophet, yea the true Prophet, and promised Messiah, Pet. Galatin. lib. 8. pag. 323.  
§. 2 And thou be shall reward every man. Sect. 2  
The Papists object these words, Object. for the proof of the merit of our good works.  
The Apostle, Rom. 11.35. Answ. doth plainly deny that God gives any thing unto any of desert: Who hath given first unto God, and it shall be restored unto him again.  
How can these places than be reconciled? Quest.  
First, God properly is debtor unto none, having Answ. 1 the absolute dominion and Lordship over all creatures.  
Secondly, God therefore is said to reward Answ. 2 men not properly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he performs his promises which are conditional. If the studious Reader would see this Question enlarged, let him read Cameron s. Myrothee. Evang. pag. 44, 45.    

CHAPTER XVII.  

Vers. 1.  VERS. 1. And after six days, jesus taketh Peter, james, and john his Brother, and bringeth them up into a high Mountain apart. 
After six days.  
Quest. HOw may the Evangelists be reconciled concerning this History, S. Matthew here, and S. Mark Chap. 9.2. saying this was after six days, but S. Luke 9.28. saith it was after Eight days?  
Answ. 1 First, by the number of days is meant a short time: he had promised in the two former verses; that some of his Apostles should see his glory, or him in glory, and should have a taste of the glory of the elect, ere long; and this promise he performs within six or eight days, at the most. Aretius. s.  
Answ. 2 Secondly, St. Luke reckons the day upon which Christ made this promise, and the day also wherein the promise was performed: but St. Matthew, and St. Mark reckon only the intermediate days between the making of the promise, and the performance thereof: for there were three sorts of reckoning among the Jews; namely.  
I. Excluso uno termino, & incluso altero, when one of the Terms was included, and another excluded. The jews were commanded to circumcise their Children the Eight day, now if the Child had lived seven days, and a part of the eighth, he was to be circumcised, as if he had lived complete eight days. Now none of the Evangelists do thus account or reckon this History.  
II. Excluso utroque termino; when both the terms are excluded: and thus St. Matthew, and Saint Mark saith, This was after six days, excluding both the day of the promise, and also of the performance.  
III. Incluso utroque termino, when both the terms are included; and thus S. Luke saith, that it was Eight days after. And thus the Evangelists are easily reconciled.   
Vers. 2. And was transfigured before them, Verse 2 and his face did shine as the Sun, and his raiment was white as the light. 
Why is Christ's Transfiguration upon the Mount adjoined next to the foregoing History. Quest.  
First, Christ had promised that some of them, Answ. 1 should see in this life a glimpse of that glory which the Elect have in Heaven: and therefore the Holy Ghost annexeth this History to show how faithful and true Christ is in his promises.  
Secondly; our Saviour had foretold them of Answ. 2 that affliction which attended the faithful in this life verse 24 25. of the former Chapter: Now because a taste of that glory; which they shall be made partakers of, which suffer willingly for Christ, is an excellent means to confirm, and strengthen them against death, and crosses: therefore six days after this sermon, of the crosses of the faithful in this world, he went up into an high Mountain, with three of his Apostles, where he was transfigured, and they made eye-witnesses of his glory.  
Answ. 3 Thirdly, this History follows the former for the strengthening of the faith of the Apostles in Christ: for he having foretell them of his death, verse 21. of the former Chapter, which was now shortly to ensue, lest they should think him to be but a mere man, six days after he took three of them up into a Mountain, that they might know even from the testimony, and mouth of God the Father, that Christ was God, as well as man: yea, no other than the Son of the living God verse 5.  
Object. The Rhemists' object this place for the proof of Transubstantiation: Christ (say they) transfigured his body marvellously in the Mount, as we read Matth. 17.2. Therefore he is able to exhibit his body, under the forms of bread and wine.  
Answ. 1 First, the Argument followeth not; Christ could give a glorious form to his passable body: therefore he can take away the essential properties of his natural body, and yet keep a true body still. Or thus, Christ could glorify his body not yet glorified; Therefore he can, or will, dishonour his glorious impassable body, by enclosing it under the forms of bread and wine, which may be devoured of dogs, and mice; which is honoured, and worshipped of the Angels, and Saints in heaven.  
Answ. 2 Secondly, the question is not so much of Christ's power, as of his will; and therefore the Argument follows not; Christ is able to do it; therefore he will.   
Verse 3 VERS. 3. And behold, there appeared unto them Moses, and Elias, talking with him. 
Object. Many Papists; yea, some Popish Writers hold; That souls after they are departed, may return on earth again, and appear unto men. And for the proof of this, produce this place: Moses and Elias appear unto Christ, and his Apostles, and talk with them: Therefore souls after they are departed, may return on earth again, and appear unto men.  
Argu. 1 First, we grant that God is able to send souls again into the earth, but that it is his will so to do, or that it is necessary so to do, especially, in the days, and places of Christianity, is neither proved by Papists, nor approved by us.  
Argu. 2 Secondly, Moses and Elias appeared not to all the Apostles, but only to three, neither (that we read of) did they speak to those three, or persuade them to do any thing for their honour (as to build Churches in their name) or teach any new Doctrine unto them, which is the common practice of the Popish spirits that appear.  
Thirdly, Moses, Answ. and Elias were not sent to the Apostles (as popish spirits are sent to men) but unto Christ himself only. Object.  
Against this it is objected; If it be thus, than it was needless for the three Apostles to have been there: Christ might have gone up to Mount Tabor alone: but Christ doth nothing in vain; there was some use therefore certainly of their presence.  
It was very necessary, Answ. that they who should be Christ's witnesses, should rightly understand, that both the Law, and the Prophets, do bear record unto Christ, that he should die for the world, and come again in the end, to raise up the bodies of the faithful, and lead them with him into heaven: And for this cause God would have these two excellent Prophets, seen of the Apostles.  
Why do these two above all the rest appear unto Christ? Quest.  
First, that by Moses, who was truly dead, and Answ. 1 by Elias, who was not dead, it might be showed, that Christ is Lord, and Judge, both of the dead, and living.  
Secondly, Moses and Elias appear unto Christ, Answ. 2 for that special conformity, which was betwixt them: for Moses was the giver of the old Law, and Christ of the new; and Elias was a Type of john Baptist, the forerunner of Christ.  
Thirdly, these two appear for the signifying Answ. 3 of the nature, and perfection of Christ: for as Moses was of a meek, and gentle spirit, and Elias of a fiery, when God was dishonoured: so Christ is meek, and gentle, and infinite in mercy, to all penitent, and believing sinners, and souls; but infinite in justice, and fiery indignation against all those, who are impenitent, and disobedient.  
Fourthly, for the eminency of the dignity, Answ. 4 and sanctity, and miracles of Moses, and Elias.  
Fifthly, these two appear, to show, that Answ. 5 Christ came not to destroy the Law, or the Prophets, but to fulfil the Law, and verify the Prophets.   
VERS. 4. Then answered Peter and said unto jesus, Verse. 4 Lord, it is good for us to be here; if thou wilt, let us make here three Tabernacles: one for thee, and one for Moses, and one for Elias. 
§. 1. Lord, it is good for us to be here. Sect. 1  
St. Bernard applies this briefly to Religion, or the true spiritual Spouse, and Church of Christ: It is good to be here; that is, in Religion, and the true Church: it is good; yea, very good to be a member of this little house, and to be truly religious, and that in many regards, viz.  
First, because those who live in the Church, and are of the Church, live more pure, and holy lives, than those do, which are without.  
Secondly, because those who are of the Church, and are truly religious, sin much seldomer, then do they, who are either without the pale of the Church, or are irreligious in their lives; for these sell themselves to work wickedness, and that frequently; but those only sometimes, through infirmity, and frailty: Now there are three reasons, why the religious sin seldomer than the other: namely,  
I. Because he carefully avoids all evil occasions, or occasions of evil; but those who are not of the Church, run into them.  
II. Because he carefully avoids all evil customs, and labours to resist them; but the other makes custom a law, and is led thereby.  
III. Because he carefully shuns the company, society, and conversation of wicked men, but the other rusheth thereinto.  
Thirdly, it is good for a man to be religious, and a member of Christ's Church, because such rise from sin more quickly; they sometimes fall (as was said before) but they lie not long, but speedily renew themselves by repentance: but those who are not of Christ's fold, and flock lie, and continue in sin; yea, wallow in the puddle of iniquity, not hastening at all to come out of the jaws of Satan.  
Fourthly, it is good for a man to be in, and of Christ's Church; because than he will walk more warily, and circumspectly. Religion is a School of wisdom, wherein he learns the wisdom of God, and how to direct his steps, in the ways of God, Ephes. 5.15. Now this wisdom whereby we may be enabled to walk warily, is acquired by these means, and ways; namely  
I. It comes from God, and is procured by faithful, and fervent prayer, james 1.5. If any man lack wisdom, let him ask it of God, etc.  
II. It is learned by the reading, hearing, meditating, and studying of the holy Scriptures, Psal. 119 9.105. And  
III. By the godly exhortation, admonition, advice, and counsel of good men. And  
iv By experience, which is the Mistress of things: Paul would have us not to be ignorant of Satan's devices, but learn his craft, and policy; and mark what occasions of evil he doth offer unto us, what impediments he casts in the way, to hinder us from that which is good; and how he watcheth his time, and opportunity to tempt us unto that which is evil: that the experience of these may make us avoid them the better.  
Fifthly, it is good for a man to be truly religious, because such have peace, quiet, and spiritual security, Matth. 11.29.30. Those who belong not unto God's Church, have care, disturbance, fear, and trouble: yea safety no where; for the wicked flee, when no man pursues them: but unto the righteous, there is peace, and a sure resting place.  
Sixthly, it is good for a man to be of God's flock, and one of his fold, because such have internal joy, comfort, and consolation: yea, can rejoice in the midst of affliction. Now this spiritual rejoicing springs from these three roots: to wit  
I. From humility in the understanding. And  
II. From purity in the affections. And  
III. From sincerity and truth in the performance of the good will of God. For he that is humble, and lowly in his own eyes, and base and vile in his own conceit, and pure in his heart and affections, and sincere in his life, and without hypocrisy in his obedience: cannot but have a great deal of joy, and rejoicing within.  
Seventhly, it is good for a man to be a member of Christ's Church; and a servant in this house, because than he shall always dwell in Christ's presence, and be in his sight. Peter saith here: Master it is good for us to remain where we are; and why? because Christ was there, and because he was ravished with his glory. So those who are of his little flock shall always enjoy his presence, and see his face.  
Eighthly, it is good for a man to be a religious member of the Church, because than he shall enjoy the society of the Saints: Peter shown the delight he had in the company of Moses, and Elias, by his desire to make Tabernacles for them; and great is the comfort that the Children of God find in the society one of another; but the joy they shall have in the fellowship of the Saints in Heaven passeth knowledge, and exceedeth expression.  
Ninthly, it is good for a man to be a member of the spiritual Church, because than he will not regard, nor inordinately love the world: Peter forgets the world, and all the pleasures and delights thereof; saying Master It is good for us to be here: and those whose hearts are ravished, and inflamed with the love of God, and who are assured of a portion in the Kingdom of Heaven, do lightly regard the things of this world.  
Tenthly, it is good for a man to be in the fold of the true Church, because than he will die the more confidently and cheerfully; whereas on the contrary the remembrance of death is bitter to of those who are without the wall of the Church.  
Lastly, it is very good for a man to be in the Church Militant, because great shall his reward and glory be in the Church Triumphant: but of this we spoke before, Chap. 16 26. And thus we see that it is good for us to be here, viz. in Religion, and the true Church.  
§. 2. Let us make three Tabernacles. Sect. 2  
The Papists say, that the Pope cannot err, Argum. we deny this, and prove the contrary by this Argument. If Peter may err, yea did err, than the Pope (which they say is his successor) cannot be exempted from erring, but is subject to err.  
But Peter erred; therefore the Pope may.  
That Peter erred, St. Hierome proves from this place, and that  
First, because he was contented and sufficiently satisfied in the contemplation of Christ's humanity: whereas blessedness is essentially placed in the contemplation of his Divinity, which St. Peter then saw not.  
Secondly, because he sought and desired a mansion on earth, whereas he should have desired a heavenly mansion; according to that of the Apostle, we have here no abiding City, but we seek one which is to come.  
Thirdly, Peter erred because he was unmindful of the rest of the Apostles, whereas he should have wished them the enjoyment of the society of their Saviour, as well as himself: but contrarily he saith, Master it is good to be here, although there be but a fourth part of thy Disciples with thee.  
Sect. 3 §. 3. One for thee, one for Moses, and one for Elias  
Quest. Whether do the blessed souls being separated from the bodies know one another? Or whether shall the Saints know one another in Heaven?  
Answ. That they shall, appears by these reasons; namely,  
First, Adam in his estate of integrity knew Eve as soon as he saw her; Genes. 2.23. Therefore in heaven much more shall the Saints know one another, because their knowledge is there more perfect (in degrees) than adam's was in Paradise.  
Secondly, because Peter here having but a taste of the glorious estate, and condition of the Saints in Heaven, knows Moses and Elias: and therefore those who are perfectly glorified shall much more know one another.  
Thirdly, the Saints in Heaven shall mutually love one another, with a true, and perfect love: and therefore also shall know one another. A man may love things which he never saw, but scarcely things which he never knew.  
Fourthly, those who are in Hell, are endued with such a knowledge, that they can know this or that man: Dives being in Hell, sees, (that is knows) Lazarus in Abraham's bosom: and this knowledge is given them for an augmentation of their torment. And therefore much more the elect and blessed Spirits know one another, because that adds unto their happiness, and helps to make it complete.  
Fifthly, the near Relation the Saints have one unto another helps to convince this truth: For what are they? They are all Children of one father; all Servants of one Master; all members of one body: and therefore undoubtedly they shall all know one another.  
Sixthly, but yet no carnal thoughts, or imaginations must be had, either concerning the knowledge, or the love of the Saints in Heaven: as though a man should know his wife, or Children, or friends better than others, or love them better than others: for this conceit savours of the flesh, and flesh and blood cannot inherit the Kingdom of Heaven, all things there being spiritual: for as there shall be a new Heaven, and a new earth; so also there shall be new men, and new affections, and new loves which shall be perfect, and without any dregs.   
Verse 5 Vers. 5. While he yet spoke, behold a bright Cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son in whom I am well pleased: hear him. 
§. 1. And behold a voice came from Heaven: Sect. 1  
It is not unworthy our Observation, to mark, That God revealed himself to his servants, four manner of ways, to wit,  
Now of these three we have to treat of elsewhere. 

First, by the gift of Prophecy.  
Secondly, by ordinary inspiration of the Holy Spirit.  
Thirdly, by Vrim, and Thummim, light and perfection.    
Fourthly, by Bath-col, per filiam vocis by a little small voice, or an echo, whereby he answered his servants: job calls this vox in silentio, job. 4.16. a silent voice, And thus God revealed himself, to these three Apostles in this place: for There came a voice from Heaven. Syrus, filia vocis, The Daughter of a speech.  
§. 2. This is my beloved Son, in whom I am well Sect. 2 pleased.  
What necessity was there now of this voice unto these, Quest. who already believed that jesus was the Son of God, and most dear unto his Father? It was more needful to have been heard in jerusalem, by the Priests, Scribes, and Pharisees, who did not believe it, but rather contemned and despitefully used him?  
First, it was requisite and necessary, that these Answ. 1 Disciples should hear this voice, that this faith which they were to confess, might be confirmed unto them, by the Revelation and voice of the Father. These Apostles were to be Christ's chief witnesses, and were indeed the three chief Apostles; and therefore it was not without need that they should hear this voice, both for their own further confirmation in faith, and for the edification and corroboration of the rest of the Apostles, and other faithful men and women, 2. Peter. 1.17, 18.  
Secondly, it is requisite that these Apostles Answ. 2 should hear this voice, because although they believed Christ to be the Son of God, yet they did not perfectly obey him in all things, as is evident by their forsaking of him, and leaving him in the time of his suffering: and therefore they hear a double voice, to wit,  
I. This is my beloved Son: and this was for the strengthening of their faith,  
II. Hear him: and this was for the corroborating of their obedience.   
VERS. 9 And as they came down from the mountain, Verse. 9 jesus charged them saying, Tell the vision to no man, until the Son of man be risen again from the dead. 
Why did Christ forbid the publication of his Transfiguration until his Resurrection. Quest.  
First, to teach us, to hid our own excellency, Answ. 1 so long as we live: that is, if God have endued us with singular gifts and graces, we must not hold them forth, through pride or for the applause of men, but rather (as it were) conceal them, that none may judge us to be proud of any thing in us, or highly conceited of ourselves.  
Answ. 2 Secondly, Christ would not have it yet discovered, lest for the greatness and wonderfulness of the thing, it should not have been believed: and therefore they must not divulge it until as wonderful a thing as this is known unto many; namely, that by his own power he conquered death, and risen from the grave.   
Vers. 10, 11, 12, 13. And his Disciples, asked him saying. Verse. 10.11.12.13. Why then say the Scribes, that Elias must first come? And jesus answered, and said unto them, Elias truly shall first come, and restore all things: But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Then the Disciples understood that he spoke unto them, of john the Baptist. 
We must here observe: That the Jews expect Elias Tishbites, to be the forerunner of Christ: and they have a Proverb when they cannot resolve any hard question to their Scholars; Tishbi solve● nodos, & quaestiones, (Talmud.) When Elias Tishbites shall come, he will resolve all doubts, and questions: But this will be, as we say, Ad Graecas calendas.  
For Elias is come already, and they have done to him what they please.  
Object: Not only Jews, but some Christians also hold that Elias is not yet come; and amongst many, Christopher Castrus the jesuite, on Malach. 4.8. concludeth it, because it was the voice of the Jews, and the expectation of the Scribes and Pharisees who said that Elias should come before Christ's glorious appearing.  
Answ. 1 First, the Jews did expect the coming of their Messiah, to be glorious in all worldly Pomp; and therefore it follows not: They expected the coming of Elias; Therefore he must come.  
Answ. 2 Secondly, our Saviour indeed saith here Elias truly shall first come, and restore all things, but though these words were spoken after john th● Baptist was beheaded, yet Christ meaneth not that Elias shall come corporally: but in answering his Disciples he propoundeth the objection of the Jews, which they before alleged more briefly, and speaketh according to their opinion: Elias indeed shall come; and then in the verse following he saith unto his Disciples thus in effect, by way of correction, whatsoever the Scribes say or affirm concerning Elias his bodily coming; is not literally to be understood; but I say unto you, that Elias is come already. And what he saith to his Disciples here, he saith to the people. Matth. 11.14. If ye will receive it, this is Elias which was for to come. He fore-knew that some would not believe him; and therefore he said if ye will receive it, this is Elias: this john (who then did live) is Elias not which shall come (for this is the exposition of the Jews) but this john is that Elias, which was to come, and now is come; and the prophesy fulfilled Doctor Kellet Miscel. lib. 3. Cap. 1. pag. 177.   
Vers. 17. Then jesus answered, and said: Verse 17 O faithless and perverse generation, how long shall I be with you? how long shall I suffer you: bring him hither to me. 
§. 1. O faithless generation. Sect. 1  
What faith was this which Christ desired in his Disciples, Quest. and for the want whereof he upbraids them? For if this faith were the faith of Miracles, than Christ seems to be to blame, to be angry for the want of this faith in any, seeing neither every believer hath this faith, nor is it necessary that they should have it. Again, if this faith which Christ desires be the justifying faith, than he seems to be no less to blame, because he requires of them who have justifying faith, that they believe those things which are not contained in the Object of a justifying faith namely miraculous effects; as to cast out Devils, and the like.  
First, hereunto we answer, that faith in general, Answ. 1 is a firm, sure, and constant assent of the mind, which we give unto God speaking unto us in his word.  
Secondly, the word of God doth either, Declare, Answ. 2 and Show, or Promise; and hence ariseth a distinction of faith, for we either believe God when he showeth any thing unto us, or when he promiseth any thing unto us.  
I. We believe those things which God declares and shows unto us, whether bypast or to come, as, that the world was created, and that there shall be a day of judgement.  
Secondly we believe those things which God promises, and this God requires of him to whom the promise is made, that he believe that the thing promised shall be made good unto him.  
Thirdly, the divine promises of God made in Answ. 3 the word, are either;  
I. Special; and these are such as are made to some certain persons, Or  
II. General, which are made unto all.  
First, sometimes God makes some special promises to some particular persons; as he promised to his Apostles, that they should be able to cast out Devils, if they would but believe.  
Secondly, sometimes God makes some general promises unto all, and thus he promiseth life eternal unto all men if they will but believe. john. 5.9 unto 16.  
Fourthly, that faith which is exhibited to a Answ. 4 special promise, and that which is given to a general, agree in this: that as; that which is promised generally comes to pass if it be believed, and comes not to pass if it be not believed; because if such promises be not credited, God is made a Liar, as much in man lies; and therefore justly he refuseth to do what he promised, the condition on man's part not being fulfilled: So, as often, as that which is specially promised is believed, it comes to pass; according to the promise made, but if the promise be not believed, it comes not to pass.  
Fifthly, these things premised we answer thus to the Question: The Question was, in what credulity our Saviour upbraids, and taxes both in his D●isciples, and the Jews; or why he twits and reproacheth them both for want of faith? And the Answer is because neither the one nor the other believed his word.  
I. Christ had given power to his Apostles to cast out Devils, but they believe not this word of their Masters, because if they had believed it, they should then have cast out all unclean Spirits.  
II. Christ had openly professed to the jews, that he was the promised Messiah, and the Son of God, and therefore had power to cast out Devils, and to work Miracles, and to give health and salvation to all those who would believe in him, but they doubted of this, and would not credit it; and therefore both Disciples and jews, are here justly taxed, and called a faithless generation.  
Sect. 2 §. 2. And perverse generation.  
Our Saviour by this exprobration of his Disciples, and the jews, would teach us what all men are until they be truly converted, and turned unto God: namely, faithless, and perverse: From whence two Questions will arise.  
Quest. 1 What names are given by Christ unto natural men, or all men before their conversion?  
Answ. The appellations given unto them by Christ are many; and therefore I but only name them. The natural, and unregenerate man is called  
1. First, an evil man, Luke 6. The evil man out of the evil treasure of his heart. etc.  
2. Secondly, flesh john 3. That which is borne of the flesh, is flesh. etc.  
3. Thirdly, flesh and blood: Matth. 16. Flesh and blood hath not revealed this unto thee etc.  
4. Fourthly, the world: john 1. The world knew him not.  
5. Fifthly, terrene, and earthly: john 3. He which is of the earth is earthly, and speaketh of the earth.  
6. Sixthly, the Children of this world. Luke 16. The Children of this world are wiser. etc.  
7. Seventhly, a wicked, and adulterous generation, Matth. 12.  
8. Eighthly, a faithless and perverse generation: in this place.  
9 Ninthly, a generation of vipers, Matthew 12. and 3.  
10. Tenthly, corrupt and rotten Trees, Matth. 7.18.19.  
11. Eleventhly, the Children of that evil one, the Devil: Matth. 13. and John 8.  
12. Twelfthly, stony, and thorny fields, Mat. 13.  
13. Thirteenthly, lost sheep, Matth. 15. Luke 15. and a lost groat, Luke 15.  
14. Again, Prodigal Children, Luke 15.  
15. Again evil servants. Matthew 18. and unprofitable servants, Matth. 25.  
16. Again,  Stewards, Luke 16.  
17. Again, foolish Virgins, Matth. 25. and foolish men, Matth 7.  
18. Again, Idle Servants, Matth. 20.  
19 Again, Men that fit in darkness, and in the shadow of death. Matth. 4. Luke 1.  
20. Again, Plants not planted of the Father, Mat. 15.  
21. Again; they are called Workers of Iniquity, Matth. 7. And  
22. Lastly, dead men; let the dead bury their dead, Matth. 9 And thus by these names we may learn what we are by nature; that so loathing our selus, and detesting our present condition, we may flee unto Christ for freedom from it.  
What are the properties of natural, and unregenerate Quest. 2 men?  
First, they want original righteousness, having Answ. 1 lost it by Adam's fall.  
Secondly, instead of that original righteousness, which was in them at first, they have unrighteousness, and original corruption, or sin in all their parts, working that which is contrary to the will, and word of God, both in the internal motions of their mind, and will, and in their external members, Matth. 7. and 12. and john 8.  
Thirdly, they are the slaves of Satan, Mat. 12 Answ. 3 john 8. and 12. and 14.  
Fourthly, they are guilty, both of the wrath Answ. 4 of God, and of corporal punishment, and of eternal death, john 3. Luke 13. and 16. and john 8.   
VERS. 18, 19, 20, 21. And jesus rebuked the Devil, and he departed out of him; Verse. 18.19, 20.21. and the child was cured from that very hour: Then came the Disciples to jesus apart, and said, why could not we cast him out: And jesus said unto them, because of your unbelief: for verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this Mountain; remove hence to yonder place; and it shall remove, and nothing shall be impossible unto you. Howbeit, this kind goeth not out, but by fasting, and prayer. 
I have spoken something already, for the satisfaction of the vulgar Reader, concerning the weapons against Satan, and the power which some wicked men may have over him, and the means, and ways, both wicked, and warrantable, by which he is, or may be cast out, and dispossessed [Chap. 4.4. § 1. qu. 1, 2. and Chap. 7.22. §. 3. qu. 1, 2, 3. and Chap. 8.16. qu. 1, 2. and verse 28. §. 1, 2. and Chap. 12.22. §. 2.]  
Our Saviour here, saying; If ye have faith, ye Quest. 2 may remove Mountains, may move this question.  
Whether the Apostles, or any other did ever remove Mountains?  
First, certainly the Apostles would have removed Answ. 1 Mountains, if they would; because Christ's words are true, and they had a particular persuasion, through faith, to effect this, or that miraculous thing.  
Secondly, others fare inferior to the Apostles in faith, and holiness, have removed Mountains (as follows by and by) and therefore no doubt, but they could have done so also, if need had required.  
Answ. 3 Thirdly, many things; yea, many great things certainly were done by the Apostles, which are not recorded: and therefore we know not, but they may have removed Mountains, although no such thing be upon record.  
Answ. 4 Fourthly, greater things than these were done by the Apostles, and are recorded to have been done by them; [as to restore the dead to life, for to call bacl a soul to the body, is more than to remove a Mountain] and therefore if they did not remove mountains, yet without doubt, they could have done.  
Answ. 5 Fifthly, Eusebius (Eccles hist. lib. 7. cap. 25.) relates; that one Gregory, a Bishop of Neocesarea; [when there was need to build a Church in a certain place, being too narrow, by reason of a great River on the one side, and a mighty high Rock on the other] by continuing there all night in fasting, and prayer, prevailed with the Lord so, that in the morning the Rock was removed so fare off, that there was space enough left to build, according to their desire. And Faber saith, that he read in the History of the Tartars, of a certain holy man, who when the Tartarians mocked the Christians with this; That their Master promised them, that if they had faith, they should remove Mountains; as if this were most absurdly spoken, obtained by prayer the removal of a certain Mountain there, thus stopping their mouths.  
Answ. 6 Sixthly, by this removing of Mountains is meant the effecting of most difficult things in general, and even of removing such huge masses of earth in particular, when God will for his own glory.  
Answ. 7 Seventhly, we must observe, that there are three sorts of faith mentioned in the Scriptures: namely,  
I. An historical faith, whereby all things are believed to be so, as they are propounded in the Scripture; and this faith is common, both to the wicked, and righteous, james 2.  
II. A justifying faith, whereby a man believes the promises of God, and apprehends the mercy and grace of God in Christ, applying it unto himself: and this faith is peculiar to the righteous, and not communicable unto the wicked.  
III. A miraculous faith, whereby a man firmly believes, that nothing is impossible unto God (no not to remove Mountains) and withal his mind is driven, and moved, by some motions, and blasts of the spirit, to effect some great, and wonderful thing; and this faith is neither peculiar to the righeous, nor to the wicked, but common to both. For the understanding whereof, observe.  
First, this miraculous faith is peculiar (I conceive) to Christians; that is, to the outward visible Church, and cannot be in one, who is not of the Church.  
Secondly, this miraculous faith, is not common to all Christians, or unto every particular member of the Church; whether wicked, or righteous, but is peculiar unto some only.  
Thirdly, as this faith is not common to all the wicked in the Church, so neither to all the righteous: and herein it differs from justifying faith; for this is given to all the righteous, but not that.  
Fourthly, as this faith of Miracles belongs not unto all Christians, so neither unto all times, or ages of the Church; but is proper unto some persons only in the Church, and unto some ages of the Church, 1 Cor. 12.9.  
Fifthly, this miraculous faith can save none; because it is given to the wicked, as well as to the righteous; and because it doth not change the heart, and affections; and because it may be without love. And this is that faith, which our Saviour in this place speaks of.  
Our Saviour in saying here, that unclean spirits are not cast out, but by fasting, and prayer, may move these two questions, which follow.  
How may men be delivered out of the snares Quest. 3 of Satan, that are taken captive by him?  
By two ways are unclean spirits cast out: namely,  
First, by the extraordinary gift, Answ. and faith of miracles, which though it continued some ages after the Apostles, till the Gospel was universally planted; yet we hold it generally to be ceased now.  
Secondly, by the ordinary means of fasting, and prayer, which our Saviour prescribeth in this place. By which means we doubt not, but even in these days, when it pleaseth God, Satan is chased from the possession of Christ's members. We have an example hereof in Luther, who by these means, was a means to free a young man from the Devil's power. The History is this: A young man (as is credibly reported) having bound himself by obligation to the Devil, and sealed the bond, and subscribed it with his blood to give him his soul; so he would satisfy his desire, and wish, with money, grew in short time to great wealth: Now the matter being disclosed with much ado to Luther, he calleth the Congregation together, and joineth in prayer for this young man; and as they prayed, the obligation was cast in at the window. For p. 864.  
What are the benefits of fasting, that our Saviour Quest. 4 conjoins it here, with this powerful, and prevalent means of prayer?  
The benefits of fasting are great; Answ. namely  
First, he that fasteth much, hath not such need of worldly things, and so is more free from covetousness, and more inclined to mercy. And  
Secondly, he is made more light, and watchful in prayer, and not sluggish, and drowsy; and so in prayer becomes most powerful against the Devil.  
Thirdly, he that fasteth, and prayeth, hath two wings, whereby he fleeth more swiftly, than the very wind.   
VERS. 24, 25, 26, 27. And when they were come to Capernaum, 
Vers. 24.25, 26, 27  they that received tribute money came to Peter; and said, Doth not your Master pay tribute: He saith, yes. And when he was come into the house, jesus prevented him, saying, what thinkest then Simon? Of whom do the Kings of the earth take custom, or tribute, of their own children, or of strangers?  saith unto him, of strangers. jesus saith unto him then are the children free. Notwithstanding, lest we should offend them, go thou to the sea; and cast an hook, and take up the fish that first cometh up; and when there hast opened his mouth, thou shalt find a piece of many: that take, and give un●o them for me, and thee. 
Sect. 2 §. 2. They that received tribute money.  
The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Didrachmum, we English it Tribute money: The Syriak readeth Duo zuzim; now that coin which was termed Zuz by the Hebrews, was answerable to the Roman Denair, whence it appeareth that it valued of ours, j s. 3. d. fifteen pence.  
Quest. Moses saith, Exod. 30.13. The half shekel shall be an offering to the Lord: how then came it to pass, that this half shekel was paid to the Roman Emperors?  
Answ. 1 First, some are of opinion, that the poll money, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this verse, and the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the penny, Matth. 22.19. were not all one: for this was imposed as tribute, by way of conquest, upon the jews, according to their substance; the other they used to pay by the poll to the Temple; which the Romans also usurped to themselves, and diverted it from the original use. Viller. Annot. Matth. 22.19. But of this more afterwards, Chap. 22.19.  
Answ. 2 Secondly, josephus saith, that Vespasian enjoined the jews, yearly to bring binas drachmas, two drachmas into the Capitol. And junius thinks, that there were two kind of the coin, called Denarius, the one of the Sanctuary, which was double to the common, and equivalent to the didrachma, or half sickle; and by this the Priests accounted, and the Publicans, and Toll-gatherers by the other. But Denarius being a latin name, and part of the tribute, which they paid to the Romans, and consequently, a civil, and profane payment; it is not like that it was reckoned after the account of the Sanctuary.  
Answ. 3 Thirdly, neither was this Denarius the same, with the Didrachma, the half sickle, mentioned in this place; for the Denarius, and Roman penny, is almost the same with the Grecians Drachma, the eighth part of an ounce, and the fourth part of a sickle, and the tenth part of the French Crown; that is, three shillings six pence French: Budeus; and about six pence half penny sterling, or thereabouts: it was as much as an old Groat, when eight Groats made an ounce.  
Answ. 4 Fourthly, this therefore is most likely (saith Doctor Willet upon Exod. 30.13. qu. 20.) that both in this place, and also Chap. 22.19. mention is made of tribute, or poll-money, as the Syrian Interpreter calls it Argentum Capitationis, head or pol-mony Mark 12.14. But Beza saith, that in his ancient Greek Copy, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribute, he found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, head money, in that place of Saint Mark.  
Sect. 2 §. 2. Came unto Peter.  
These words are urged by Canisius, Observe. to prove the Primacy of Peter, because the Receivers of custom come unto him.  
First, among the twelve Apostles, Peter (wee Answ. 1 grant) had a threefold privilege, or prerogative; as namely,  
I. Of authority: now by the privilege of authority, I mean a pre-eminence, in regard of estimation, whereby he was had in reverence above the rest of the twelve Apostles; for Cephas, with james and john, are called Pillars, and seemed to be great, Gal 2.6.9.  
II. He had the prerogative, and pre-eminence of Primacy, because he was the first named, as the foreman of the Quest, Matth. 10.2.  
III. He had the privilege of principality among the twelve, because in regard of the measure of grace, he excelled the rest; for when Christ asked his Disciples, whom they said he was; Peter as being of greatest ability, and zeal, answered for them all, Matth. 16.16. I use this clause, among the twelve, because Paul excelled Peter, every way in learning, zeal, and understanding, as fare as Peter excelled the rest.  
Secondly, but we deny, that Peter was the Answ. 2 Prince of the Apostles, or the Monarch of the Church. I enlarge not this, because we have proved it sufficiently before, Chap. 10.2. §. 2. and also have much further to clear it afterwards.  
§. 3. Of whom do the Kings of the earth take Sect. 3 custom, or tribute?  
How came it to pass, that this half shekel, Quest. or Didrachma (which at first was ordained to be paid, as an offering to the Lord, Exod. 30.13.) was paid by Christ, and others for tribute, unto the Roman Emperors?  
It so pleased God, that this portion which was first set apart, for the use of the Temple, Answ. was usurped by the Roman Emperors, and turned to a civil use: and that.  
First, because Dei jugum excusserant, they had cast off the Lord's yoke, the Lord departed from his right, and delivered them over unto ha●d Lords, Calvin. And  
Secondly, because they gave but with a grudging mind to the Temple, they are now turned over unto others; for so it falleth out often, that Quod Deo denegamus & hostis heripiat, what we deny unto God, the enemy taketh away. Gelas. in Exod. And  
Thirdly, because by the coming of Christ, the external worship prescribed by Moses, was to be abolished, God would have this pension taken away from the Temple, whereby it was maintained. Simler. s Exod. 30.13. And  
Fourthly, although our Saviour did pay this tribute, yet did he not thereby approve the unjust exactions, and impositions of the Romans; but giveth (for, or in, the doing of it this reason) lest we should offend, that is, Ne suspici●●em illis demus, etc. lest we should give them occasion of suspicion, as though we should be seditious, or disturb the Kingdom, 
h Muscul. s.  Christ therefore by his example teacheth the people, not to move any tumult, or sedition, about their tribute, as they had before time. but willingly submit themselves to that yoke, which for their sins was laid upon them.  
Sect. 4 §. 4. Then are the children free.  
Object. 1 These words are objected by Sampsons' Foxes, the Anabaptists, and the Papists, whose heads are diametrally opposite, but in their tails they carry firebrands, for the destruction of Protestants, and the truth which they profess.  
Answ. The Anabaptists object this place against Christian Magistrates, and Governors thus: Christ here saith; that the King's sons are free from tribute; and therefore, so are also the sons of God from subjection unto any, but only Christ.  
Christ speaketh this of himself, who by his birth was Heir to the Crown, and Kingdom of the jews; and therefore by right was to pay none; neither did, but for avoiding of offence only (as Mr. Perkins thinks, although some others think otherwise, as follows in the next question:) wherefore this place serves not at all, for freeing of others from obedience to the civil Magistrate, or any Christian Governors.  
Object. 2 The Papists object these words, to prove; that the goods of the Clergy, both secular, and Ecclesiastical, are, and aught to be exempted from paying of tribute to Princes: some of them reason thus, out of these words; Christ saith to Peter, What thinkest thou, Simon? of whom do the Kings of the Nations receive tribute, of their own, or of strangers? Simon answered, of strangers: the Lord said, then are the children free. But Clergymen are the children of the kingdom, therefore they ought to be free. Thus reasoneth Marsilius de Milan, and the Rhemists, Mat. 17. sect. 8. Bellarmine reasoneth thus; The children of Kings, with their families, are exempted from paying of Tribute, Mat. 17.26. but the Clergy properly belongs unto the family of Christ; and therefore they are exempt from tribute.  
Answ. 1 First, here is a gross absurdity committed on all hands; for they teach, and hold that the Clergy have not this liberty, and immunity from paying of tribute, by the Law, or word of God, but by the grant of Princes themselves (Rhemist. Ann●t. Rom. 13. §. 5. & Bellarm. de Cl●ricis, cap. 28.) and yet they go about (against themselves, and their own assertion) to prove this Tenet from Scripture.  
Answ. 2 Secondly, to Marsilius his Argument, Bellarmine himself gives a double answer, viz.  
I. That by this reason, all Christians, as well as Clerks, should be exempted from tribute; because they are all the sons of God, being born a new in Baptism.  
II. Christ speaketh only of himself; that as King's children are freed from tribute, so much more he (who is the son and heir apparent of the King of kings) should be exempted from all temporal tribute.  
Answ. 3 Thirdly, Christ standeth not upon any such privilege, as he might justly allege; but notwithstanding lest he should offend, yieldeth to pay tribute: therefore by the words of our Saviour, it is scandalous and offensive for any to plead privilege in denying Tribute to Princes: and thus answers D. Willet, Symps. pag. 166. But Dr Amesius (Bell. enerv. tom. 2. p 147.) affirms (and that with reason) that Christ himself, as he was subject to the Law, was bound to pay this Tribute, and Custome-mony: and therefore (as Cajetan well observes) if he had not done it, he had given an active, not a passive offence. Ne scandalizemus, dicit, non ne scandalizentur, v. 27. He doth not say, We will pay, lest they should be offended; but lest we should offend: as though (in regard of his subjection to the Law, whereunto he was made subject for us) he had offended if he had not paid: although true it is, that as he was considered as the Son of God, he was not bound unto any such payments, being superior unto all Kings, and the greatest earthly Monarches but only his substitutes or deputies. Now howsoever we consider Christ, whether simply, as God, (and so subordinate unto none) or as man (and so made subject to the Law:) yet this act, or these words of his, will exempt none from paying of Tribute to Princes; for that which Christ did as God, is no precedent for mortal men to imitate (neither are the Papists so impudent as to avouch it:) and as man we see he paid Tribute, and was so to do: and therefore until the Popish Clergy be Gods, and not men, they cannot be exempted from these Customs and Tributes by our Saviour's words.  
Fourthly, learned Cameron answers here, that the Answ. 4: producing of this place, for the confirming of this Popish Tenet, is nihil ad rhombum, nothing at all to the purpose: because the Tribute which is here required of Christ, and paid by him, was not that which belonged unto the Magistrate, but (which by the prescript of the Ceremonial Law) was to be paid for the use of the Sanctuary. And therefore, this is no ground for nonpayment of Tribute to Princes. His grounds and Arguments are , and convincing, but I set them not down, because they are something large. See Cameron, Myrothee Evang. in Mat. 17 24 pag. 54, 55, 56.  
Fifthly, Sed dato, non concesso; but suppose we Answ. 5 should grant this (which we must not) that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate, and that Christ exempted both himself and his Disciples from it, so long as he was with them in the earth: yet it follows not hence, that this immunity and privilege belongs unto the Apostles successors. For  
I. Although Christ were free from the payment of these Taxations, and Toll, and Tributes to the Magistrate; yet it follows not hence, that this privilege belongs unto the Ministers of the Church, by right.  
II. Although the Apostles of Christ were free from the payment of Tribute to Princes, so long as their Master lived with them; yet it doth not follow hence, that this privilege belongs to the Apostles successors. If the Reader would see both these demonstrated, and the Argument prosecuted, let him read the forenamed Author. Cameron, pag. 57, 58.  
Answ. 6 Sixthly, for fear we should want weapons, Bellarmine hath put a sword into our hands for the conquest of himself: and by the same reason that he confutes Marsilius, is himself confuted. By Marsilius Argument, all the faithful (saith Bellarmine) are exempted from paying of Tribute to the Magistrate: And why? Because they are all God's sons. By Bellarmine's Argument (say I) all the faithful are exempted from paying of Tribute to Christian Princes, or others: And why? Because they are all God's servants, and of his family, as well as the Clergy are. We of the Ministry are called Clerks, or Clergymen, that is, God's portion, or inheritance: now are not faithful people so also? God, we know, is no respecter of persons, (Acts 10.34.) and therefore he respects a faithful sheep as much a faithful shepherd, Caeteris paribus. But Bellarmine saith, that Ministers properly belong unto the family of Christ. Are faithful people than retainers, or hangers on? are they not as properly of God's family, as Ministers are? yea, doth not the Apostle totidem verbis, call them, and say of them, that they are of the household of Faith, Gal. 6.10. and of the household of God, (Ephes. 2.19.) and fellow Citizens with the Saints.  
Sect. 5 §. 5. Liberi: children are free.  
Quest. What freedom doth our Saviour here speak of?  
Answ. There is a double liberty, namely,  
First, spiritual: and thus all Christians are made free; because by Christ they are freed from the yoke of sin, and bondage of satan: according to that of our Saviour, If the Son have made you free, then are you free indeed.  
Secondly, corporal: and thus the faithful are not freed from tribute, but bound to pay it, according to that of our Saviour, Give to Caesar, those things which are Caesar's; and of the Apostle. Give tribute to whom tribute is due, and custom to whom custom longs. And this is the answer of that ingenious, Papist Carthusian upon this place, who saith indefinitely, Fideles tenentur ad tributa, the faithful are obliged to pay tribute unto Magistrates, neither excluding Clergy nor Laity; Carthus. s. pag. 147. a. initio.  
§. 6. Thou shalt find a piece of money. Sect. 6  
The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stater; which we English a piece of money at large, but it contained precisely two Didrachma. For the tribute money to be paid for each person, was Didrachmum, as is evident from verse 24. (And they that received Didrachma, came unto Peter, etc.) And this Stater was paid for two, namely, for Christ, and Peter, verse 27. and the value of it was about 2 s. 6 d. half a crown. For we must observe, that every person was taxed at two Drachmas, or Roman pence, which two pence made the Didrachma; that is, the double Groat, or half Sickle, which every one was set at: and two of those double Groats made but one Stater, which is usually translated, a piece of twenty pence; but it was a full Sickle, which was half an ounce, and consequently a third part more, namely (as was said) thirty pence; which Peter here paid for his Master, and himself.  
§. 7. That take, and give for me and thee. Sect. 7  
We, against the Church of Rome, affirm, Argum. that the Clergy are liable to pay Tribute, Subsidies, and Taxes unto their Princes: and we prove it from this place, where our Saviour (as we see) pays poll-mony; and Rom. 13. where every soul is commanded to be subject to the higher powers; and there, verse 5. paying of Tribute is made a part of subjection: the Argument therefore thus followeth, Clergymen are subject to Princes, therefore they ought to pay tribute.    

CHAPTER XVIII.  
Verse 1 VERS. 1. At the same time came the Disciples unto jesus, saying, Who is the greatest in the kingdom of Heaven? 
Quest. WHy is the kingdom of God, and of Christ, here called the kingdom of Heaven?  
Answ. 1 First, because the King of this kingdom, is not terrestrial, or from earth, but celestial, from Heaven.  
Answ. 2 Secondly, because the seat of this King, is not in earth, but in heaven, there he reigns, and from thence he manifests his justice and power.  
Answ. 3 Thirdly, because the members of this kingdom, are the faithful, who although in regard of their natural condition, they are terrene, & animal, yet assoon as they are admitted into this kingdom, they are made celestial and spiritual. For such as the King is, such he makes his subjects to be. And therefore, although the faithful are conversant in the earth, yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or conversation in Heaven.  
Fourthly, because the certain seat of the Subjects Answ. 4 of this kingdom, is no otherwhere than in Heaven: and therefore they are in the earth as strangers and pilgrims, and are accounted of the world as Aliens, and Foreigners.  
Fifthly, this kingdom of Christ is called Heavenly, Answ. 5 by reason of the government thereof, which is altogether celestial and spiritual.   
VERS. 3. Verily, I say unto you, 
Vers. 3.  Except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven. 
Except ye become like little children.  
In what sense doth Christ take Children in this place, Quest. and how many ways is the word Child taken in Scripture?  
First, we are called Children sometimes, when Answ. 1 we are humble, lowly, and poor of spirit, as in this verse.  
Answ. 2 Secondly, we are called Children sometimes, when we are without vice, and malice, as 1 Corinthians 14.20.  
Answ. 3 Thirdly, sometimes we are called Children, as considered under the Law, Gal. 4.1. and 1 Cor. 13.11. When I was a Child, that is, When I was under the Law.  
Answ. 4 Fourthly, we are called Children sometimes, because we are yet weak in grace, 1 Cor. 13.1, 2.  
Answ. 5 Fifthly, we are called Children, because like Children, we have always need to be fed with the word as with milk, 1 Pet. 2.2.   
Verse 7 VERS. 7. Woe unto the world, because of offences, for it must needs be that offences come; but woe to that man, by whom the offence cometh. 
It is principally necessary that these words should be lively laid open, before the eyes, and deeply imprinted in the heart of all Christians in these days, amongst whom nothing is more frequent, than giving and taking of offence: and therefore I will treat of them particularly, and something more largely than ordinary.  
Sect. 1 §. 1. Woe unto the world, because of offences.  
Quest. 1 What was the occasion of our Saviour's uttering of these words, concerning Scandals?  
Answ. 1 First, some say, these words have reference to chap. 17. verse the last, where our Saviour speaks of paying of tribute, as if he would say, ye must rather pay impositions and taxes, than give offence, because Woe unto the world, by reason of offences.  
Answ. 2 Secondly, some say they were spoken, by reason of the Ambition of the Apostles; for they desire to know of Christ, Who should be greatest in the kingdom of God? verse 1. Whereupon our Saviour doth  
I. Show them, by the humility of Children, what their duty is, verse 2, 3, 4, 5. Then  
II. He teacheth them, what it is, and how dangerous it is to offend one of these, verse 6. And  
III. Then, and thereupon handleth the general Doctrine of Scandals, and Offences.  
Quest. 2 What is meant by the world, which is threatened here, by reason of Scandals?  
Answ. Men are ordinarily divided into these two ranks; namely,  
First, into the Church, and congregation of the Righteous. And  
Secondly, into the Synagogue, and assembly of the wicked. And these are called the World, ordinarily and usually, because they are many. From whence we may learn,  
Observe. That many are subject to this woe, that is threatened for Scandals and Offences: or, the world, and many in the world shall sorrow, and smart for the offences they give, Hos 4.3.  
Quest. 3 How doth it appear, that the number of those who are scandalous and offensive in the world, are many; or that many give offence?  
Answ. 1 First, it appears from the Author of these Scandals, the Devil, who is both strong, and crafty, and vigilant, and indefatigable (1 Pet. 5.8.) and an enemy unto mankind: desiring the destruction and death of all, as God desires their salvation and life, 2 Peter 3. And therefore he prevails with, and against many.  
Secondly, it appears also by his instruments, who are many: but principally these two viz.  
I. Persons; or men: that is either  
First, perverse, and obstinate, who hate all goodness and scandalise all good men. Or  
Secondly, diabolical men, who like Satan Answ. 2 himself, labour to lead others unto Hell along with them, and tempt them to be as wicked as themselves: as though juvat socios habuisse doloris, it would be an ease unto them, to have copartners in their misery. Or  
Thirdly, beastly and Swinish men, who for the satisfying of their lust, and unsatiable covetousness, care not what scandals, and offences they give. Or  
Fourthly, ignorant men, who thinking evil good, and good evil, do thereby frequently give offence to those, whose judgements are rightly informed.  
II. Things are sometimes the Devil's instrument to work Scandals, as well as persons viz.  
First, the sweetness, delight and pleasure, which is in that which is evil: And  
Secondly, the difficulty of that which is good. The Devil lends men a glass wherein they see how easy sin is, and how hard the service of God is; how full of pleasure sin is, how painful the service of God is, how delightful and pleasing to flesh and blood the ways of wickedness are, and how tedious and irksome to our corrupt nature, the ways of grace are; and the sight of these makes us more prone unto evil, and puts us back from that which is good, and consequently makes us scandalous, and offensive to Christ's little ones.  
Thirdly, it is further evident that there are Answ. 3 many in the world who give offence, and scandal to the Children of God; because, as Satan is strong, and mighty, and his instruments subtle, and many, so we naturally are weak, and prone, to choose the worst.  
§. 2. For it must needs be, or, it is necessary. 
Sect   
Why doth our Saviour here say, Quest. That it is necessary that offences should come?  
There is a double reason, Answ. or cause of the necessity hereof; namely,  
First, in regard of the end, and thus Saint Paul saith; it is necessary that heresies must come; that the good may be known, 1 Cor. 11.  
Secondly, offences are necessary in regard of the corruptions of the world; for the world it so corrupt and wicked that it is Impossible, Observe. but offences should come; whence we learn, That the Gospel shall never be free from scandals, Acts. 28 22. and 1 Corinth. 4.9 and 2 Pet, 2 3.  
Why will the Gospel be always Subject to Quest. 2 scandals?  
First, because men by nature are suspicious, and Answ. 1 will imagine that there is in the servants of God hypocrisy, or pride, or sinister respects, or secret ends, or the like; for which they scandalise them: as though it were indeed as they sinisterly imagine.  
Answ. 2 Secondly the very Doctrine of the Gospel is hard; and therefore is offensive to the nature of man, who desires to walk in the way of ease, john 6.60. and 1 Corinth. 1.16.21.  
Answ. 3 Thirdly, Satan doth continually raise up some enemies or other; and therefore the Church in no age hath, or shall be free from some who therein shall give offence to Religion, and the Gospel of Christ; Acts 2.13. and 4.1. and 5, 17, 40. and 6.11. and 1 Cor. 16.9.  
Quest. 3 What is here required of us?  
Answ. 1 First, we must not wonder although the profession or professors of Religion be scandalised, yea, compassed about with calumnies: for Christ himself was calumniated, Luke 2.34. and 12.51. And the Primitive Church was reported to have sacrificed children, to have been Nicolaitans, with other wicked scandals, slanders.  
Answ. 2 Secondly, we must expect oppositions, that so we may be armed the better against them: and that,  
I. By a constant resolution, that no detractions, derisions, slanders nor reproaches, shall cause us to turn our feet out of the ways of God. And  
II. By circumspection, and watchfulness, Ephes. 5.15.  
Thirdly, we must take heed, that we be not offended with any thing that happens, or falls out, but avoid the Ordinary causes of offences, which are these, to wit,  
I. Some are offended with Religion, because the persons of the Religious are despised. Read Matth. 13.57. etc. Mark. 6.3. john 7.41, 47.  
II. Some are offended with Religion, because the life of the Religious is somewhat popular, and not so strict, as they would have it. Thus some stumbled at Christ when they said: Why do the Disciples of john, and of the Pharisees fast, but thy Disciples fast not? Matth. 9.11. john 8.48.  
III. Some are offended with Religion, because the Religious are still subject to the cross, and under the rod; Matth. 26.31. and 1 Corinthians 15.19.  
iv Some are offended even with the Doctrine of the Gospel, Acts. 28.22. and 1 Corinth. 1.23. And that either,  
First, because the Gospel is preached: Acts. 4.2. and 13.45. etc. Or  
Secondly, because Christ publisheth, and proclaimeth himself to be the Son of God. john 5.18. Or  
Answ. 3 Thirdly, because it seems absurd, that we should obtain life by Christ's death, or be freed from death by him, who was taken captive of death, and subjected thereunto. Thus the Two Disciples were offended because of Christ's death. Luke 24. And hence the Christians were made a mocking-stock of, by the jews, because they believed in a crucified God, john 6.52.60. Or  
Fourthly, because Christ abrogated the Law of Moses, Acts. Or  
Fifthly, because he gives salvation freely unto us, without any merit or work of ours Matth. 9.3. Philip. 3.9. Or  
Sixthly, some are offended, because Religion is too severe: and will not allow them sometimes to follow and fulfil the desires of their own hearts: Or  
Seventhly, some are offended with Christ; because he is to liberal, and free, in reprehending of them, Matthew 15.12. john 8.33, 45. Or  
Eighthly, some are offended with the Gospel by reason of the many dissensions, and diversities of opinion amongst Christians: and this is the frequent Objection, and cavil of the Turks and Heretics. Now these and all other causes of offence we should cautelously avoid, and let nothing make us stumble at Christ, or at Religion.  
§. 3.  Scandala, that offences should come. Sect. 3  
The meaning of these words, Woe be unto the world, by reason of offences, is, woe be unto the world because many scandals shall arise therein, and there shall be many offences, in the plural number. Scandala; to teach us,  
That many offences are to be expected in the world. Observe.  
What is an Offence, or Scandal? Quest. 1  
First, in general the word is derived from the Answ. 1 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from halting, because a stumbling block being laid in the way, causeth a man to halt, and fall. Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies that crooked part of the trap, whereunto the bait is fastened, upon which the creature eating, and gnawing, pulls the trap down upon itself. Suidas.  
Secondly, or the word Scandal, comes from Answ. 2 the Hebrew word, or the Syriac. For Syrus saith that Machshula a Scandal, comes from Cesal Impingo, to beat, knock, or dash against it, Now the Hebrews say, that Michshol a Scandal, comes from the root Casal which signifies to offend: And therefore to scandalise and offend, doth signify a giving occasion unto others to stumble, and fall, and hurt themselves.  
Thirdly, more particularly, this word Scandal, Answ. 3 is taken three manner of ways; to wit,  
I. Sometimes for evil, loss, and an impediment: and thus it is frequently taken in the old Testament.  
II. Sometimes it is taken for an offence against the conscience of our Brother, who is zealous for God's glory. Thus the Athenians were an offence unto Paul, whose heart burned, and whose Spirit was troubled in him, when he saw their Idolatry, Acts 17.16.  
III. Sometimes it is taken for a tentation, whereby our Brother is drawn unto sin. Now these two latter properly are Scandals, and offences, but not the rst. The meaning, therefore of the point is this, That so long as we live in the world, we shall hear, and see many things, which will offend us, if we be zealous for God's glory, yea many things, whereby God is dishonoured, and Religion scandalised: yea we must expect temptations, and provocations from others unto evil, that so we may arm ourselves against them and labour to prevent them.  
Quest. 2 How many sorts of Scandals; or Offences are there?  
Answ. There is a double offence, or Scandal; namely,  
First, Scandalum datum: an offence which is given: and this Offence is either,  
I. In the will of the Agent: and that whether it respect. First, a man's self that is, either  
I. His gain, pleasure, or satisfaction: now this is understood of those who tempt others unto adultery, or drunkenness, or murder, or lying, or theft, or perjury etc. Or  
II. His pride; not caring who is offended: Sic volo, Thus I will do, let others think what they will, I care not: Now these are blame-worthy, not so much because they look upon their brethren in envy, as because they do not respect them in love: for we should bear that love unto our Brethren, that we should not offend them at all, if it lay in our power: for if we willingly offend these little ones, when we are left free, we are inexcusable, and subject to the woe denounced in the Text. Or  
Secondly, these voluntary offences respect our brethren; when men do those things which are offensive to the Children of God, and that out of envy, and for this end, that they may be offended. Num. 31.16.  
Certainly none can be free from misery that thus giveth offence, our Saviour here denouncing a woe against such. And thus we see how this offence given is voluntary, or, in the will of the agent. Or  
II. There is an Offence given, which consists in the nature of the action: and thus,  
First, some things are offensive to a man's self. Matth. 5.30. If thy hand offend thee etc. but this is improperly, or at least, less properly called an Offence.  
Secondly, some things are offensive to our brethren: and thus all public sins are, 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum, the Offence given.  
Secondly, there is Scandalum acceptum, an offence which is taken, but not given: and herein we have two things to observe: namely,  
I. The description thereof viz, An offence taken, is when our brethren are offended with that which we do, without any fault in us at all: that is, when there is in us neither a will or desire to offend them, nor any direct depravity in our actions, wherewith they are offended.  
II. We have to consider the Destribution of this offence taken, viz. it consists, either  
First, in an indifferent, or adiaphorall action; which is twofold; to wit, either  
I. An action which is indifferent, and remains such; that is, when the thing is indifferent, of itself, and in its own nature; and a man is neither compelled to do it or not to do it: either by 

Any Public Command. Or  
Any private Necessity.   Now here offences must by all means be avoided, and shunned by those, who desire to avoid this woe denounced in the Text. Read Mat. 17.27. Rom. 14.15. and 1 Cor. 8.9.13. and 10.29. etc. Or,  
II. There are actions which are indifferent in their own nature, but are changed either by the command of the Magistrate, or by some great, or inevitable necessity; and if a man be offended with these actions, it is Scandalum acceptum, an offence taken, because the Agent, or doer thereof, doth it not voluntarily, but by a command from authority; and also because the action, or thing done, is not simply, or positively evil; but in its own nature indifferent; that is, a thing which may be done, or left undone, without sin. Or,  
Secondly, this Offence taken consists in a pious, and religious action; as when men are offended with Christ, and Religion, and the Gospel, as was showed before, §. 2. Now these offences we must not at all regard, nor shun, and avoid; but if men will be offended with that which is good, and godly, let them be offended, Matth. 16.23. And thus we see the truth of the Observation, that many offences are to be expected in the world, by those who are faithful in the service of the Lord.  
§. 4. But woe be to that man, by whom the offence Sect. 2 cometh.  
Our Saviour here denounceth a woe against those who offend, or are stumbling stones unto the children of God; Woe be unto them; that is, they shall perish for ever. Hence than we may observe.  
That offences, Observe. and scandals shall be the cause of eternal death; or, he who offendeth the children of God, or causeth them to offend shall perish eternally, without repentance. Or, in general, both the offenders, and the causers of giving offence; both the seducers, and the seduced; both those who stumble, and they who lay Quest. 1 the stumbling stone shall be punished, Matthew 5.29.  
Wherein, or how do they offend, who lay stumbling blocks before men?  
First, such offend, because they give occasion Answ. 1 to the Adversaries to blaspheme: and here they are guilty who profess the truth, but do not live according to the truth; who have a form of godliness in their words, but not the power thereof in their lives, 2 Tim 3.5. Woe be to such, who by their hypocrisy, and colour of Religion, give offence unto others.  
Secondly, such offend and sin, in laying of Answ. 2 stones of offence before the feet of the faithful: For a Scandal, or Offence, is either,  
I. A cause of evil, by precipitating, and casting headlong, that which is good. Or,  
II. It is a confirmation of evil, by hardening men in sin, and hindering them from conversion; for those who cause others to offend, are causes unto them both of doing that which is evil, and of leaving undone that which is good. And therefore we must take heed of giving offence, or a Scandalis datis, for by that means we are guilty of our brethren's sin, and smart, and their blood shall be required at our hands.  
Object. 1 But some will object, that offences are necessary: It must needs be (saith our Saviour) that offences come.  
Answ. It is true that offences must come, but woe unto them by whom they come. The Wolf cannot change his nature, and yet he is blamed for his cruelty: Neither judas, nor the jews did any thing, but what was before determined; and yet they are blamed, and that justly; for the doing of it; because they did it willingly, and out of envy unto him.  
Object. 2 But some object, and say again: That wherewithal many good men are off nded, was not done by me for that end, that they might be offended; and therefore it is Scandalum acceptum, non datum, an offence taken, but not given.  
Answ. An offence is either  
First, voluntary; as  
I. When Laws are made directly against Religion. And  
II. When men exhort, persuade, and tempt unto sin. Now these are the worst scandals. Or  
Secondly, there are occasional offences; and these are therefore condemned, because they are causes of evil; and if he be threatened, and shall be punished, who is seduced; then much more he who is the Seducer. Now we must farther observe; that these occasional Scandals are either,  
I. In doctrine; as when men teach that which is Popish, Idolatrous, and superstitious; now woe be unto such ●lind, and wicked Leaders of the blind: for both themselves, and those who are seduced, and misled by them, shall perish, and fall into the Ditch. Or  
II. In Practice, and that either  
First, by exhortation; and that either,  
I. Docendo, by teaching others to lie, steal, and the like; as parents often do their children, and Masters their servants, for their advantage, and filthy lucre's sake. Or  
II. Alliciendo, by alluring others unto theft, adultery, drunkenness, and the like. Or,  
III. Terrendo, by terrifying, and affrighting others, with scoffs, taunts, derisions, and the like: by which some are kept back from the profession of Religion. Or  
Secondly, by Example; and thus great men are great scandals; for an evil life, or example in a Superior doth much harm, and occasions much evil in, and amongst inferiors. Or  
Thirdly, men give occasion of offence by their words; to wit, by their scurrilous speeches, and songs, and oaths, and the like; wherewith pure, and chaste cares are offended.  
Object. 3 It will be objected again, if we must avoid giving of offence, than it is not lawful to use the Ceremonies of our Church at all; that is, neither the Cross in baptism, nor the Surplice in the reading of divine service, nor the rest; because they give offence: and therefore in regard of the offence are unlawful, 1 Cor. 10.32.  
First, the Apostle speaks not there of the rites, Answ. 1 customs, or Ceremonies of the Church, but of meat sacrificed to Idols: And therefore that place is a stranger to the thing in hand.  
Secondly, Saint Paul forbids the eating of Answ. 2 such meat, when it is offensive; and that for conscience sake: that is, not of him who eats, but of the other, 1 Cor. 10.28, 29.  
Thirdly, in these things, these four rules are Answ. 3 to be observed: whereof,  
I. The first respects Christian liberty: for all Rule 1 things are lawful, 1 Cor 6.12. and 10.23.  
II. The second respects Christian charity, Rule 2 and offence: for we must do nothing which may offend our brethren: for if the things we do be offensive, they are unlawful, as appears by these places, 1 Cor. 8.13. and 10.32. Rom. 14, 15. And I conceive, that it is the scope of the Apostles doctrine, 1 Cor. 8. and Rom. 14. But we must note here, what scandal the Apostle speaks of, whether  
First, such an one as doth offend the mind of our brother. Or,  
Secondly, such an one as labours to draw our brother to the participation of sin: that is, the Apostle did not so much forbid them the doing of that which might off and the mind of their brother; as the persuading of them to communicate, & partake with them in those things, which they held unlawful. And this is the scandal, which I rather think the Apostle speaks of in those places.  
III. The third Rule respects Christian obedience Rule 3 towards the Magistrate; and here the Law of giving offence is silent: for if the Magistrate command me to do a thing, which is not evil in itself, and my brother be offended with me, for the doing of it, or at the thing which by me is done; it is then Scandalum acceptum, non datum, an offence taken, but not given.  
iv The fourth Rule respects divine obedience: Rule 4 we must do nothing contrary to the revealed will of God, though the Magistrate should command us. Thus we see  
First, that it is lawful for us to do those things which are indifferent in their own nature.  
Secondly, but if our brethren be offended with the doing of them; and there is no necessity of the doing of them, nor command for the doing of them, than we must forbear the doing of them.  
Thirdly, but if the Magistrate shall command us to do them, than we must do them, although our brother be offended by them.  
Fourthly, but if the Magistrate shall command us to do that which is forbidden by God, than we must not do it, though the Magistrate should be offended with us for our disobedience, and refusal. Now there is no question of the truth of all these Rules, save only of the third; and therefore we will show, that the command of the Magistrate is more to be regarded, than the offending of our brother; that is, if we cannot avoid it, but that either we must disobey the Magistrate, or offend our brother, we must rather offend our brother, then disobey the Magistrate: and this we prove thus.  
I. Because the Magistrate is more to be esteemed; and therefore we must rather offend our brethren, then them. We do not inquire here, whether offences be to be given, or not? for it cannot be avoided, but that one must be offended: and therefore the question is, whether must rather be offended, our weak brother, or the Magistrate? and we conceive our brother.  
II. To offend the Magistrate by disobeying his command, is Scandalum datum, an offence given; to offend our brother by doing that which the Magistrate commands, is Scandalum acceptum, an offence taken. Now as I confess, our brethren are to be regarded, and not to be offended, it there were no command, or necessity enforcing thereunto: so I imagine that we must rather choose to fall into an offence taken by the weak brethren, then into an offence given to the Magistrate: because the one is our sin; the other is not ours.  
III. There will always be some weak ones in the Church, which will stumble at these adiaphorall things: and therefore if these should be respected more than the Magistrate: the Magistrate should never be obeyed in these things at all: That is, if a man should omit the Ceremonies (although the Magistrate enjoin, and command them) until all the people be informed, concerning the lawfulness, and indifferency of them; he should then never use them at all; because there will be still in the Church, some who will stumble at them.  
iv When we do those things which give offence, we do them not, for this end, that others may be offended, but that we may not offend. Rom. 14.20. We desire not to disobey the Magistrate, nor that others should be offended with our obedience of him.  
V Thus to offend our brethren: namely, by doing that which the Magistrate enjoins, is not the Offence, which Saint Paul speaks of: namely, to lay a stumbling stone before them, that they may fall, Rom. 44 13. and so destroy our brother, for whom Christ died, verse 15.20. For the Apostle speaketh of eating meat offered unto Idols; and he saith, that some eat it as a thing offered unto an Idol, and their conscience being weak, is defiled, 1 Cor. 8 7. And if they see those who are strong, eat such things in the Idols Temple, their conscience is confirmed, and enboldned to eat those things, which are offered unto Idols, verse 10. And so their consciences are wounded, and killed, verse 11, 12. wherefore we must deny our selus, rather than thus cause the weak to stumble, and fall, verse 13. And thus we see the large difference that is between our Ceremonies enjoined by the lawful Magistrate, and voluntary eating of meat offered unto Idols, which the Apostle speaks of in the place objected.  
VI Those things which of themselves, and in their own nature are indifferent, being once commanded, are not indifferent, by virtue of the fift Commandment, which enjoineth obedience to Magistrates in lawful things.  
Who give offence to their brethren, and by Quest. 2 giving of offence incur this Woe here denounced?  
First, those who do hurt unto their neighbours, Answ. 1 Matth. 13.41, 42.  
Secondly, those who offend the consciences of Answ. 2 the weak, as Mat. 18.6.  
Thirdly; they are guilty of this woe, who Answ. 3 lead a wicked life: for an evil conversation is scandalous, and offensive, Rom. 2.24. and 1 Peter 3.2.  
Why must we be so careful not to give offence? Quest. 3  
First, because those who are offensive unto the Answ. 1 children of God, are not to be tolerated in the Church of Christ, 1 Cor. 10.32. And  
Secondly, because such shall be punished, Mat: Answ. 2 13.41, 42. and in the present Text. And  
Thirdly, because offences and scandals are Answ. 3 contrary to thee whole scope of a Christians life: for the better understanding hereof observe, that there is a threefold scope, and end of a Christians life; all which e●●s are crossed, and twarted by him, who gives offence.  

I. We were ●reated for God's glory. Those who offend do I. Dishonour God. And  
II. We were created for our brethren's edification. Those who offend do II. Infect their brethren. And  
III. We were created for the salvation of our own souls. Now contrarily, Those who offend do III. Ruin, and destroy their own souls.   
For the better understanding of this, we must yet observe, that there is a double scandal, or offence: namely,  
First, in unlawful things, as Rom. 2.24. and 1 Cor. 5.12. and 2 Cor. 11.29. Now woe unto him by whom such offences come.  
Secondly, in lawful things, as Rom. 14.13. and 1 Cor 8.13. Now concerning these, we lay down this Rule: That as Religion regulates Christian charity, so love should regulate Christian liberty, 1 john 10.20. We expound and explain the Rule thus, viz.  
I. This must be understood of indifferent things, not of Religious: for we must not for our love unto our brother omit, or neglect any religious duty, or work: but we may, and aught to forbear indifferent things, if our brother be offended by them.  
II. This must be understood of indifferent things, so long as they remain indifferent, and free: and not of those things which are commanded by lawful authority, our love unto our brethren must not make us to disobey the Magistrate: but if no such command be, than we must not offend them: but for bear those things which are offensive.  
III. This must be understood of infirm, and weak brethren, and not of those who are refractory, obstinate, and perverse. Those who are weak, and desire to be informed, we must be careful not to offend, as much as in us lies: those who are obstinate, and selfwilled, we need not be so careful to please.  
Quest. 5 It is questioned amongst Divines, whether Protestants with a safe conscience, may go to the Popish Mass, or not?  
Answ. To this a Reverend Prelate of our Church doth answer negatively; and amongst other reasons brought for the confirmation of his answer, produceth this, drawn from this place: because if any of our Religion go unto their Masses, he sins against his brethren, and principally those who are weak: before whose feet he lays a stone of offence, while by his example, he allures, and enticeth them unto the same liberty, whereby their consciences must necessarily be polluted. Now that it is a sin thus to offend them, appears by these words; Woe be unto that man, by whom the offence cometh. Neither can it be denied, but that in so doing he gives offence, at least to the weak: because an offence is nothing else, than something said, or done, Minus rectum, which gives unto another, an occasion of stumbling and falling. Now this deed (of going to Mass) doth give occasion to the weak to suspect, that Mass is not a wicked, & idolatrous action; and so consequently makes a way for him to incline, and fall unto Popery, and Superstition. And therefore they sin who do so, 
h Bishop Davenant qu. 7. determ. pag. 40.    
Verse. 8.9. VERS. 8, 9 Wherefore if thy hand, or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life, halt or ma●●ed, rather th●n having two hands, or two feet, to be cast into everlasting fire. And if thine eye offend thee pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes, to be cast into hell fire. 
Something hath been said of these words before, Chap. 5 29.30. And therefore I will only add a word or two, to what hath been spoken.  
Sect. 1 §. 1. If thy hand, or foot, or eye offend thee.  
Si s●●nd●l●●●, if it shall offend thee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as was said before comes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Claudi●s; as if our Saviour would say, faciet clandicart. Whence we may note.  
Observe. That sin makes men stumble, and halt, and fall into danger, Rom. 11.11, 12. and 14.4. & 1 Cor. 10.12. and 2 Cor. 11.3. The truth hereof further appears thus: we are commanded,  
First, to stand fast in faith and obedience, Rom. 11.20. and 1 Cor. 16.13. Galath. 5.1. Ephes. 6.13. and 2 Thessaly. 1.15. and 1 Pet. 5.12. and Colos. 4.12. and 1 Thessaly. 3.8. And  
Secondly, to walk in the ways of God, Colos. 1.10. And  
Thirdly, to run the race of his commandments, Rom. 9.16. and 1 Cor. 9.24. Galath. 5.7. Now to fall is opposed to all these; namely, to standing, walking, and running. For sin makes men fall, either  
I. From obedience; and that either  
Finally, as Heb. 6.6. or Dangerously, as Hebr. 12.15. Or  
II. From faith, Galath. 5.4. and 1 Tim. 6.21.  
What is here required of us? Quest.  
First, we must take heed of Apostasy, that Answ. 1 being a sin unpardonable (Heb. 6.6. and 1. john 5.16.) if it be,  
I. After illumination.  
II. If it be a total relapse.  
III. If it be conjoined with presumption against the holy Spirit (Hebr. 10.26.) there remains then no more sacrifice for sin.  
Secondly, we must take heed of the cousin Answ. 2 German, or rather brother unto this Apostasy; namely, the contempt of Christ, or the Spirit, or the Word, and graces of God. These which follow were the great sins of the Pharisees: to wit.  
I. They spoke against Christ, and his Word, Matth. 12.25. and Mark 3.22. He casteth (say they) out Devils by the help of Beelzebub, etc.  
II. They contemned the means of grace: the Word and Sacraments.  
III. They abused the gifts, and graces of the Spirit: namely, illumination, and compunction.  
iv They spoke often against their own consciences. And therefore we must take heed of these sins, which lead unto a total relapse: we must not speak against Christ, or religion: we must not despise the means of grace; that is, either neglect, or abuse the Word, or Sacraments; we must walk according to our light, and knowledge, and be obedient to all the good motions of the Spirit, and we must principally beware of sins against conscience, because they lead unto Apostasy, and Atheism: Yea,  
Thirdly, we must take heed of all sin Answ. 3 whatsoever; because nothing is so little, that it shall go for naught: Yea, because every sin is mortal; We must beware, we fall not  
I. From the course of our obedience, and service of God, unto the service, and obedience of Satan. And  
II. From the liberty of the sons God, into the snares and captivity of sin and satan, 1 Timothy 2.25.  
III. We must take heed that we decline not from the grace of God: for so long as we live holily, God will protect us, but if we tempt him we may justly fear that he will leave us.  
iv We must beware, lest we fall from the comfort of the holy Spirit, Ephes. 4.29. we must, not grieve the holy Spirit.  
V We must take heed, lest we fall into the ireful hands of God, Heb. 30.31. for than we shall either be punished with temporal, or eternal torments.  
§. 2. Cut it off, pluck it out, and cast it from thee. Sect. 2  
Is the body to be dismembered?  
No; N●● mutilar●lum corpus, sed fraenandus usus Quest. 1 s●●s●●●. Calvin. s. Non praecipit damna corporis. Hilar. s. Non de membrorum compage disturbandâ. Chrysostome. s.  
Quest. 2 Why may not the body be dismembered, and mutilated?  
Answ. 1 First, because the members of the body want the sense of sin, Potes cogere manum ut pec●et, manus te cogere non potest. Hilar. s. Thou mayst constrain thy hand, and force it to sin, but thy hand cannot compel thee unto evil.  
Answ. 2 Secondly, Otiosum damnum corporis, relictâ voluntate concupiscentiae. Hilar. It is to no purpose to cut off an hand, and pluck an eye out of the body, so long as lust and concupiscence remain in the soul.  
Answ. 3 Thirdly, Quia crimen non carnis, sed voluntatis; non oculus sed per oculum animus intuetur. Chrysost. s. Because the fault (when a man sins) is in the will, not in the flesh; and it is not the eye that lustfully looks upon beauty, but the mind by the eye. And therefore unwarrantable was the practice of Leo the first, who cut off his hand, because by the kiss of a Matron he was inflamed, and kindled unto lust. Sabel. 5.6.  
Sect. 3 §. 3. For it is better for a man to enter into Heaven, having but one hand, foot or eye, etc.  
Quest. Shall any be lame in Heaven?  
Answ. 1 First, certain it is, that there shall be no deformity in Heaven, neither shall there be any wounds or lameness there.  
Answ. 2 Secondly, some say that our Saviour speaks of the loss of these members in this life: but it is here said, It is better to enter into life (not to remain or abide in life) having but one hand, etc. And Mark 9.43, 45, 47. it is called the kingdom of Heaven, and in both places is diametrally opposed to Hell.  
Answ. 3 Thirdly, some say that our Saviour speaks comparatively; as if he should say, put case that thou shouldest be deprived of thy eye for ever, yet it were better to have one in Heaven, than two in Hell.  
Answ. 4 Fourthly, we may safely, and certainly answer, that the speech is figurative; and therefore the letter thereof is not too strictly to be pressed or urged.  
Sect. 4 §. 4. Than having two, to be cast into hell fire.  
Observe. 1 We may learn hence, that it is necessary that we be separated either from God, or from sin: or, that either the sin or sinner must necessarily perish; either sin must be cast off, or the sinner must be cast into hell fire, 1 Tim. 2.19. Mat. 7.23. Rev. 2.5. yea it is an excellent sign of a Saint, and sanctified man, to be totally separated from sin, and the occasions thereof.  
Object. Against this it will be objected, If this be a mark of a holy man, than none are holy, for these things can none do; viz. separate themselves from sin, and the occasions thereof.  
Answ. Although of ourselves we cannot, yet by God's assistance we may, and that two manner of ways; namely,  
First, by a sincere purpose of heart, Acts 11.33. Rom. 7.17, 20. And  
Secondly, by an increase of grace; for thereby we shall be taught, and enabled  
I. To sin more seldom every day than other. And  
II. To check, and reclaim ourselves sooner from sin, than formerly. And  
III. To lament, bewail, and be more sorry for our sins, and more condemn ourselves for our iniquities, than heretofore. And  
iv To love sin less, but hate it more, than hitherto we have done. And  
V To love good things, and godly duties better every day than other.  
Why is this place so expressly thrice repeated, Quest. 1 that is, both Mat. 5.29, 30. and 18.8, 9 and Mark 9.43, 45, 47?  
First, it is repeated for the certainty of the Doctrine; Answ. 1 Observe. 2 or, to teach us, That the condemnation of the wicked is most certain; or, That sinners shall certainly be cast into hell; Mat. 5.18. and 24.35. Psalm. 19.17. and 1 Cor. 6.9. Gal. 6.7. Psal. 11.6. Rom. 2.8, 12.  
How further doth it appear, that sinners shall Quest. 2 certainly perish?  
First, because Tophet was prepared for such, Answ. 1 as Heaven was prepared for the righteous: and therefore the one is not more sure of Heaven, than the other is of Hell; read Esa. 30.33. Prov. 16.4. Rom. 9.22, 23.  
Secondly, it appears evidently, that the wicked Answ. 2 shall perish, thus; The Lord can as well cease to be, as not to be just; but he should not be just, if he should not punish the wicked, and make a difference between them and the righteous: and therefore they shall never go unpunished, 2 Thes. 1.6, 7. And therefore sinners must not delude themselves, and think that they may sin and live; for they must either leave their sins, or lose life everlasting; they must either turn from their iniquities, or submit themselves to hell fire and everlasting death.  
Must all adulterers, and drunkards, and sweaters, Quest. 3 and the like, be cast into hell?  
Certainly all such shall, except they repent; Answ. for true Repentance only approves Faith to be true.  
Secondly, this place is thrice expressly repeated Observe. 3 for our instruction; to teach us,  
That the repetition, and recapitulation of Answ. 3 those things which are taught, is commodious and profitable, 2 Pet. 1.12. and 3.1. And that  
I. Because many often are not present, when things are first taught and delivered. And therefore a short recapitulation of those things can neither be displeasing to those who have heard them, nor unprofitable unto those who heard them not.  
II. Because many often are present, which attend not: and therefore a brief repetition will sharpen and quicken their attention. We must sow and water, if we desire that our labours may be profitable.  
III. It is evident, that repetition of what hath been formerly preached, is very profitable, because it is very hard for us 1 To understand divine Truths. And 2 To believe all saving Truths. And 3 To love all holy duties, and things which are taught unto us. And 4 To remember those things which are delivered, and taught. And 5 Seriously to mark and observe them. Now it is necessary that all these should be done, and therefore a brief rehearsal of what was formerly more amply delivered, must needs be profitable unto all who desire to be understanding and good hearers.  
iv A short repetition is yet further profitable in a threefold regard: namely  
First, in regard of ourselves: for the hearing of that twice which nearly concerns us, doth imprint it deeper, and fix it the surer in our hearts.  
Secondly, in regard of our judgement and understanding; for those things which we understand not at all, or not right, or not sufficiently, at the first hearing we shall understand the better, by a second recapitulation. And  
Answ. 3 Thirdly, in regard of our Brothers; for by that means we may be the better enabled to help their memories.  
Thirdly, this place is thrice expressly repeated for our meditation; to teach us, That the punishments Observe. 4 and torments of Hell, and the eternity thereof, are always to be meditated and remembered.  
Quest. 1 Why must we thus meditate of the bottomless pit, and the torments thereof?  
Answ. 1 First, because it will be a means to preserve us from sin, And  
Answ. 2 Secondly, to wean our affections from this wicked world. And,  
Answ. 3 Thirdly, it will make us more careful to prepare ourselves for Heaven. And therefore let us meditate, and seriously remember these three things. viz.  
I. How suddenly we may be called by death unto judgement. And  
II. How severely we shall be judged. Index nec pecuniâ nec penitentiâ etc. August de Symbol. No bribe can be fastened upon that judge, no tears will prevail with him. Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt. Hier. Epist. ad Heliodorum. At the day of judgement the most potent Princes shall find no more favour than the poorest persons, yea than neither Tully's Rhetoric, nor Aristotle's Logic▪ will a whit avail them.  
III. Meditate how inevitable Hell is, and how impossible it is for a wicked man to avoid the eternal punishment thereof. It is impossible for men by any art, or power, or policy, to shun death; and as impossible to escape judgement after death, and alike inevitable is punishment after judgement, unto all that are wicked dying without Repentance; for Christ hath preached, and the Holy Ghost thrice repeated, That those who will not cut off, and pluck out, and cast from them their sins, shall together with their sins be cast into Hell Fire.   
Verse 10 VERS. 10. Take heed that ye despise not one of these little ones: For I say unto you, that in heaven their Angels do always behold the face of my Father which is in Heaven. 
Sect. 1 §. 1. Their Angels,  
The Rhemists urge these words to prove the Object: 1 protection of Tutelary Angels; a great dignity and marvelous benefit it is (say they) that every one hath from his nativity an Angel for his custody, and patronage against the wicked, before the face of God, (H●er. s.) And the thing is so plain that Calvin dare not deny it, and yet he will needs doubt of it, Lib. 1. Institut. cap. 14. §. 7.  
First, Calvin doubteth not of the Protection of Answ. 1 Gods Angels, but whether every one hath a several Angel appointed for his custody from his nativity; that he justly doubts, because no place of Scripture evidently proves it.  
Secondly, this the Scripture doth avouch, that Answ. 2 sometimes one Angel hath the charge of a great many men, sometimes many Angels are ready for the defence of one man, yea all the Angels with one consent do wait for our preservation; as is proved clearly by Calvin in the place cited.  
Thirdly, Hierome, doth not mean, that every Answ. 3 one hath his several Angel, for he allegeth for the proof of his exposition, & Paraphrase, The Angel of Ephesus; Thyatyra, Philadelphia, and the rest: Where if the word Angel were to he understood of heavenly spirits, yet it is one Angel, for the Church of a whole City, and not for every person one.  
Fourthly, Chrysostome affirms that by Angels Answ. 4 here are understood not the inferior, but the superior: whereby he signifies that every one hath one superior Angel alone, but yet that he may have divers other inferior Angels: See Cartwright and Doctor Mayor's.  
The Papists urge this place amongst others; Object: 2 for the proof of the invocation of Saints: In these places, say they (Zachar. 1.12. Revelat. 8.3. Daniel 10.13. Psalm 91.11. Matth. 18.10.) the Angels intercede for the living, and have care of them in particular. And therefore much more ought the Spirits, an● souls of men so to do: and consequently we may call upon them.  
First, in some of the places quoted, the Holy Answ. 1 Ghost speaks of the intercession of Christ for his Church.  
Secondly, the Argument is sick of a Non sequitur: Answ. 2 The Angels intercede for the living, and care for them in particular, therefore so do also the souls of the deceased, follows not: because to the Angels is committed the care of the faithful in the earth, as appears from this verse, and Psalm. 91.11. and Heb. 1.14. But we read of no such charge, or power given to the deceased Saints.  
Thirdly, in Revelat. 8. john declares a vision, Answ. 3 wherein by Saints, he understands the Saints on earth, and not them in Heaven; and by the Angel he understands Christ; as Daniel. 10.13.  
Fourthly, in this place here is nothing at all of Answ. 4 the intercession of Angels in particular; Scharp. de eccles. triumph. 38.  
§. 2. They behold the face of my Father. Sect. 2  
What is meant here by the face of God, or Quest. 1 how many ways it is taken in Scripture?  
First, sometimes the face of God is taken for Answ. 1 his presence in general: as Genes. 4.16. judg. 6.22 job. 1.12 and 2: 7. Psalm 89.14. and 96.13. Zachar. 2.13.  
Answ. 2 Secondly, sometimes the face of God is taken for his familiar presence, as; Genes. 3●. 30. Exod. 33.11. Numb. 12.8. and 14.14.15. Deut. 5, 4. and 34.10.  
Answ. 3 Thirdly, by face is sometimes signified and meant, the sight, knowledge, and acknowledgement of God: job 1.11 and 2.5. and 13.20. Psal. 10.11. and 51.9. and 139 7, Eccles. 8.8.12.13. Esa. 26.17, and 65, 3. jerem. 4.1. and 16.17. Hos. 7.2. jonah 1.3.10.  
Answ. 4 Fourthly, sometimes by God's face is meant his presence in the Temple, Sanctuary, & Holy worship: as 1 Samuel 2.18. and 13.12. and 21.6. and 2 King. 13.4. and 2 Chron. 34.27. Psalm 95.2. and 119.58. jerem. 26.10. Hag. 1.12. Zach. 7.2. and 8.21. etc.  
Answ. 5 Fifthly, the face of God is sometimes taken for his presence in Heaven; as in this verse, and Psalm 16.11. and 1 Cor. 13.12. and Revelat. 22.4. And  
Answ. 6 Sixthly, sometimes, for his providence. Psalm. 104.29. And  
Answ. 7 Seventhly, for his love, mercy, and favour as Exod. 33.14. Esa. 63.9. And  
Answ. 8 Eighthly, sometimes for the Majesty, glory and terror of God. Exod. 33.18. judg. 5.5. Nehem. 1.5, 6. Psalm. 68.8. and 97.5. and 114.7. Esa. 63.1, 2. joel 2.6.10. And  
Answ. 9 Ninthly, sometimes face signifies anger, and revenge. Numb 10.35. jerem. 3.12. and 4.26. and Psalm. 21.10. and 1. Peter 3.12. And  
Answ. 10 Lastly, by Face is meant, God's remembrance to punish those that are wicked, Nehem. 4.5. and jerem. 18.3.  
Quest. 2 What is the nature, and property of God's Face?  
Answ. 1 First, it is invisible, and cannot be seen. (Exod. 33.20▪ 23.) by mortal eye.  
Answ. 2 Secondly, it is our hope, and trust. Proverb 17.15:  
Answ. 3 Thirdly, it is sweet, and most delectable. Psalm 89.14.  
Answ. 4 Fourthly, it seethe all things for the proof hereof see the places quoted above. Answer 3. of the former Question.  
Quest. 3 What is required of all in regard of the face of God.  
Answ. 1 First, we must entreat it and pray unto it in the time of danger. Daniel 9.13.  
Answ. 2 Secondly, we must desire, seek, and long for the sight of his face. [Numb. 6.6.25. and 1 Chron. 6.11, and 2 Chron. 7.14. Psalm. 24.6. and 27.8. and 31.16. and 42.2. and 51.11. and Psalm 63.1 and 67.1. and 80.3.7.19] For thus did David Psalm 27.9. and Epbraim, Hosea 5.15. and Israel 2 Chron. 15.12.  
Answ. 3 Thirdly, all must learn to fear and tremble before the glorious face of God. (Psalm. 96.9. jer. 5.22.) as job did. 23.15.  
Quest. 4 What benefit do the righteous reap from the Face of God?  
Answ. 1 First, he will not hid it from them, but show it unto them. (2 Chron. 30 9 job. 33.26. Psalm 22.24. jerem. 15.19. Ezech. 39.29. Except it be for a while, either for their sins, or trial; as Esa. 59.2. job 13.14. Psalm 13.1 and 30.7 and 31, 22. and 88.14. Esa. 8.17. and 54.8. and 64.7.  
Secondly, God's face is the joy, and rejoicing Answ. 2 of the righteous, Psalm 4.6, 7. and 16.11.  
What is predicated of God's Face, in regard of Quest. 5 the wicked.  
First, to the wicked it is a fatal face. Psalm. Answ. 1 9.3. and 34.16. and 68.2, and 80 16. Lament. 4.16. Ezech. 38, 20 and 2 Thes. 1.9.  
Secondly, to the wicked it is a terrible Face, Answ. 2 Genes. 3.8. Esa. 19.1. Revelat. 6.16.  
Thirdly from the wicked God will hid his Answ. 3 face. Deuter. 31.17, 18. and 32.20. jerem. 18.17. and 33.5. Ezech. 39.23, 24. Mich. 3, 4.  
Fourthly, the wicked shall be cast out from Answ. 4 the face of God. (2 Chron. 7.20. jerem. 7.15. and 23, 39) as was Israel 2 King 17.20, 23. and judah 2. King 23.27 and 24.20. and jerem. 15.1 and 52.3.  
Fifthly, God's face is set against the wicked, Answ. 5 Levitic. 7.10. and 20.3, 5, 6. and 26.17. jerem. 21.10. and 44.11. Ezech. 14.8.  
§. 3. Of my Father which is in Heaven. Sect. 3  
The Ubiquitaries object this place for the proof of the Ubiquity of Christ's humanity. Object. They argue thus, Their Angels (saith Christ) always behold the face of God in heaven: therefore when they are sent into the earth as ministering Spirits, they are then present substantially both in Heaven and earth [because it is said, They always see the face of God in Heaven,] and therefore much more the humane nature of Christ, which is Hypostatically united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the substantial word, or deity) may be, and is present at once both in earth and Heaven.  
First, it is no mighty miracle, or wonder, Answ. 1 that he which is every where present, should be always seen by the Angels: Now the Lord is every where, and therefore wheresoever the Angels are they are in his presence: but to say that they are every where at once, filling Heaven and earth with their presence (which is peculiar unto God) we utterly deny.  
Secondly, this phrase, to see the face of God, doth Answ. 2 denote the blessedness and felicity of the Angels, they are said, always to see the Face of the Father, because they are always, and eternally happy, continually enjoying the familiar presence of God: they being his servants and Ministers, pressed continually to perform his will.  
Thirldly, all the Ancient Divines, and Orthodox Answ. 3 writers did directly deny, that one and the same Angel could be at one and the same moment in divers places: because (according to the opinion of the Schoolmen) Angeli sunt in loco circumscriptive, non repletive vide Thalmannum. assert. ver doct fol. 114. 6. Arg. 28.   
VERS. 15, 16, 17. 
Verse 15, 16, 17.  Moreover if thy Brother shall trespass against thee, go and tell him his fault between thee, and him alone; if he shall hear thee, thou hast gained thy Brother. But if he will not bear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established, And if he shall neglect to hear them, tell it unto the Church, but if he neglect to hear the Church, let him he unto thee as an Heathen man, and a Publican. 
These verses occasioning controversies both amongst ourselves, and betwixt us and the Papists, it will not be amiss to propound a general Queon or two.  
Quest. 1 What Coherence, connexion, or dependence, have these verses with the foregoing?  
Answ. The Coherence is thus; Christ our Saviour tells of Scandals, and offences that shall be given and admonisheth his Disciples of them, and teacheth to avoid them. Verse 5, 6, 7 etc. Then comes he to injuries offered, and shows how men must carry themselves towards such as do offer them wrong, in these three verses etc. And that this is the order, appears both by the Text, and matter. For  
First, he admonisheth his to take heed of offending others. And  
Secondly, he declareth how they are to carry themselves towards such as do trespass against them.  
Quest. 2 What was the occasion of these words?  
Answ. The Occasion of these words was (as is generally thought) the state of those days in our Saviour's time, wherein the Jews were in subjection to the Romans, having their authority of Elders greatly diminished by the Romans, who were Heathens, to whom some Jews became servants: these were Publicans of which was Zacheus, yea and our Evangelist who sat at the receipt of custom: for which they were to the Jews very hateful, but therein servants to the Romans, and so freed from the power and authority of the Jews, with whom (as with the very Heathen, and Gentiles amongst them) what Jew soever would have to do for any wrong which they offered, that Jew must call these Publicans before Roman authority and convent them there, and not bring them into any jewish Court; from which they were exempt by their Service to the Roman state: which liberty was also granted to any other Privileged jew which would make an appeal to the Roman Governor, as St. Paul did: to whom the jews might have recourse if they would recover their rights, or redress wrongs offered them.  
Quest. 3 What is the Scope of our Saviour in these words?  
Answ. The Scope of Christ here is, to moderate the passions of the jews (rising one against another for wrongs received) that so they might not run into extremities, as man's nature is both hasty and desirous of the utmost revenge at the first Our Saviour adviseth them therefore, not to deal one with another at first, as they must do with Publicans and Heathens, who were men hateful unto them, and exempted from all that power which yet remained amongst themselves; and against whom they held it lawful to use all extremities to the utmost: but to proceed lovingly; that is, according to the Rules of charity, which prescribeth first all gentle means; and when these will not any way prevail, then to use extremity.  
What is the sense and meaning of these three Quest. 3 Verses?  
The meaning of these words is; Answ. If thy brother a jew do injury against thee, which art also a Jew, go thou to him, and tell him of it, between your selus alone; and if he acknowledge the wrong, and doth give thee satisfaction, thou art to cease further to call him into question, as being reconciled, and he won unto thee by this thy loving carriage: but if he do despise thee (as but one to one) yet use not extremity; but again go to him, and take with thee one or two, before whom thou mayest manifest the wrong received, that they may bear witness of it, as also of thy charitable proceeding, and may be a mean to the same party for thee, to consider of his evils, and to make thee recompense for the same: but if he regard not their counsel neither; then complain to the authority of the Jewish Synedrion; and let them persuade him to deal well with thee, and to make satisfaction for the injury done. But if he become so graceless, and so wickedly obstinate, that he despise it, and so no such means as these will do him good; then use (if thou wilt) the utmost remedy, and deal with him, as if he were no faithful jew; 
Bishop Bilson of the perpetual government of Christ's Church.  that is, bring him before the Roman power, and sue him at Caesar's bar, as if he were a Publican, or Heathen. So that this place is meant of private, and personal suits, and quarrels between man and man, Jew and Jew, as the state stood then, of which our Saviour did speak.  
§. If thy brother sin against thee. Sect. 1  
The Papists affirm, that no General Council is of sufficient authority, without the allowance of the Pope: and that he is in such sort above all Counsels, that he cannot, though he would submit himself to their sentence. Bellarm. de Concil. lib. 2. Cap. 11. & 14. Now against this, an Argument or two may be framed from this place.  
The Scripture here saith; He that refuseth to Argum. 1 hear the Church, let him be unto thee as an Heathen man, and Publican. Therefore if the Pope shall refuse the sentence of the Church assembled in general Counsels, he is no better by the voice of Christ, than an Heathen,  
Our Saviour saith here: If thy brother offend, or Argum. 2 sin against thee, etc. Tell the Church: But the Pope is our brother, he being a Christian, and one who prayeth, or aught to pray, Our Father, etc. And therefore the Pope may be called to the judgement of the Church; and consequently be judged, censured, and punished by the Church. Now the Church doth nothing, but by her Prelates: and therefore the Pope may be judged by a Council consisting of Prelates. This Argument was first framed by Gers●●, Doctor Parisiensis.  
First, hereunto Bellarmine answers: Although Gerson said; That the Pope ought to acknowledge himself to be subject unto the Church: yet we answer, that the Pope fulfilleth this Precept; when he reproveth a man in private, next by witness, and after shall himself proceed unto public censure. Bellarm. lib. 2. the Concil. Cap. 19 §. Sed iterum.  

Reply.  Hereunto as credible a person as the Cardinal is, answers, Christ said not unto Peter, Tell thyself, but tell the Church, which is a Congregation in a Council, Greg. Papa apud Aenaem Sylvium, lib. 1. comment. de gest. Concil. Basil.  
Answ. 2 Secondly, Bellarmine answers again: By this word Church, is either understood a Bishop, as Chrysostome would have it, or a company of the faithful with their head. Wherefore in every Bishopric, all offenders are to be carried unto the Church, and Bishop of that place: but if that Bishop sin, than he is to be carried to a higher Church: namely, to the Arch Bishop, or Patriarch under whom he is: if an Arch Bishop, or Patriarch offend, they are to be carried yet to a higher Church: to wit, to the Church of Rome, or a General Council, over whom the Pope is: but if the Pope offend, he is to be reserved to the judgement of God; for there is no Church unto which he can be carried, or before which accused, seeing that without him, no Church can be found which hath an head.  
Reply 1 First, this word Church signifieth either an universal Congregation, and Assembly, or a Council consisting of that Assembly; but it no where signifies only a Bishop: neither doth Chrysostome say, Dic Episcopo, tell the Bishop, but Dic Ecclesiae, id est, praesultibus, ac praesidentibus; tell the Church: that is, the Prelates, and Precedents thereof; and so also Theophylact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore by the Church is always meant some body of men, and never a particular person.  
Reply 2 Secondly, Christ in these words remits, or sends Peter himself to the Church, as to a superior Tribunal, or judgement: yea, to a particular Church. Now if every, or any particular Church, have greater authority in judgements, then either Peter, or any of the Apostles: yea, or any particular person; then much more the Universal Church, which is represented in a General Council.  
Reply 3 Thirdly, the evasion of Bellarmine is idle, viz. That when these things were spoken to Peter, he was but a private man, and not as yet the Universal Bishop, and head of the Church: and therefore he did justly then acknowledge himself to be inferior unto the Church: For Peter was now an Apostle, but an Universal Bishop he was never: And we leave it unto them to prove. Although I could say that these words were spoken after those, Matth. 16.18. Thou art Peter, etc. when themselves: yea, Bellarmine himself saith, that he was constituted Head, and Universal Monarch of the whole Church: and therefore it relisheth not well to say, that now he is but a private man.  
Reply 4 Fourthly, Christ speaks generally: If thy brother sin against thee, whosoever he is; except Bellarmine will say, that the Pope is no Brother; that is, no member of the Church, nor no child of God.  
Fifthly, the Pope may sin against another, as Reply 5 well as another man: and therefore Christ sends him to the Church: yea, many of the Pope's have been Heretics, impure, impious, abusers of themselves, and of others: And therefore by a Council, or Representative Church, he is to be judged and censured.  
Sixthly, in the Council of Basil, the case was Reply 6 thus collected out of Saint Hierome, and Augustine; and the two ancient Popes, viz. that it is necessary that the Pope should be subject unto a Council; for if the Church be a Mother, then must the Pope acknowledge himself to be her son, otherwise how shall he have God for his Father? And this our Saviour shown, when he said unto Peter (Tell the Church) which authority if the Pope shall contemn, he ought to be accounted as an Ethnic, and Publican. Vide Aenaeam Sylvium de gest. Concil. Basil. lib. 1. fol. 5. §. Multis: yea, Cardinal Cusanus doth further prosecute this argument, from another sentence of Saint Augustine's, wherein he requireth the judgement of a Council, in determining of a case, after that the Pope had delivered his sentence. Card. Cusan. Concord. Cathol. lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery (That the Pope is not subject to a Nationall, or General Council) razed, and pulled down, and that by their own side; let him read Bishop Mort appeal▪ lib. 4. Cap. 2. §. 8. p. 451. 452.  
We affirmed before in the conclusion of the fourth General Question, that these verses speak of private, and personal suits, and quarrels between man and man: Now how this is clearly confirmed, and the contrary Objections made by the Separatists fully confuted: If the Reader would know, and see, let him rea●e Mr. Bernard against the Separatists, pag. 220. 221.  
§. 2. Take with thee one or two. Sect. 2  
Why must witnesses here be called?  
First, Quest. that they may convince the offender of his sin, if so be, he be either ignorant of it, or Answ. 1 deny it. And,  
Secondly, that he may be left without excuse, if he offend again. And Answ. 2  
Thirdly, that they may see, and know, that he which hath suffered the wrong, hath done what Argum. 3 became him, or belonged unto him to do, Carthus. s.  
§. 3. Tell the Church. Sect. 3  
The Separatists object here against us, and what we have said: That in these words, Tell the Church; the word Church cannot be taken for the jewish Synedrion, or the Assembly of Authority among the jews; which was then as well civil, as Ecclesiastical.  
First, the word Church in holy Scripture, is not always so strictly taken, as men do now use it, but is used for the assembly of good, or bad Christians, or Infidels, met together to consult, and determine of causes, whether civil, or Ecclesiastical, Psalm 26.5. Where the Septuagint do translate the word Assembly, by the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Church: So Prov. 5.4. and Acts 19.32.39.40 in which three verses the word translated Assembly, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same which is here translated Church.  
Secondly, Beza himself by the word Church, understandeth it as spoken here of the jews; that is, the Elders assembled, who exercised judgement in those days; which assembly of judges, as here they be called the Church, so in the old Testament they were called the Congregation, which is all one, Num. 35.12, 24, 25. Iosh. 20.6 9 And therefore our Exposition is warrantable by the word, and this objection is also of no moment against it.  
Sect. 4 §. 4. If he refuse to hear the Church.  
Object. 1 The Papists say, that General Counsels may absolutely determine without Scripture, and bind all men necessarily to the obedience of their Canons: because such a Council is a representative Church: and for the proof hereof they thus urge this place: Our Saviour Christ saith, If he refuse to hear the Church, let him be unto thee as an Heathen-man, and Publican: Therefore the Church is absolutely to be obeyed in all things, Bell. lib. 1. de Concil. cap. 18.  
Answ. 1 First, our Saviour in this place speaketh not of the Canons, and Decrees of the Church, concerning faith; but only prescribeth the form of Church discipline, for reformation of manners, and correction of sin: If thy brother trespass against thee, etc. verse 15. where Christ saith no more than this; That Christians ought to obey the sentence of the Church, in censuring of sin; and not that they ought to receive new Articles of faith, if imposed by the Church, though contrary to Scripture.  
Answ. 2 Secondly, our Saviour speaketh not of every Church absolutely, but of a Church guided and ruled by his word, and assembled in his name, verse 20. For otherwise by the jesuits collection, Christ and his Apostles should have been as Publicans, because they obeyed not the Scribes and Pharisees, amongst whom the Church was at that time.  
Object. 2 The Papists further produce this place, to prove that the Church cannot err, but is infallible in her judgement: Christ saith, If he will not hear the Church, let him be unto thee as an Heathen man, and Publican; but unless her judgement were infallible, it were hard: yea, unequal, to hold them for heathen men, and Publicans, which would not obey her Decrees. And therefore the Church (that is, the Pastors of the Church; Bellarm. de verbo Dei, lib. 3. Cap. 5.) cannot err, but is to be heard in all things.  
Answ. 1 First, it followeth not, that the Church cannot err, because we are bidden to hear it; for so we are commanded to obey Magistrates, Rom. 13.1. and yet they may command things unlawful, and in such a case they must not be obeyed, Act. 4.19. It was a Law to the Jews; that in matters of weight they should repair to the Priests, and do according to that which he should judge, without declining from it (Deut. 17.8.) and yet the Papists will not say; that Vriah, and Annas, and Caiphas, were of infallible judgement.  
Secondly, the meaning of this place is: That Answ. 2 we must obediently hear the Church, and yield unto it, not simply in all things, but conditionally, as long as it speaketh things agreeable to the word of God.  
Thirdly, the things properly which Christ Answ. 3 here mentioneth, and wherein he biddeth us hear the Church, are not determinations of faith, but Church censures, and admonitions; wherein it is clear, the true Church of Christ may sometimes decline from the right, and be admonished by her children, notwithstanding this threatening of Christ's. Thus the Jews excommunicated him that was borne blind (john 9.34.) and the East, and West Churches censured one another, about the keeping of Easter, Niceph. lib. 12. Cap 33. If the Reader would see this further cleared, and fully proved from some of their own side, let him read Mr. White, his way to the true Church, pag. 78. & Epise Daven. de Judice, p. 100  
Fourthly, if the Church may err in her censures Answ. 4 (as is proved in the forecited Authors) notwithstanding these words of Christ; then we leave it to the jesuit, to yield some sound reason or other, why not as well in points of faith.  
Fifthly, the judgement of the Church, whether Answ. 5 in inflicting of censures, or defining of opinions concerning faith, or determining of differences about Religion, is so fare to be regarded, as it is warranted by the word. For the Scripture neither here, nor no where else doth say; That the Prelates of the Church can never err in judging.  
Sixthly, this place speaks of a particular Answ. 6 Church: for not for every offence of one brother against another, is a General Council to be called. And therefore if there be any weight or truth in the Objection at all, it proves that every particular Church hath an infallibility of judgement, and cannot err: But this is more than the Papists affirm: But of this more in the next objection.  
Tarmerus (in colloquio Ratisbonensi sess. 13.) produced this Argument, to prove: That the deciding, determining, and judging of all controversies of Religion, belongeth only unto the Church; that is, to the chief Pastors, and Bishops only of the Church. He argues thus. If all controversies be to be decided by the Church, and referred unto the Church; than it will follow that the Church is the judge of all controversies.  
But the Antecedent is true, that all controversies are to be decided by the Church, and are referred unto the Church.  
Therefore also the Consequent; That the Church is the judge of all controversies. Now he proves the Antecedent from these words: Tell the Church, and if he will not hear the Church, etc. Therefore the Bishops, and chief Pastors must expound the doubts in Scripture. Bellarm. lib. 3. the Script. Cap. 3 argu●s thus.  
Our Saviour speaks here of private injuries; but the place is to be understood also of public injuries, such as Schism, and Heresy are: Now by this word Church is not meant the whole body of the faithful, but only the Pastors▪ and Bishops: and therefore Heretics, and Schismatics are not to be referred, or turned over to the Congregation of the faithful, to judge, and censure, but to the Prelates of the Church; because as a man hears, and speaks by his head, so the Church doth by her Prelates; and consequently from the judgement of the Pastors there is no appeal, their sentence, and determination being the last, and utmost judgement.  
Answ. 1 First, Hunnius (in eodem Colloquio Ratisbonensi) did rightly distinguish this word judge; for there is a double judge: namely,  
I. A judge, who hath absolute authority of judging: now if the Argument understand judge in this sense, we deny the Consequent; for although it be certain, that all controversies which arise amongst Christians, may be referred unto the Church, that they may have her judgement: yet it is most false, that the Church is a judge, which is absolute from all Law, and may pronounce after her own will; and so in effect be the chief, and principal judge; that is, the very Rule of Religion, and controversies.  
II. There is a judge, whose power is limited, and restrained unto the Law: and if the Argument speak of this Judge, we have nothing to say against it: for we deny not, but that some; yea, all controversies may be referred unto the Church, to be examined, and judged.  
Answ. 2 Secondly, we deny that the last, and utmost judgement of controversies belong unto the Church, her judgement being only Ministerial.  
Thirdly, we must give care to the Church, but Answ. 3 with a double condition: namely,  
I. We must be sure, that it be the Church of God, as our Saviour himself expoundeth it, ver. 20. Where two or three are gathered together in my name, etc. So that every Congregation is not the Church; but that which is assembled in the name, and authority of Christ. And therefore it is necessary, that we know that Church, which we hear to be the Church of Christ, and that by the Scriptures, for otherwise we cannot know the true Church, but by the word, & except it be the true Church, we ought not to hear it at all.  
II. We must not hear the Church (although it be a true Church) contrary to the Scriptures, but only so long as she teacheth the doctrine of Christ; for otherwise an Angel from heaven is not to be heard, Gal. 1.8. If the Pastors, Prelates, and Precedents of the Church shall prescribe those things, which are approved, or prescribed by Christ, we must hear them, otherwise not: for there have been many Bishops and Counsels, which have refuted ●iver Heretics, and yet have erred themselves in many other things. Wherefore the Church is not simply to be heard in whatsoever she saith, or teacheth, or to be believed, and obeyed, in all her decrees, opinions, tenants, and commands, but only then when she speaketh, and teacheth the truth of Christ: For we are not to believe, or credit the Church, but for Christ, and his words sake. I find this answer given by Dr. Willet. Synops. 46. initio. Whitak. de sacra Script pag 31.7.  
Fourthly, if the judgement of the Pastors and Answ. 4 Bishops in a Council, be the last and utmost judgement, than not the Pope's judgement only, which the most of the jesuits labour for.  
Fifthly, our Saviour speaks not here of the Answ. 5 chief judge of all controversies, or of the chief Interpreter of Scripture, but only of brotherly correction, and admonition, which who contemns are referred to the Church; and if they will not hear the Church, th●y are to be excommunicated: For the interpretation of Scripture dependeth not upon the will, and fantasy of the Pope, Cardinals, or Popish Councils, but must be tried by the Scriptures themselves. Now the reason why we deny, that the Evangelist speaks here of the supreme judge, or Rule of controversies, is, because that which is meant, and understood in this place, to be told to the Church, doth belong unto all Churches, viz. of Constantinople, jerusalem, Smyrna, Rome, and the rest; not unto all together, but every one severally: Now the Papists themselves do not contend, that every particular Church is the rule of all controversies. Now that the place is to be understood of brotherly admonition, and reproof, appears thus: namely,  
I. Because the speech is of private offences between brethren; as is plain from verse 15. If thy brother shall sinne against thee. But private, offences, injuries, and jars, are not to be referred, either to a Nationall, or General Council, but unto the Ecclesiastical society, or jurisdiction of every place, by whom the reasons on both sides may be weighed, and known, and judgement accordingly pronounced.  
II. Because this is the first degree of public or Ecclesiastical judgement; for the former degrees here named by our Saviour, verse 15, 16. are private; to wit, when the wronged Brother doth privately alone admonish him that did the wrong, or before some few Witnesses. But it was scarcely ever heard of, or at least done, that either private offences, or even public, and those which belong unto the Church, should presently at the very first be referred unto the Church universal, scattered through the whole world.  
III. Because our Saviour speaks here of Excommunication, as some are of opinion; let him be as a Heathen, etc. But Excommunication, and every kind of Ecclesiastical censure doth belong also to every particular Church (Concil. Nicen. can. 5.) And therefore in this place by Church, are to be understood the Jurisdictions of particular Churches, and not such a Judge as is absolute, free, and exempt from all Law, having his own will only for a rule. I conclude this Objection with a double Argument.  
If every Church [which who so hears not, be Argu. 2 to be accounted for a Heathen man, or publican] be the absolute Judge of all Controversies: than it will follow, that every particular Church is the absolute Judge of all Controversies: but the consequent is absurdly false, therefore also the antecedent. Cham. t. 1. p. 26.  
Argu. 3 An obstinate sinner must be referred to the censure of the Church: for Christ said to Peter, Dic Ecclesiae, etc. Tell it to the Church, and if he will not hear the Church, etc. Therefore Peter and his successors are not the supreme Judges: for here he is referred to the Church. Willet, Synops. pag. 1304.  
Sect. 5 §. 5. Let him be unto thee as an Heathen man, and a Publican.  
Quest. 1 What is meant by these names of Heathen man, and Publican?  
Answ. Something hath been said of the meaning of them before, Sect. 1. as also, in the general questions before that Section. I do therefore here but only add this, That to esteem one as an Heathen man, or Publican, is not to hate him, but not familiarly to use him, or not to be familiar with him who despiseth the voice of the Church.  
Quest. 2 Why must we shun the society, intimacy, and acquaintance of him who will not hear the Church?  
Answ. 1 First, for our own sakes, lest we should be tainted, animated, and emboldened by them to do the like; and so we make ourselves odious unto all who are good.  
Answ. 2 Secondly, for their sakes who do despise the voice of the Church, that they may be ashamed of their contempt: This answer is given by Saint Paul, 2 Thes. 3.6, 14. We command you to withdraw yourselves from those who walk disorderly; and have no company with those who are disobedient to our word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That he may be ashamed: where the word is most significant, for it denotes such a perturbation of the mind, that he who is affected therewith, seeks up and down where he may hid himself for shame. For as nothing animates a sinner more, than to see Christians, yea the Professors of Religion to love him, and delight in his company: so nothing humbles a sinner sooner, than to see that all good men withdraw themselves from his society and friendship. Now this Christian subduction, or alienation is not like the subduction of the Anabaptists, which is conjoined with hatred and execration: but our withdrawing of ourselves from the contemners of the Church, is an Argument of our love unto them: yea, we must not simply or totally withdraw ourselves, for the Apostle exhorts us to admonish and counsel those whom we must not be familiar withal: and how can we admonish them, except we go unto them, and labour to reduce them into the right way?  
Answ. 3 Thirdly, we must have no commerce or fellowship with those who despise the voice of the Church, for the Church's sake, and the edification thereof: Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person, and to give him over to the Devil, lest he should infect others; for a little leaven sowers the whole lump, 1 Cor. 5.7.  
Answ. 4 Fourthly, we must not be familiar with those who will not hear the Church, for the Lords sake, or for his glories sake: for when wicked and profane persons are tolerated, yea loved, and entirely acquainted, and affectionately endeared unto the Professors of Religion, it causeth the name of God to be evil spoken of, and blasphemed among the Gentiles: for those who tolerate such, 
Cameron de Eccles.  are thought to be like those who are tolerated, 1 Tim. 6.1.  
How many sorts of sinners doth our Saviour Quest. 3 intimate, or imply in these verses?  
Vincentius (Serm. hyemal. pag. 540.) observes, Answ. that there are four kind of sinners here pointed at, and withal how every sort are to be handled: viz.  
First, there are some simple, and corrigible sinners, who when they have offended, and are reproved, thank the reprover, and are sorry and satisfactory for the offence. Now of these our Saviour saith, If thy brother sin against thee, tell him his fault between him and thee: admonish him secretly, because he will quickly be convinced of the wrong done, and make thee satisfaction.  
Secondly, there are some who are proud and presumptuous sinners, who presume too much of themselves, and stand too much upon their own justification. Now of these our Saviour speaks, when he saith, Take one or two with thee, that by their words and persuasions they may be the sooner convinced of their offences and errors.  
Thirdly, there are obdurate, obstinate and perverse sinners, who are led by the spirit of contradiction and obstinacy, and will be counselled, advised, and persuaded by none. Now these must be referred to the Church; that by her power and authority, they may be convicted and humbled.  
Fourthly, there are others more profane, malicious, and incorrigible sinners, who neither regard the admonition of their Brother, whom they have offended, nor of their Brethren who in love advise them, nor of the Church; but disobey all, despise and slight all. Now these our Saviour saith, must be held as Heathen men and Publicans.   
Vers. 18. Verily I say unto you, 
Vers. 18.  that whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever you shall lose on earth, shall be loosed in heaven. 
Because much was spoken of these words before, chap. 16, 19 I therefore here add only a word or two.  
What is meant by binding and losing? Quest. Answ.  
For answer hereunto, we must observe that these words, ligare & solvere, to bind and lose, were usual in the Church of the Jews, and therefore the signification of them was well known and understood, when Christ was corporally in the earth; for in the Judaical Church, ligare, to bind, did signify Interdicere, Prohibere, to interdict and prohibit; and Solvere, to lose, signified jubere, permittere, to command and permit; and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere. And thus they have a saying, Davidem & Ezechielem nihil ligasse quod nen esset ligatum in lege. Wherefore to bind, is to pronounce something to be profane; and on the contrary to lose is to pronounce something to be lawful: this therefore is our Saviour's meaning, Whatsoever the Church shall declare to be unjust, the cause being truly and throughly known, those things G●d will decla e to be unjust, and on the contrary th●se things which the Church shall declare to be just, those God also will declare just 
a Cameron de Eccles. Argum. .  
This place is produced by our men against the Papists, who affirm the keys to be promised, only unto Peter: They argue thus.  
If the Keys were by Christ promised unto Peter only, than they were given by him also only unto Peter, for he performs what he promises.  
But the Keys were given to all the Apostles, and not only to Peter, as appears by this verse. Therefore they were not promised only unto Peter. If the studious Reader would see this Argument canvased to and fro, let him read Amesius Bel, enerv. tom. 1. pag, 162. ad 167. And because it is so largely handled there, I will but briefly prosecute it, and frame the Argument thus.  
To preach the Gospel, and to have jurisdiction of government, do both belong unto the power of the Keys.  
But the Keys were equally to all committed: therefore they had all equal power both to preach and to govern. That they all had the power of the Keys equally granted unto them, appears from this verse, wherein the Keys are given to all the Apostles.  
Yea Bellarmine himself confesseth that james was Bishop, and ordinary Pastor at Jerusalem, and therefore (with Anselm and Aquinas) saith, that he is named first by S. Paul, Galath. 2. Bellarm. lib. 1 de Pontif. Rom. Cap 19 Therefore at jerusalem Peter was to give primacy to the ordinary Pastor there.  
Answ. To this they answer, That Rome was the chief City, and therefore Peter being Bishop of Rome, was to have the preeminence.  

Reply.  But hereunto we reply, that jerusalem was rather to be preferred in respect of place; for that City was chosen by the Lord himself, to be the chief City of his Church: but Rome through the tyranny & usurpation of the Romans over other Countries was advanced to that dignity, and not by the election and choice of God.  
If the Reader would see how this verse is urged by the Separatists for their Church-discipline, let him read Mr. Bernard against Ainsworth, where the Objection is fairly propounded and fully answered. Pag. 222, 223, 224.   
Verse 20 VERS. 20. For where two or three are gathered together in my name, there am I in the midst of them. 
Sect. 1 §. 1. Where two or three are gathered together,  
Quest. What doth our Saviour mean by these words?  
Vincentius (serm. hyem pag 544.) thus commenteth upon them.  
First, Answ. when the Rulers and Governors of a City or land, are gathered together, for the good and benefit of the City or commonwealth: they are then gathered together in the ●ame of Christ, who according to his promise) will be in the midst of them.  
Secondly when the Pastors, Prelates, and Precedents of the Church are convened together in a Convocation or Synod▪ for the good of the Church of Christ; they are then gathered together in the name of Christ, who (according to his promise) will be in the midst of them.  
Thirdly, when the faithful meet together in the house of God, for the celebration of the worship and service of God; they are then gathered together in the name of Christ, who according to his promise will be in the midst of them. Here Vincentius plays with the words, and pleaseth himself with his own conceits, thus  
When the congregation is met together in the Temple, there are but Two, that is, Clergy, and Laity, or men or Women; or Three, that is, the people on the Ministers right hand, and those on his left hand, and himself which is in the midst of the Pulpit Or there are but two, that is, the Preacher, and the People: or Three, namely, the Laymen, and the Ecclesiastical men, and the Preacher.  
Fourthly, we add, that when two or three are privately met together in a family, for Prayer, or other holy exercises; they then are gathered together in the name of Christ; who (according to his promise) will be in the midst of them: for he regards not so much the multitude of supplicants as the sincerity of the heart, and therefore when a little family joins together about the worship and service of God, than Christ will be present with them, and also assistant and gracious unto them.  
§. 2. Shall be gathered together in my name,  
It is controverted between us and the Church of Rome, Object. by whose authority general Counsels ought to be called; and they say that they are only to be called, and appointed by the Pope's authority, or his assignment, and that Emperors and Kings have no power at all to call them: and for the proof hereof urge this place thus.  
Counsels ought to be congregated in the name of Christ, that is, by him that hath authority from Christ so to congregate them (Nam in nomine idem est▪ quod ex authoritate, for in the name of Christ, is the same; with by the authority of Christ) but Christ did not commit his Church to Tiberius, but to Peter and his successors; when he said, Peter feed thou my Lambs. Bellarm. lib. 1. de Concil. Cap. 12.  
First, the exposition of the jesuite, is gross Answ. 1 and absurd in a double regard, to wit,  
I. If to assemble in the name of Christ be to assemble by the authority of the Pope, than it will follow that none are assembled in the name of Christ, and that Christ will be present with no assemblies or congregations, but only those who send up to Rome for a licence, that they may assemble, and come together; than which what more absurd?  
II. If it be one and the same thing to convene together in the name of Christ, and by the authority of the Pope, than it will follow, that the four first general Counsels (viz the Nicene, Constantinopolitane, Ephesine, and Chalcedone Counsels) which were so singularly approved of, were not called or congregated in the name of Christ, because they were appointed not by the Pope but by the Emperors: & yet Socrates (lib. 1. Cap. 6.) dare say that they were gathered together in the name of Christ. Cardinal Cusanus goes farther, affirming boldly, that the authority of a Council doth not depend upon the Pope, (Quia tunc non fuissent octo prima Concilia omnia firma quoniam per Imperatores congregabantur, Card. Cusan Concord. Cathol. lib 2. Cap. 25.) because so we should thus disannul the authority of the Eight first general Counsels, which were appointed by Emperors; etc.  
Answ. 2 Secondly, the Assumption of the Objection is false, that Christ gave not the Church to Kings but to Peter, and his successors; For we read, that the Church was committed to Kings. Esa. 44.25. And David did distribute the Ministeries, and other Kings have had care of the Church. But we no where read that the Church was committed to the Pope; and therefore it follows not neither, the Church was committed to Peter therefore it belongs to the Pope only to call Counsels.  
Answ. 3 Thirdly, this Phrase to be assembled in the name of Christ doth not signify the efficient cause of the Assembly, but the form, viz. to be assembled in unanimity, and concord, and the power and Spirit of Christ: as both Chrysostome (hom. 4. in Matth) & Arias Montanus (in hunc locum) expound the place.  
Answ. 4 Fourthly, this phrase, In the name of Christ, doth not always signify authority but sometimes faith, and the profession of Christ, as Infants are baptised. In the name of Christ: yea sometimes in the name, signifies for Christ's sake, as Ephes. 5.20 Matth. 19.29. john. 14.14. But here it signifies in the power and virtue of Christ. Scharp. de Concil. pag. 392.  
Answ. 5 Fifthly, in these words [When two or three are gathered together in my name etc.] the promise of our Saviour is general, respecting as well the congregations and Assemblies of the faithful in prayer, as in Counsels. Now shall not Christian men any day pray in the name of Christ unto God, before they have the Pope's real command, or assent?  
Answ. 6 Sixthly, Counsels are then assembled in Christ's name, when they suffer themselves and their actions, to be governed by the Spirit of God speaking in the Scripture.  
Sect. 3 §. 3. I will be in the midst of them.  
Argum. From these words we conclude that to assemble together in the name of Christ, that is, to hear his word, and receive the Sacraments, is a most manifest note of the true Church: whereunto Bellarmine answers two things, viz.  
First, to be gathered together in the name of Answ. 1 Christ is not a note of the Church, because it agrees with Heresies and Schisms.  
To be gathered together to preach the word of Christ truly, to hear it reverently, 
Reply.  and to receive it sincerely, is to be gathered together in the name of Christ, and doth not agree with Heresies, and Schisms which destroy the Church. Answ. 2  
Secondly, Bellarmine answereth, That this place showeth not where the Church is, but where Christ is.  
Christ walks amongst the Seven Candlesticks, 
Reply.  which are the seven Churches, Revel. 1.20. and 2.1. He is to be found only in his Church; and therefore where Christ is known to be present, there is necessarily the Church.  
The Papists object this place to prove that a Council cannot err, Object: but that the judgement thereof is infallible. Christ here saith (saith Bellarmine) Where two or three are gathered together in my name, there am I in the midst of them, and therefore they obtain whatsoever they desire of God, viz. wisdom, and light which may suffice for the understanding of those things which are necessary for them. And as Christ is present in private, and particular assemblies, to help and assist them in private and particular things; so he is present in a general Council, that he may help them in great and public things; and consequently, they do judge of all such things infallibly. Bellarm. de Concil. lib. 2. Cap. 2.  
First, this place directly respects every particular Answ. 1 assembly of the righteous: if therefore by virtue of this promise infallibility of judging be allowed and granted unto men, than it is given also to all Bishops and Ministers assembled together in every particular Council, and Convocation; which the Papists themselves deny.  
Secondly, in these two or three, to whom Answ. 2 Christ promiseth his presence, is not necessarily, included the Pope of Rome; and yet the Papists say that not only the opinion of two or three, but even the judgement of the whole world wants this infallibility, until the confirmation of the Pope of Rome come thereunto: and therefore from this promised presence of Christ, this infallibility of judging is not rightly collected.  
Thirdly, Gregory de Valentia (analys. fide lib. 8. Answ. 3 cap. 7.) answers, That this place is not to be applied to an infallible certainty of any opinion, wherein many agree: but unto the efficacy of the consent of many, for the obtaining of that which is unanimously desired. Bishop Davenant, de judice controv. pag, 97 & 114. ubi ex hoc loco contra hanc infallibilitatem disputat.  
How is Christ present with those who are assembled Quest. 1 in his name?  
The Schoolmen say, Answ. (and that truly) that there are four degrees of God's presence, which degrees may rightly be applied; and accommodated to the humane nature of Christ. For  
First, the humane nature of Christ is present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Son of God, and the Substantial word Personaliter, personally the humanity being united unto the Deity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inconfusé, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inconvertibiliter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indivulsé, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inseparabiliter, and therefore the humanity can never be separated from the Deity.  
Secondly, the humane nature of Christ as it is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Godhead, is present with the blessed Saints and Angels in heaven, Gloriose, gloriously, who without ceasing behold his glory which was given unto him by his Father. john. 17.24.  
Thirdly the humane nature of Christ or his manhood, is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his Church Gratiosé, graciously: governing it and blessing the Ministry thereof, regenerating men by Baptism, feeding his Children in his Holy Supper with his body and blood, hearing the prayers of the faithful, curbing their enemies, and at length freeing them from all evil. And this is the presence here promised.  
Fourthly, the humane nature which Christ assumed unto his divine, is present with all creatures Vniversaliter, universally; creating them, conserving them, directing them unto a determinate end, containing them within the bounds appointed and set by God, and the like.  
Is there not a Pleonasmus or redundance here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will be there in the midst of them?  
It seems that there is, but yet indeed there is nothing less: for this Phrase, To be in the midst, in the Hebrew phrase hath a double signification namely,  
First, to be present with some: as is plain from these places, Genes. 23.6. Ezech. 1.1. Esa. 52.11. which is repeated by S. Paul. 2 Corin. 6.17. Separamini de medio eorum, Be ye separated from the midst of them, that is segregate yourselves from them. Now suppose this phrase To be in the midst, had no other signification but this, than there was indeed a Pleonasmus here, and yet such a one as is ordinary and very Emphatical; thus the Grecians say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins, Etiam atque Etiam, Again and again: and therefore being the more Emphatical, it is not superfluous. But we need not thus answer the question; because there is another signification of these words viz.  
Secondly, this phrase, To be in the Midst, as it signifies to be present with some: so also to be precedent amongst some: or to be chief in an assembly: Thus it is said, God standeth in the congregation of the Gods, and judgeth In medio Deorum, in the midst (or amongst) the Gods, For in judicial assemblies the place of a Precedent is in the midst, that he may both hear all, and be heard by all. Thus Christ is both present with, and Precedent amongst the faithful assembled together in his name.   
Verse 23, 24, etc. VERS. 23, 24. etc. unto the end of the Chapter. Therefore is the Kingdom of Heaven likened unto a certain King, which would take account of his servants; and when he had begun to reckon, ●ne was brought unto him which ought him ten Thousand Talents, etc. 
Quest. 1 What is the meaning of this Parable?  
First, the King here spoken of, is God, who is the Lord of all the world. Answ. 1  
Secondly, the servants here mentioned are we Answ. 3 who are the Subjects of this King.  
Thirdly, the Talents which the Lord betrusted Answ. 3 us withal and which prodigally we spent and wasted are the Image of God, and those inherent graces which were given unto us in our first creation, which by the fall we lost:  
Fourthly, the debts which we own are our sins Answ. 4 and trespasses.  
Fifthly, the calling of the servants by name Answ. 5 to account, is by the Preaching of the Law, and the accusation of the conscience.  
Sixthly, the payment of the debt, is either the Answ. 6 performance of obedience, or the undergoing of punishment for disobedience.  
Are we able to pay the debt we own unto Quest. 2 God?  
No, Answ. for we are neither able to satisfy for our former disobedience, nor to perform perfect future obedience, unto our Lord God.  
How may we obtain remission of our sins at Quest. 3 Gods hands; seeing we are not able to satisfy his justice, nor pay our debts.  
First, we must do as this servant did to his Answ. 1 Master: that is,  
I. We must humble ourselves before God, as this servant, Who fell down and worshipped.  
II. We must pray unto God for pardon, and remission, as he did; Lord have pity, or patience.  
III. We must promise the payment of our debts, as he did, I will pay thee all: that is, we must promise that our debts shall be paid and satisfied for by Christ, and we must vow new obedience unto God. And then  
iv We may be sure that the King our Master will pardon and pity us, and forgive us our debt.  
Secondly, we must do as this Servant did not Answ. 2 unto his fellow servant: that is, we must forgive our brethren, if we desire that our Father should forgive us.  
What debts must we forgive our Brethren. Quest. 4  
By the name of debts are understood all the offences, wrongs, injuries, Answ. and the like which are committed against us, by our Neighbour: all which we must be ready to forgive for Christ's sake.  
Whether are money debts to be forgiven, or Quest. 5 are they altogether excepted;  
Neither: Answ. for as the Gospel doth not evert and destroy policy and civil Government, nor prohibit the lawful exacting of debts: So it doth not allow of cruelty, oppression, extortion, and hard usage, either by public or private men, neither doth God like those Spirits, who will let men rot in prison, rather than remit, or release them, although they have nothing to pay: for this servant who would have no pity of his fellow servant, found none at his Master's hands afterwards.  
Why must we forgive those who wrong injure, Quest. 6 and offend us?  
First, because herein, and hereby we imitate Answ. 1 the example of our Father, who is full of mercy and pity. Read Luke 6.36. Ephes. 4.32. Colossians 3.13.  
Answ. 2 Secondly, because small and few are the offences of our brethren towards us, in comparison of ours towards God: That which our brother owes us, is nothing in regard of that which we own God, as is to the life illustrated by our Saviour in this parable.  
I. What do our brethren own us; a hundred pence: observe here the Roman penny is the eighth part of an ounce, which after five shillings the ounce, is 7-d. ob. So that the whole sum is but iij.l. ij.s. uj.d.  
II. What do we own our God? Ten thousand talents: now here also observe: That a talon is 750. ounces of silver, which after five shillings the ounce, is 187. d. x.s. And the whole sum is 1875000. One thousand thousand, eight hundred seventy five thousand pounds. And therefore seeing our Father so freely forgives us so great a sum, we should not stick to forgive our brother so small a debt.  
Answ. 3 Thirdly, we should forgive those who wrong us, because they are our fellow-servants: yea, our brethren, and members of the same body with us: now none ever hated their own flesh: a man will not cut off his hand, if it hit, and hurt his eye; because it is apart of himself: and a man cannot be cruel to any part, or member of his body, but he is cruel to himself, which is inhuman.  
Answ. 4 Fourthly, we must be ready to forgive those who offend us, because cruelty against such is hurtful: yea most pernicious unto ourselves, james 5.9. He who will not pity his fellow-servants, nor have patience with them, shall (with this wicked servant) be eternally punished. For as  
I. The King being angry, calls this evil servant: And,  
II. Reproves his cruelty: And  
III. Casts him into perpetual prison. So cruel persons in the general judgement, shall  
First, be cited, and summoned to appear, by an angry judge. And  
Secondly, shall be reproved, and reproached for their cruelty. And  
Thirdly, shall be subjected, and bound over to perpetual pains, and unspeakable torments.  
Quest. 6 How must we forgive, and pardon those who offend us?  
Answ. We must remit offences after the manner of our heavenly Father; that is, we must labour to forgive our brethren, as our Father forgives us; that is.  
First, the Lord pardons citò, quickly; David had no sooner said, Peccavi, I have sinned, but he hears (Dominus abstulit peccatum tuum) tidings that the Lord had put away his sin, we see that the Lord is so prone to pardon, that the Prophet jonas is displeased with his readiness, and proneness thereunto. I hus should we be slow to anger, but ready to remit, and most easy to be reconciled.  
Secondly, God forgives Totum, the whole debt; he doth not pardon by halves, but remits all our sins, Psalm 103.2, 3. Thus we should not forgive our brother only seven times, but as often as he offends us, and that wholly and fully, as though they never had wronged us at all.  
Thirdly, our Father gives more than is desired: his servant here entreats him to have a little patience, and he presently doth not only forbear his debt, but doth forgive the debt. Adam and Eve are not only pardoned, but have over and above a promise made of a Saviour: And the Prodigal Child doth only beg, that he may be received as a servant, and he is accepted as a son. Thus we should put on the bowels of mercy, and tender compassion, and be ready not only to forgive our brethren, but also to give unto them; not only to do them no hurt, but also to do them what good we can.  
Fourthly, God doth all these things, Ex animo, cordially, and verily; for our offences being once pardoned, he remembers them no more, but casts them into the bottom of the sea, Mich. 7. Thus we must not revenge ourselves indeed, nor complain, or murmur in word, nor by our carriage or countenance show, that either we will avenge our selus, or would if we could, or harbour any malice, and grudge in our hearts, but forgive from our hearts. For if we labour in these things thus, to imitate our heavenly Father, than we have a promise, that all our sins shall be pardoned by him.  
Against this which hath been said, flesh and blood objects many things: and because many therefore I will briefly resolve them.  
My brother, or neighbour reiterates his offences Object. 1 against me daily: and therefore why should I forgive him?  
Consider with thyself, Answ. what thou owest unto God, and how great thy debt is: yea, remember if thy brother sin daily against thee, so dost thou against God; and if thou daily forgive him a few offences, thy Father daily forgives thee many.  
But my easiness and readiness to pardon him, Object. 2 will make him more obstinate, and injurious against me; and therefore why should I forgive him?  
Do thou what is thy duty to do, Answ. and what the Lord requires of thee; and commit the success, and event unto God; yea, remember, that although many wickedly abuse the Lords long suffering, and patience, unto their own destruction, yet the Lord ceaseth not to bestow many mercies upon them, making his Sun to rise, and his rain to fall, even upon such.  
But this proneness to pardon those who offend Object. 3 me, will make others despise, and slight me; and therefore for this cause, it is not good to be so easy, and ready to remit.  
Saint Paul hereunto answers; that glory, honour, Object. 4 and peace are prepared by God (though not by men) for all those who continue in well doing; notwithstanding all the lets, and hindrances of the world, Rom. 2. Yea, those who honour God, shall be honoured in heaven by God, though despised on earth by men.  
But David cursed his enemies, for their mischief done against him, and prayed for their destruction: and therefore why may not I?  
Answ. 1 First, sometimes it is true, that David prayed, against the Counsels of his enemies, and that God would infatuate them, and frustrate them; as that of Achitophel: and thus may we desire wish, and pray for the peace, and prosperity of the Church, and children of God, and that the Lord would infatuate all the plots of the wicked intended against them. Or  
Answ. 2 Secondly, David prayed for some temporal calamity to be inflicted upon the bodies of his wicked enemies, that thereby their souls might be saved: and thus we may desire the Lord to show his power, and justice upon obstinate sinners, that thereby they may learn to fear, and tremble before him, and turn unto him, and so by a corporal punishment be freed from an eternal. Or  
Answ. 3 Thirdly, David prayed for the final destruction of his enemies; and that two manner of ways: namely, either  
I. For the destruction of all his enemies in general, whosoever or wheresoever they were. Or  
II. For the destruction of some more particularly, whom by divine inspiration he knew to be the enemies of God, and his Church. Now these are not to be imitated by us, we having in the Gospel both a Precept, and Precedent, to the contrary.  
First, we are commanded to bless those who curse us, and to pray for those who persecute us, Mat. 5.  
Secondly, Christ did not revile, when he was reviled, 1 Pet. 2. nor curse those who crucified him, but contrarily prayed for them.  
Object. 5 We are but men, and therefore it must not be expected, that we should do as Christ did.  
Answ. The duty here required hath been performed by men, and not only by Christ: yea, if we be regenerate men, we also in some measure may perform it. joseph, although he was a man, yet he forgave his brethren, who had sold him to be a slave unto heathens. David was a man, and yet he forgave Saul his enemy, who pursued his life. Stephen was but a man, and yet he forgave, and prayed God to forgive those who stoned him.  
Object. 6 But I am never able to forgive my neighbour, as God forgives me; and therefore it is but lost labour to endeavour it.  
Answ. Indeed it is true, that we cannot forgive, as the Lord forgives, in regard of the quantity, but we may according to the quality, if we forgive them candidly, cordially, faithfully, and ex animo, for a spark is true fire, and a drop is true water.  
Quest. 5 Whether can the remission of sins be made void, or not? that is, whether doth the Lord remember, impute, and punish those sins which once he had pardoned? for it seems by this Parable that he doth; he first pardoning the debt, and freeing the servant from his bond, verse 27. and afterwards for the debt casts him into perpetual prison, there to endure eternal torments?  
First, we must here observe: That this is a Parable, Answ. 1 and that similitudes and parables are not so to be accommodated, and applied unto those things, for the declaration, and manifestation whereof they were propounded, that they ought to agree, and square with the things themselves in all things; for than they should not be parables, but the things themselves. And therefore we must always look to the mind of him that propounds the parable, and observe for what end he propounded it, and what he would have, or principally aims at, in the propounding of it; for otherwise many absurdities will often follow from Parables. Wherefore seeing this is a Parable, we ought not too subtly to apply, or rather to wrest, all the words of the Parable, unto the thing whereof Christ speaks: but only to consider the mind, and purpose of Christ in the propounding of the Parable.  
Secondly, Christ had taught his Apostles, and Answ. 2 in them all of us, to pardon those injuries, offences, and debts, which our brethren have committed against us, and do owe unto us, verse 21.22. And then presently adds this Parable, for the confirming, and declaring of his purpose. Now our Saviour's scope herein is to show; that it is necessary, that they should forgive their brethren, who desire to be forgiven by their Father.  
In this Parable,  
I. Our Saviour propounds the example of a King, who forgave a great debt unto one o● his servants: and hereby would teach us: that we have a Master, and Lord in heaven, who is gentle, easy to be entreated, and ready to forgive sin; but so, that when we are not able to pay our debts, or to satisfy for our sins, we beg mercy at his hands, and pray unto him for pity, and pardon. The King here releaseth not his servant, nor remitteth his debt, until he humbleth himself before him, and confesseth his present inability to pay, and prayeth for mercy: Thus although the Lord be naturally slow to conceive a wrath, and ready to forgive; yet we cannot hope to be forgiven, except we confess our sins, and humble our selus before our God, and crave mercy at his hands; because upon these conditions, the Lord offers mercy unto us.  
II. Christ in this Parable propounds unto us the example of a servant, who would not pardon his fellow servant: and lays down the words of the King, his Master unto him, shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee, verse 33. And hereby our Saviour would teach us, that God requires of us, that we should pardon our brethren, who have injured us, when they ask forgiveness of us, and remit the debts of those, who are not able to pay.  
III. In this Parable our Saviour declares the words, and deeds of the King, unto this evil servant; his Lord was wroth with him, and delivered him to the Tormentors, etc. verse 34.  
iv The Parable being expounded, Christ forthwith doth explicate, what his scope is in this Parable, saying; So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.  
Answ. 3 Thirdly, from these words of our Saviour's in the Parable; therefore we must not infer, that God will impute unto us, and punish us, for those sins which once he had clean remitted, and done away [because this doctrine is contrary to divers plain places of Scripture, as hath elsewher been shown] but we must mark how Christ concludes only one thing from the whole Parable, and that conditionally: and therefore, unless we remit, and forgive our brethren, who injure, and wrong us, we shall be punished by God, for those offences committed against him. In a word, Christ by this Parable would show, that they are miserably mistaken and deplorably deceived: who think, that either God hath forgiven, or will forgive them their sins, although they neither have forgiven, nor will forgive their brethren their trespasses. Zanch. miscel. de remis. peccat. pag. 288. Initio.    

CHAP. XIX.  
Verse. 3, 4 5, 6 VERS. 3, 4, 5, 6. The Pharisees came unto Christ tempting him, and saying unto him, is it lawful for a man to put away his Wife for every cause? And he answered and said unto them, Have ye not read, that he which made them at the beginning, made them male and female? And said, For this cause shall a man leave Father and Mother, and shall cleave to his wife: and they twain shall be one flesh. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. 
Sect. 1 THe Pharisees demanded of Christ, whether it were lawful for a man to put away his Wife for every cause?]  
Quest. The Pharisees here propound a question unto CHRIST concerning Divorce, Whether for every cause a man may put away his wife, or not?  
Answ. To this Christ answers negatively, that for every cause a divorce is not lawful: And this he proves by divers Arguments, or reasons: namely,  
First, from the authority of the Institutor of Marriage, which was God, vers. 6. Whom God hath joined together, let no man put asunder.  
Secondly, from the Antiquity of the institution of marriage, which was from the beginning, Verse. 4. At the beginning God made them male and female, and joined them in marriage together.  
Thirdly, from the manner of the conjunction and union, which is betwixt a man and his wife: vers. 5. Twain shall be one flesh.  
Fourthly, from the excellency of the conjugal bond and tye, vers. 5. A man shall leave Father and Mother, and shall cleave to his wife.  
Sect. 2 §. 2. And they twain shall be one Flesh.]  
Quest. 1 Whether is Polygamy and digamy lawful or not? That is, whether is it lawful for a man to marry two wives, or more than two?  
Answ. 1 First, Polygamy is unlawful, for after marriage the man hath no more power over his body, but his wife, neither hath the wife power over her own body, but her husband: but it was never lawful for the wife to have more husbands than one at once; therefore it was never lawful for the man to have more wives than one at once.  
Answ. 2 Secondly, there are two sorts of digamy, namely,  
I. Lawful, and improperly so called; and this is, when men have had more wives than one, but not at once, but successively, one after the death, or lawful divorce of another.  
II. Unlawful, and this is twofold; to wit, either.  
First, direct digamy, when men have two wives at one time. And  
Secondly, indirect digamy; and this is when a man having put away one wife unjustly marries another: and of this sort of digamy, the Apostle speaks, 1 Tim. 5.9. She must be the wife of one husband. A wife might not by the law of God (if she had not violated her faith to her husband, nor stained the marriage bed) be divorced from her husband; but it was permitted amongst the jews. Now such a woman as was unjustly divorced from her husband, and married to another, was the wife of two husbands: that is,  
I. She was the wife of the first husband still, jure divino, by the law of God. And  
II. She was the wife of the second husband only jure humano, by humane Law.  
What manner of union is betwixt man and Quest. 2 wife, that our Saviour here saith, they are but one?  
This union and conjunction of the husband and the wife, Answ. by which they become to be but one flesh, may be easily understood, if we do but turn our eyes to the end of that Union: Now the end of this union was, that man might have a helper, and assistant in readiness, yea, and that like unto himself. Now man stood in need of such a helper, in many regards; viz.  
First, for the procreation of Children, and issues sake; Now although properly the Father be Genitor the begetter, yet he cannot beget a child alone: And hence it is, that the offspring which is brought forth must acknowledge both Father and Mother, but not as two, but as one Parent. Vnus enim ab uno est.  
Secondly, man stood in need of a helper for the education of children: Now it is impossible (ordinarily) for a man to have any, who will be more tender, and careful over his children then his wife, she being Mother unto them.  
Thirdly, man stands in need of a helper, and assistant, that may communicate, and partake with him, both of weal and woe, both of prosperity and adversity: For our joy is increased when we have others who rejoice with us, esteeming our joy their rejoicing, and our good their glee, and our sorrow is decreased when we have copartners, who mourn and weep with us, bearing a part of our burden, as though our grief were theirs. Now ordinarily there is not a greater fellow-feeling of one▪ another's affairs, or occurrences, between any, than there is betwixt the husband and wife.  
Fourthly, this union of the husband and the Wife, is seen in the communion of all things, all things being common betwixt them. If the studious Reader would see these two last particulars amplified and enlarged, let him read Cameron. Myrothec. Pag. 96.97.  
§. 3. Those whom God hath joined together, let no man put a sunder.  
Sect. 3 Some object this place thus, against marriage after a lawful divorce. Object. CHRIST saith, Whom God hath joined, let no man separate; therefore after divorce they still remain man and wife before God, and may not marry to others.  
Answ. The party offending breaks the bond of marriage, and so sinneth grievously both against God and the yoke-fellow: but the innocent party marrying again after lawful divorce, only taketh the benefit of that liberty, whereto God hath set him free through the unlawful breaking of the bond, by the party offending. Perkins.  
It is controverted betwixt us, and the Church of Rome, whether there are more causes of divorce then Fornication only; and they hold the affirmative, and we the negative. Separation from bed and board may be admitted, say they, for divers causes. Concil. Trid. sess. 24. can. 8. Bellarm. lib. 1 de Matrim. c. 14. Now against this their opinion we urge this Argument drawn from this place:  
Argum. What God hath joined together, man must not separate; But the Papists in devising so many separations (as they do) from bed and board, do put asunder those whom God hath coupled: for where the duties of marriage are broken off, there marriage itself is also dissolved: if the man and wife be no longer bound to render the carnal debt one to another, and other services of love, the bond of marriage itself is loosed between them: and consequently they are divided whom God hath coupled. This is Chemnitius his Argument, and is opposed by Bellarmine, and amply answered by Dr. Willet. synops. 777. 778. To which place I refer the Reader.  
It is controverted also between us and the Church of Rome: Whether the Pope can dispense with those who are married: and both the practice of the Pope, and the opinion of the Popish writers show, that by his dispensation he can dissolve lawful and perfect Matrimony. Now against this we produce this place, That which God hath joined, Argum. man must not separate, or put asunder. Hereunto we may add. Luk. 16.18. and 1 Cor. 7.10. In which places both Christ and St. Paul say, That man and wife joined by Christ, must abide during life together, or live unmarried, and not be severed by the Pope's dispensation.  
Answ. Bellarmine (Lib. 2. de Monach. Cap. 28.) and divers others say, That those who are married may be separated, if the one party be desirous to enter into holy Orders, though the other be not agreed, if their marriage be not consummate by carnal copulation, but was only publicly ratified and confirmed by the rites of the Church, and the consent of both parties: More plainly their opinion is this, The Pope by his dispensation may dissolve a marriage in these two cases, to wit:  
First, if either the man desire to become a Monk, or the woman a Nun. And  
Secondly, if the marriage have been only publicly ratified, but not consummate by carnal knowledge: and the reason to prove this, which is given both by Bellarmine and others is, That CHRIST speaks here only de matrimonio consummate, and that Matrimonium r●tur● with which the Pope dispenseth, is not the jure divine, Hereunto we reply.  
First, CHRIST speaketh here absolutely, and Reply. 1 maketh no mention at all of copulation, or Popish consummation.  
Secondly, Matrimony with Papists is a divine Reply. 2 Sacrament, and consequently, it both is perfect without carnal copulation, and also indispensable by the power of man: If we may believe their own famous jesuits Melchior Canus, who saith Spiritus sanctus, et Sacramenti gratia per coitum non datur Canus de locis Lib. 8. Cap. 5. Pag. 246. The holy Ghost, and the grace of Sacrament is not given by copulation.  
Thirdly, it is absurd to say, that marriage gins Reply. 3 to be a sacrament by carnal copulation, and was not a sacrament by the Priest's action.  
Fourthly, it followeth hereupon that there Reply. 4 was not perfect matrimony between Adam and Eve, for their matrimony was in the state of innocence, and before all carnal knowledge.  
Fifthly, it followeth hereupon, that the marriage between joseph and Mary, was not perfect matrimony: for there doubtless wanted carnal copulation: and yet the Angel of God feared not to call her josephs' wife.  
Sixthly, both the Pope hath dispensed with marriages, or, by his dispensation dissolved them, even after copulation, and also many popish Doctors deny, that he may give dispensation for the dissolving of those marriages which are ratified and performed according to the rites of the Church, with the consent of both parties, although not consummate by carnal copulation. If the learned Reader would see this to the life prosecuted and proved, I refer him to B. Davenant. De judice controv. pa. 138. 139. and Mr. Bells bold challenge, pag. 36. 37. 38. 39 40.   
VERS. 7.8.9, They say unto him, Verse. 7.8 9 why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so. And I say unto you, whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery; and who so marrieth her which is put away, doth commit adultery. 
§. 1. They say unto him. Sect. 1  
The Pharisees here demand of Christ, Quest. whether Moses commanded that which was unlawful? Hereunto our Saviour answers these things, namely,  
First, Answ. he denies not but that Moses gave a commandment concerning a bill of Divorcement.  
Secondly, he grants that Moses did permit them to put away their wives, but he denies that Moses gave any such commandment.  
Thirdly, he gives the reason, why Moses did permit that, which in itself was unlawful; viz. because of the hardness of their hearts, & for the avoiding of a greater inconvenience, namely, murder, as was showed before. Chap. 5.31.  
Fourthly, he shows the true, and only cause, or the only true cause of divorce, namely adultery: Whosoever putteth away his wife, except i● be for fornication, etc.  
Sect. 2 §. 2. Why did Moses command to give a writing of divorce, and to put her away?  
What is the difference between Repudium (a putting away of a wife) and Divorsium a Divorce? Modestius saith, they differ thus. Repudium; a putting away, hath place, & belongs, unto those who are contracted (thus after joseph and Mary were contracted, he thinking her to be with child, was minded Repudiare; to put her away.) Math. 1.19.) but Divortium a Divorce, is a separation of man and wife, after that matrimony is consummated, both by public legal rites, and carnal knowledge. Reupdium (Inquit) est inter contractos, at Divortium inter maritum et uxorem, Post matrimonium consumatum.  
Sect. 3 §. 3. But from the beginning it was not so.  
Bishop Cowper in his seven day's conference, observes hence, That if controversies of Religion were decided, as our Saviour decided the question concerning Divorcement, the quarrel between us, and the Church of Rome, were soon ended: For being demanded, whether men might put away their wives, as Moses permitted them? He answers, no: because from the beginning it was not so: caving this to us as a Maxim in Religion, and a most sure rule whereby to try truth from falsehood. What hath not been from the beginning, let it be rejected as a novelty. Now how many novelties there are in the Church of Rome, which cannot be proved to have been from the beginning, is proved by B. Cowper. pag. 7. 8. 9 etc. And divers of our own learned 
* See Bp. Mortons' Appeal. lib. 4. cap. 16. §. 3. pag. 150.  men.  
But the Papists will not acknowledge that any of their opinions or practices are novel, except we can produce the year when they were borne, the place wherein they were first brought forth, & the author by who they were first begotten. Now the manner of the resolution of this question, doth overthrow this idle evasion of theirs; as appears thus:  
When the Pharisees tempted CHRIST in the question of divorce, ask; Whether it is lawful for a man upon every occasion to put away his wife? He answers, from the beginning it was not so: reproving the common error of the Jews by testimony of Antiquity, from the word of God, Gen. 2.24. Where we may observe that the question propounded by the Pharisees were two, viz.  
First, whether is it lawful?  
Secondly, if it be not lawful, Why then did Moses suffer it? To this second Christ answers.  
Moses suffered it for the hardness of your hearts. But to the first he answers: It was not so (that is, not thought lawful) from the beginning.  
Here the Romanists would have taught the Pharisees to reply upon Christ, thus; If you convince us of error, you must show us, When this arose in the Church of God, who first taught it, & what person resisted it; or else this contrary custom must be maintained as divine, and from the beginning. But the wisdom of Christ seemeth to condemn this reason of folly, when passing over the original of this custom, he is contented with the revealed will of God in the beginning of truth: In the beginning it was not so: plainly teaching us, that we are not bound for the confutation of error, to a positive demonstration of the beginning thereof, but that it is sufficient to deliver a negative, showing a time when it was not.  
But the Papists plead Antiquity for many of their opinions, which we hold erroneous; to which evasion also our Saviour hath taught us here, how to answer: For he by reforming the corrupt doctrine of divorce (which was ancienter than Moses) by a more ancient constitution, even of that which was from the beginning, did teach us wisely to distinguish of Antiquity, that one is primitive, and hereditary, the other adoptive, of an after invention: There is Ancient, and most ancient, and this must we flee unto, because Antiquissimum verissimum, That which is most ancient, is most true. Tertul.  
What may we safely hold concerning Polygamy, or the having of divers Wives alive at once, Quest. which was usual amongst the jews, and seems here to be reproved by our Saviour?  
First, we hold that it was never lawful, being Answ. 1 either a transgression of, or at the least a digression from the first Institution in the creation. This our Saviour here plainly shows, saying, From the beginning it was not so: for (verse 4) At the beginning God made them male, & female; one male, and one female: and they two shall be one flesh; where we see that not three or four, but only two are made in one: therefore Polygamy is a breach & transgression of the first Jnstitution. Mal. 2.15.  
2. In the Patriarches we deny not, but that before Answ. 2 there was yet any Law written, in respect of the necessity of those times, it was by use & custom tolerated, though not by any dispensation authorized.  
Thirdly, among the Gentiles, where there was Answ. 3 not the like reason or occasion, Polygamy was neither lawful, nor tolerable.  
Fourthly, after Moses law was written, and the Answ. 4 Church in them increased, we doubt not but that the multitude of Wives was a sin and corruption. I enlarge not these, because the Reader may see them amplified by Dr. Willet. Synops. fol. 775.  
§. 4. Except it be for Fornication.] Sect. 4  
In these words our Saviour doth plainly show, that Marriage is not forbidden after a lawful divorce; For if he which puts away his wife but not for fornication, causeth her to commit adultery; then he which putteth away his wife for fornication, causeth her not to commit adultery. And if he which puts away his wife, unless for fornication, and marries another, commits Adultery: then he which puts away his wife for Fornication, and marries another, doth not commit adultery. This argument is largely handled, & discussed, both by Dr. Willet. Synop. pag. 776. 777. and also by Chamierus, de repudiis. lib. 18. cap. 16. tom. 3. fol. 693.  
The Papists hold that a man may put away his wife, if he be to enter into Orders: Against which we produce this Argument from this place.  
Our Saviour giveth this perpetual Rule, that no man should dismiss his wife but for Fornication: But Orders is no fornication (although frequently those in Orders be fornicators) therefore not for entering into Orders, is▪ she to be dismissed. So verse 6. No man must put a sunder that which God hath coupled: but they which are but Contracted, are coupled before GOD; therefore no humane ordinance (such as is the single life annexed to Orders) can separate them.   
VERS. 10.11.12. His Disciples say unto him, If the case of the man be so with his wife, Verse. 10.11.12. it is not good to marry. But he said unto them, all men cannot receive this saying, save they to whom it is given. For there are some Eunuches, which were so b rne from their mother's womb; and there are some Eunuches which were made Eunuches of men: and there be Eunuches which have made themselves Eunuches for the Kingdom of heaven's sake. He that is able to receive it, let him receive it. 
Sect. 1 §. 1. His Disciples say unto him.]  
Quest. The Apostles here demand of CHRIST, whether it be expedient for men to marry or not, seeing that they must keep their wives whatsoever they are, except Adulteresses?  
Answ. In answer here unto: our Saviour,  
First, opposeth the necessity of marriage, which is such, that but few are exempted from it.  
Secondly, he shows to whom this is given, to be free from Marriage; viz. either to those that by some defect of nature are debilitated from generation; or to those who willingly or unwillingly are made Eunuches; or to those who by Witchcraft, charms, and enchantments are weakened and disenabled from performing the act of procreation; or to those, who neither by nature nor force are gelded, but of their own accord abstain, being endued with the gift of Continency: of which more by and by.  
Sect. 2 §. 1. It is not good to marry.]  
Quest. How can these words of the Apostles, and that saying of St. Paul, 1 Cor. 7.1. (It is good for a man not to touch a woman) stand or accord with that saying of the Lords. It is not good for man to be alone; that is, To be without a wife.  
Answ. 1 First, the Lord speaks of that which is good and commodious for the whole species of mankind, which cannot be promoted, propagated, and preserved by one man alone.  
Answ. 2 Secondly, the Disciples speak here of a personal good; for to them it seemed good for men to put away their wives, as often as they would: but herein they erred.  
Answ. 3 Thirdly, the Apostle Paul also speaketh of a personal good, or commodity, which is joined with a single life; because the single did more easily undergo persecution, than the married. Vers. 26.  
Sect. 3 §. 3. All men cannot receive this saying.]  
The Papists usually blame us, because sometimes we refuse to subscribe to the opinion of some one or other Father, and ancient writer, yet themselves can reject them by the gross: As for example. Maldonate the Jesuit (Comment. in Math. 19) Saith, That almost all that comment upon this place of Scripture do note, that all men are not capable of the state of single life, because they have not the gift of continency. Now observe these things, viz.  
First, that the Fathers by their exposition of this place, did imply a necessity in some to marry namely, for those to whom the gift of continency was not given.  
Secondly, that the Jesuit himself confesseth, That almost all the Fathers do expound his place to signify, that it is not in all men's power to live unmarried, because of the want of the gift of continency.  
Thirdly, amongst these, Almost all, he reckons up Origen (Tract. in Math. 7.) Gregory Nazianzen (Orat. in haec verba) And Ambrose (in exhort. ad Virgil.) Who expounds the place as we have said.  
Fourthly, yet hereunto he vouchsafeth only this answer, I cannot agree hereunto, nor be brought to follow this interpretation, but think rather that CHRIST by saying (All men receive not this saying) meant that all men did not understand it. Such is the partial practice of our Adversaries in condemning Protestants of impudency, for refusing the testimonies, although but of a few; and yet will Maldonate have it held a point of learning and wisdom in themselves, to reject (as oft as they list) Almost all.  
Against the vow of single life imposed by the Church of Rome upon all the Clergy, Argum. we produce this Argument drawn from this place.  
Continency is a hard thing, and is not given to all, (All men receive not this saying) And therefore it ought not indifferently, and without any difference, to be imposed upon the Clergy.  
First, Bellarmine hereunto answers, That they Answ. 1 only ought to be Priests, who seem to have this gift of continency.  
But there is nothing seen in their Mass Priests, nor in those who enter into Orders, Reply. by which it may be collected, that they have this gift any more than others: And certain vows and burdens ought not upon ●ncertaine conjectures to be imposed upon the consciences of Christians.  
Secondly, he answers, that the Clergy may have Answ. 2 the gift of continence if they will.  
But they have no more power to contain if they will, Reply. then Paul had to perfect what he would. Rom. 7.15. Yea suppose that he might contain that would, yet who (in these things) could be certain, that always his will should be to abstain. Quibus datum est, non qui voluerint, dicitur: quoniam non est volentis, neque currentis, sed miserentis Dei, a quo datur donum virginitatis servanda. Non dicit, qui vult, sed qui potest capere, quia et si velles, & non sentis te tantae constantiae, ut possis, non es de numero eorum qui possunt capere. Cajetane in hunc locum.  
Against this they object, Christ hath made a Object. 1 general promise, That whatsoever any asketh of God in his name, they shall receive it. john 14.14. and 15.16. And St. james saith, If any lack wisdom, let him ask it of God, who giveth abundantly. james. 15.  
First St. james saith, If any lack wisdom (not Answ. 1 if any lack the gift of continency) let him pray, and it shall be given him: and therefore that place is ill applied to the present purpose.  
Secondly, it is palpably absurd, to understand Answ. 2 Christ's words without any Limitation; That whatsoever any asketh of GOD for CHRIST'S sake he shall receive it: as for example. If this exposition of Christ's words (john 14.14. and 15.16.) be true, than it will follow, that all the Cardinals, Bishops, and Priests in the world shall be Popes at one and the same time, upon this supposition, that they all prayed to God for Christ's sake, to make them Popes when the Popedom is vacant: and so (according to their opinion, that the Pope is the head of the Church) the Church would be made a true monster indeed. But this they will say is absurd; and therefore let them say no less of their general, and indefinite exposition of Christ's words.  
Answ. 3 Thirdly, the holy Evangelist elsewhere expounds the place, adding this limitation, if we ask any thing according to his will he hears us. 1. john, 5.14. And therefore not whatsoever in general.  
Answ. 4 Fourthly, we say that there are two sorts of gifts; to wit.  
I. Some gifts are general promised to all the faithful. And.  
II. Some are singular, and peculiar; now this St. Paul saith, God distributeth not indifferently to all the faithful, but as he pleaseth, to one thus, and another so. 1. Corinth. 12.11. Now the gift of continency is not one of the first sort, but of this second: and therefore all cannot receive it, though they pray for it.  
When the Apostles had said, It is not good to marry; our Saviour replies. All men cannot receive this saying, save they to whom it is given. For there are some Eunuches, which were so borne from their Mother's womb; and some so made by men, and some who make themselves such for the Kingdom of Heaven's sake. He that is able to receive it, let him receive it.  
From these words Bellarmine collects three things (the Monach. lib. 2. Cap. 9) namely,  
First, that in this place no precept is given concerning continency or the conservation of Virginity, because in this Chapter marriages are proved and approved. Yet  
Secondly, in this place there is given Consilium a Counsel concerning continency, and the preservation and conservation of virginity; because when the Disciples had said, It is not good to marry; the Lord doth not say, yea but it is good and expedient: but he that is able to receive it, let him receive it. And  
Thirdly, from hence he gathers, that this continency doth not only afford unto us, and bring along with it a corporal utility, but it hath also a reward in Heaven; because our Saviour here saith, Some have made themselves Eunuches for the Kingdom of Heaven's sake.  
Object. 2 The sum of his Argument (which hence he brings to prove Supererogatory works) is this,  
Virginity is a good work, which is not commanded but commended, and yet there is made unto it a promise of the Kingdom of Heaven: therefore there are works of supererogations, which shall be rewarded.  
Answ. 1 First, we say, that neither in this place, nor in any other, is given a general command to all men equally, which binds them to lead a single and a virgin's life; for this were to forbid marriage which God hath instituted. Yet  
Secondly, we say, that in this place divers Answ. 2 men are denoted, who from a particular calling, are obliged to lead a single life: to wit, those, who having received the peculiar gift of continency, do make use of it, for the promoting and advancing of the Kingdom of God.  
Thirdly, we deny, that Christ in this place Answ. 3 gave advice or counsel, concerning the single life, as it is taken in the Popish sense. For they by a Counsel understand a work of perfection promiscuously commended unto all: Now CHRIST here teacheth, that some are capable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living unmarried, and therefore he calls these specially unto this single life, and not all Christians equally and alike.  
Fourthly, Christ doth not so call them ad Answ. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this single, and virgin's life, as though from or by this estate and work they might acquire a perfection transcending the righteousness of the law of God: but because in this estate and condition they may the more fully and freely, proceed and go on unto perfection.  
Fiftly, these words, He that is able to receive Answ. 5 it, let him receive it, is not a Counsel which commends the single life unto all men, as a work of perfection: but a rule showing to whom belongs the single life, which is an instrument, whereby those who have it may come nearer unto perfection, they having more freedom and liberty to serve the Lord, than those who are encumbered with the care which attends upon those who are married.  
Sixtly, to that which Bellarmine affirmed, Answ. 6 [That virginity was not only to be conserved and kept, for a corporal commodity, but for a celestial reward] we answer, That as the single life is an instrument unto a greater progress in the Kingdom of grace, so by consequence it brings us unto a greater reward in the Kingdom of glory: but yet it doth not deserve this heavenly reward, in itself, but is only a means to carry and lead men in that way which leads unto heaven, and to the obtaining of a greater measure of glory in that heavenly Kingdom, by the munificence and bounty of God. The sum of all is this, Virginity is neither commanded, nor commended, nor counselled to all men, by Christ: neither is it commended as a work transcending the spiritual perfection of the Law: and therefore it is not a Counsel in that sense, that Papists defend and maintain Counsels.  
§. 4. And some have made themselves Eunuches.] Sect. 4  
It is a dangerous thing (in the interpretation of Scriptures) when the words are properly to be taken, for to take them figuratively; or contrarily, when the words are figuratively to be taken, to take them properly. When Origen taught at Alexandria he gelded himself, because our Saviour here said: Some have gelded themselves for the Kingdom of God, taking these words literally, which are figurative; whereas he propounded almost all the rest of the Scriptures figuratively. Now this fact of his Demetrius the Bishop of Alèxandria at first did approve of and commend, but afterwards, when he heard the fame of Origen to increase, and the world to sound his praise, did reprove, and condemn it.  
Quest. 1 What is the true meaning of these words, Some have made themselves Eunuches?  
Answ. It is not, some have vowed single life (as the Papists dream) nor some have made themselves eunuchs (as Origen thought) but that there are some, who being assured that they have the gift of continency, upon that gift do endeavour to maintain there present estate, that so they may the better serve God, and advance his Kingdom, both in themselves and others.  
Quest. 2 Who are meant here by Eunuches.  
Answ. By Eunuches are meant those who have no need of marriage, and therefore are fit to lead and live a single life.  
Quest. 3 How many sorts of Eunuches are there?  
Answ. 2 First, there are some who were borne Eunuches from their Mother: who are so cold of constitution that they are unfit for generation.  
Answ. 2 Secondly, there are some who were made Eunuches by men; who either for some sin, or for some disease of the body, have been gelded: or else so dealt withal by force, for the keeping of Queens, Virgins, or Concubines, which was usual amongst the Gentiles, and is yet in use amongst the Turks.  
Answ. 3 Thirdly, there are Eunuches, who have made themselves Eunuches for the Kingdom of Heaven's sake. That is, there are some who being endued by God with the gift of continency, do devote themselves wholly up to the Service of the Lord, and withdraw themselves from all carnal and mundane delights, which may distract them from the Lords work.  
It is controverted between us and the Papists, whether it is lawful and meritorious to vow the vow of continency or not? And for the proof of the affirmative, they produce this Argument drawn from this place.  
Object. This word Eunuch doth denote a vow; and therefore those who make themselves Eunuches for the Kingdom of Heaven's sake, are those who have vowed the vow of continency: The Antecedent Bellarmine proves thus; He is not an Eunuch who only doth contain, but he who cannot not contain: Now these Eunuches are not compelled to contain for some defect of nature (because they are distinguished from such) nor are constrained by any common Law, because there is no Law which forbids marriage absolutely; and therefore by Eunuches are meant those who have vowed the vow of continency. Bellarm. Lib. de M●●●ch. Ca 22.  
Answ. 1 First, we deny the Antecedent, neither doth Bellarmine's probation prove it; for whosoever contains himself, so long as he contains himself, Ex d●● by virtue of the gift of continency, is an Eunuch.  
Secondly, we deny the Consequent; because Answ. 2 another cause of continency may be given besides a vow, that is, the gift of God. 1. Corinth. 7.9. Yea, the Apostles here did not demand concerning a vow of continency: and therefore this place speaks nothing of vowing; for undoubtedly CHRIST answers unto the things demanded.  
Thirdly, many did contain and abstain from Answ. 3 marriage, not by reason of any perpetual vow of continency, but in regard of the present necessity; to wit, that in the time of persecution they might profess and preach the Gospel the more conveniently. 1. Corinth. 7.20.  
Why may not all the Clergy, or others, vow Answ. 4 the vow of continency, and single life?  
First, because except the gift of continency Answ. 1 be given by God, such a vow cannot be kept by the flesh.  
Secondly, because no young men or women Answ. 2 taking that vow, can be sure and certain to obtain that gift of continency from God, because it is given but to few.  
Thirdly, because single life being (as they Answ. 3 say) a Counsel not a Precept, becomes by the vowing of it) a Command not a Counsel: and thus they command that which neither GOD nor CHRIST commands.  
How doth it appear that Ministers may Quest. 5 marry?  
The German Priests and Bishops being forbidden marriage, some 700 years after Christ, Answ. by Pope Boniface, Hildebrand, and some others, maintained Priests marriages against them, by the word of God; and some of their arguments were these.  
First, because God in the old Testament allowed wedlock to the Priests. And  
Secondly, because no where in the new Testament is it prohibited, either by GOD, or CHRIST. And  
Thirdly, because St. Paul saith expressly; That concerning Virginity he had no command from God. And  
Fourthly, because St. Paul would have Bishops and Deacons to be the husbands of one wife. And  
Fifthly, because both Christ and Paul affirm, That all men cannot receive this Counsel of continency, but only they to whom it is given.  
§. 5. For the Kingdom of Heaven's sake.] Sect. 5  
The Rhemists object this place to prove, Object. that the vow of chastity and single life is both lawful and meritorious; because Christ saith, Some have made themselves chaste for the Kingdom of Heaven.  
First, this is meant only of those who have Answ. 1 the gift of continency, who if they be sure that they have received it, may vow and purpose single life: but without such assurance, no man can vow continency lawfully: neither can every man receive this gift that will: as appears by Verse 11.  
Secondly, as for meriting of heaven, it ●●●●●neth Answ. 2 neither by being married or unmarried, but it is the free gift of God through 〈◊〉, Rom. 6.23.   
Verse. 13, 14, 15. VERS. 13, 14, 15. Then were there brought unto him little Children, that he should put his hands on them, and pray, and the Disciples rebuked them. But jesus said, suffer little Children, and forbidden them not to come unto me; for of such is the Kingdom of heaven. And he laid his hands on them, and departed thence. 
Sect. 1 §. 1. And the Disciples rebuked them.]  
Quest. Why did the Apostles of Christ rebuke and blame those who brought Children to their Master?  
It was not out of envy to the children ' or the bringers of them, but out of zeal for the honour and quiet of their Master. Answ. For  
First, they imagined that Christ should be inaugurated into an earthly Throne and Kingdom, and therefore it did not suit with the Majesty of a King, to trouble himself with women (which seem to have been the bringers of the babes) and young children. And  
Secondly, they rebuked those who brought the Children, in love to their Master, that he might not be overwearied: they saw him to be so troubled, molested, and pressed upon, that often times he could not get leave, or have leisure to eat; and therefore (they thought) that he would be tired outright, if he were troubled with children too, as well as men. And  
Thirdly, hitherto the sick had come unto Christ, and the Disciples commiserating their sickness, and desiring their health, suffered them to come unto Christ; but these children were well, and wanted nothing; and therefore what need was there to offer, or bring them unto Christ? Thus they rebuked them, because they thought it a needless work. Yea  
Fourthly, they thought that Christ could do nothing with or unto these children: And therefore they blame the bringers of them. The Apostles see the children to be young, and as yet neither capable of reason, nor able to hear their Master's words with profit, nor to judge of his miracles; and therefore what should their Master do with them? Now all these conceits our Saviour implicitly taxeth, in saying, Suffer little Children to come unto me, and forbidden Sect. 2 them not.  
Object. §. 2. Suffer little children to come unto me.]  
The Papists say, that men and women at any age (if they be come to years of discretion) may take upon them the vow of Monkery: and because we deny this; therefore Bellarmine produceth this place for the proof of it. Christ saith, Suffer little Children to come unto me: Ergo, young men and maids may become Monks, Answ. 1 and Nuns.  
First, the text speaketh of little children, such as were not yet come to years of discretion; now the Papists themselves say, that they must be of years of discretion, who undertake this vow or profession of Monkery. And therefore this place is corruptly applied to the question Answ. 2 in hand.  
Secondly, from this place they might as well conclude, that none can come unto Christ, but through a Monk's cowl; because our Saviour saith, Suffer such to come unto me. Answ. 3  
Thirdly, the text saith, Of such is the Kingdom of heaven; and therefore by this reason of Bellarmin's, the gates of heaven should only be open to Monks and Friars, which is the right heresy of the Pelagians, and Manichees, that promised the Kingdom of God to none, but those who cast away their riches. Sect. 3  
§. 2. For of such is the Kingdom of heaven. Quest.]  
Whether or no by Baptism can and ought the Kingdom of Heaven be applied, and sealed to Infants, seeing by the word, and the other Sacrament it cannot be, and consequently whether are they to be baptised? Answ.  
The affirmative (namely, that heaven may be applied and confirmed unto Infants by baptism) is proved by divers arguments taken from Scripture; by which also it appears, that they ought to be baptised.  
First, Christ here saith, Of such is the Kingdom of heaven: now none can enter into heaven except he be regenerate, john, 3.5. and baptism is called the laver of regeneration. Titus. 3.5. And therefore it is necessary that Infants should be baptised, that they might be borne again of water, and the Spirit, and consequently enter into the Kingdom of Heaven.  
Secondly, it is not the will of God, that Infants perish. Math. 18. And therefore he would have them saved. Now God, doth not save them without means, but by the laver of regeneration. Tit. 3.5. And therefore Infants are to be baptised.  
Thirdly, if those who are guilty of sins, would not perish in their sins, nor for them, it is necessary that their sins should be pardoned, which remission is conferred by the means appointed by God for this end; now Peter. Acts. 2.38. exhorts them to be baptised for the remission of their sins. And therefore if we desire that Infants may not perish, we must admit them to baptism for the remission of their sins.  
Fourthly, Christ would and commanded Infants to be offered and brought unto him. Math. 18. Now we cannot corporally and visibly put infants into the arms of Christ, but we do it by baptism; for as many as are baptised into Christ (saith St. Paul) have put on Christ, Rom. 6. Galath. 3. And as many as are baptised into CHRIST, are baptised into his death, and are buried with him by Baptism. Now because there is no question of this, that Infants are to be brought unto Christ (he having commanded it) but that the controversy between us and the An●baptists is concerning the manner, how they ought to be brought unto him, We therefore follow the conduct of the Scriptures, which teacheth ●s that Infants are to be offered up, and brought unto Christ and are to put on Christ by baptism, and consequently, that it is both the will and commandment of Christ, that Infants should be bapti●ed, and by baptism be brought ●●th him, because of such as are brought unto him is the Kingdom of Heaven.  
Fiftly, Christ would bless Infants, Mark 10. that is, communicate his merits unto them for their salvation, for this is the true blessing, Genes. 22. Galath. 3. Ephes. 1. Now Baptism is the means or instrument, whereby the benefits of Christ are communicated to Infants: for by baptism Christ cleanseth and sanctifieth. Ephes. 5. Yea saveth, 1. Peter 3.21. And therefore Infants are to be baptised, that so the blessing of Christ (that is the participation of his merits) may be communicated unto them.  
Sixtly, when Christ saith: Suffer Infants to come unto me, he would have Infants to be made his members, that is members of the Church whose head he is: for they who come unto Christ are the true members of the Church, john 6. and are baptised into one body, 1. Corinth. 12. And therefore Infants are to be baptised, that they may be made members of the Church whereof Christ is the head.  
Seventhly, those for whom CHRIST died, that they might be glorified, he sanctifies, and washes with the laver of water in the word. Ephes. 5. But Christ died for Infants, of whom is the Kingdom of Heaven: therefore he sanctifies Infants, and washeth them with the laver of water in the word.  
Eightly, Infants in the old Testament were circumcised, therefore in the new they ought to be baptised, for Baptism is come in the place of Circumcision. Colos. 2. And there is the same covenant of peace and grace in both.  
Ninthly, Christ gave an universal command unto his Apostles of baptising all, who were to be saved. Math. 28. Mark 16. But in that number are many Infants; and therefore the Precept of baptising is to be extended even unto them.  
Tenthly, Acts 16. and 1. Corinth. 1. We read of whole Families and household which were baptised by the Apostles; and therefore by their practice it appears that Infants are to be baptised, because in all probability there were some Children belonging to those Families.  
Lastly, the Prophet Esay prophesying of the time of the new Testament, Chap. 49.22. doth not say that only men of ripe years shall be members of the Church, but he saith, I will lift my hand unto the Gentiles, and set up my standard to the people: and they shall bring thy Sons in their arms: and thy Daughters shall be carried upon their shoulders. Acts 2. when St. Peter verse 38. had exhorted them to be baptised for the remission of their sins, he adds, verse 39 For unto you is the promise made, and to your children.  
Objection Against this Balthasar one of the first Anabaptists objects. Christ confe●●d a blessing upon those Infants which were brought unto him, not by baptism, but by the laying out of his hands upon them▪ and therefore we ought not ●o baptise Infants, but only to lay our ●●nds on them, not doubting but thereby the blessing of Christ will be conferred upon them.  
First, whether we should embrace rather the Answ. 1 practice of all true Christian Churches in all times, or the idle fancy of a few brainsick Anabaptists, let our enemy's judge.  
Secondly, whether we should rather do that Answ. 2 which is enjoined by precept, and to which is annexed a promise, or that for which we have neither precept nor promise, let the world decide: Now we have both precept and promise for baptising (as was showed in the former question) but we have neither for imposition of hands. And therefore we leave the Anabaptists, to their own unwarrantable and wicked practice, and as not worthy to be learned, reject it.  
Thirdly, all the actions of Christ are not to Answ. 3 be imitated: Why do we not make a peculiar Sacrament of breathing in the faces of Ministers, or those who are baptised, seeing Christ by so doing conferred the holy Ghost upon the Apostles, who were baptised, and were to undertake the work of the Ministry. Hereunto they answer, because we have neither Precept so to do, nor promise of any blessing in so doing: and the same we answer to this their objection.   
VERS. 16.17.18.19.20.21.22. 
Verse. 16.17, 18, etc.  
And behold, one came and said unto him, good master, what good thing shall I do that I may have eternal life? And he said unto him, why callest thou me good, there is none good but one even God? but if thou wilt enter into life keep the Commandments. He said to him, which, and jesus said, these, Thou shalt not kill: Thou shalt not commit adultery: Thou shalt not steal: Thou shalt not bear false witness. Honour thy Father and mother: and thou shalt love thy neighbour as thyself. The young man said unto him, I have observed all these things from my youth: what lack I yet? jesus said unto him, if thou wilt be perfect, go sell that thou hast, and give it to the poor, and thou shalt have treasure in heaven, and come and follow me.  
And when the young man heard that saying, he went away sorrowful: for he had great possessions.  
§. 1. Why callest thou me good, there is but Sect. 1 one good, that is God.  
Some object this place to prove that Christ is not God, arguing thus. Objection  
He that denies himself to be good, denies himself to be in nature and essence a God:  
But Christ here denies himself to be good: Why callest thou me good? etc.  
Therefore Christ denies himself to be in nature and essence a God.  
First, that Christ is good evidently appears Answ. 1 thus; to wit▪  
I. From his own mouth, Many good worker (saith he) have I done amongst you; therefore for which of my good worke● do ye stone me? Now men cannot g●●●er grapes of 〈◊〉▪ and therefore he 〈◊〉 brings forth true good fruits, must needs be a good Tree.  
Answ. 2 II. The Scripture telleth us, the creatures of God are good, and are good by Christ, and were made by him; and therefore he the Creator must needs be good.  
Secondly, it is false that CHRIST denies himself to be good; for he only asks a question.  
Answ. 3 Thirdly, therefore the consequence is naught: Christ saith, Why dost thou call me good; Therefore he denies himself to be good, follows not: For  
I. We must consider unto whom, and wherefore Christ uttered these words, to wit, they were spoken unto a Pharisee, for the repressing, and beating down of his pride: He thought himself to be very good, but when he hears, Christ seems to dislike the phrase, and not to take the title unto himself, he may then learn to think lowlier of himself? for although the Pharisee were good in his own conceit, yet I cannot conceive that he thought himself to be either so good, or better than Christ; and therefore seeing the Master refuseth to be called good, the proud Pharisee cannot for shame but pluck down his peacocke-plumes.  
II. CHRIST doth not simply deny himself 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 sense indeed Christ saith, that no mere 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 only 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 only, that is, after that sort which God is good, to wit, by his essence and nature, and therefore truly, and by himself good. And this speech of our Saviour's was not spoken without cause: For look what good is in the creatures, the same is from the Creator, 1. Corin. 3.8. and james 1.17. Now though the goodness that is in the creatures be from God, yet is it imperfect: whether it be.  
I. Natural, as to be, to live, to have sense, etc. Or  
II. Gotten by art and pains, as the liberal sciences, virtues, etc. Or  
III. Supernatural, as the knowledge of God, faith, regeneration, etc. But at for God he hath them most perfectly, and is good: Who as he is JEHOVAH of himself, so is he good of himself. Man although he have all things good, perfectly in respect of other creatures, yet imperfectly in respect of God: to whose goodness, wisdom, and power, the like in creatures cannot be equal.  
Answ. 6 Sixthly, Christ by these words. There is none good but God, doth neither deny himself to be good, nor to be God; but it was his mind hereby to reprehend, in that party with whom he spoke, and in all others, two things: namely.  
I. That when as we see in ourselves, or others any good, we consider not that it is from God, but admire the same as if it were of ourselves: whereas we should ascribe all glory and honour unto God, who is the Author of whatsoever is good.  
II. CHRIST by this his answer would reprehend this in us, viz. That we consider not the corruption of our nature, namely that all men are naturally evil, and that God only and wholly is good, there being in him no evil 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 ourselves, that we by nature are evil and perverse. Thus we must not think, that Christ denied himself to be good: as though he did exempt himself from being this one alone good God; but only 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, keep the Commandments.] Sect. 2  
The Papists lay down their opinion concerning the merits of works, in this manner and form; God giveth as well everlasting life and glory to men, for and according to their works, as he giveth damnation for the contrary works. And men by their works proceeding of grace, do deserve or merit Heaven. Rhemist. Rom. 2. §. 2. and 1. Cor. 3. S. 2. Now for the proof of the merit of our works, they produce this text, If thou wilt enter into life, keep the Commanments; and 1. Timothy 48. Godliness 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 james 1. He shall receive the crown of life, which God hath promised to those that love him. Now hence they reason, life eternal is promised to good works; 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 eternal life be conditional, than it is necessary that those who would be saved should fulfil the condition: But Christ hath here said, If thou wilt enter into life, keep the Commandments: 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 justific. lib. 4. cap. 7. urgeth the point in controversy all these ways) life eternal is promised to works, and a promise made with a condition of labour, doth not only make the thing promised a debt, but also that he which fulfils the work may be said to merit the thing promised, and may demand it as his wages, which of right belong unto him. The Argument seems thus to be framed.  
Whosoever shall fulfil the works, to which the promise of life eternal is made, he merits Heaven Ex condigno, and may challenge it as due debt.  
But the faithful fulfil those works, whereunto life eternal is promised.  
Therefore they merit heaven Ex condigno and may claim it, as their right by work.  
Answ. 1 First, here is a repugnancy in the terms, for promise, and merit, or work, cannot stand together: now promise (not merit, or work) 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 man's merit; as the Apostle showeth, 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 eternal life indeed is conditional in regard of the legal covenant, or covenant of works, and depends upon the perfect and rigid observation of the Law: and therefore our Saviour advisedly and of purpose refers this young man unto this covenant, because he thought that by his good works he could merit heaven.  
Answ. 3 Thirdly, the promise of life eternal in regard of the Evangelicall covenant, and covenant of grace, doth depend upon the condition of Faith; and hereunto are referred all those, who being sensible of their weakness and infirmity, acknowledge themselves unable to keep the Law, or to merit salvation by any thing they can do.  
Answ. 4 Fourthly, of these who are under the covenant of grace, the practice of good works is required, not as the condition of the covenant, by whose exact observation they may acquire life eternal, or by the violation thereof be deprived or debarred of eternal life: but the practice of good works is required of them, as a subsequent condition, for the testimony of their thankfulness, and progress in the way of salvation. Although therefore by reason of the infirmity of the flesh, they daily fail in this practice of good works, yet cleaving close unto the Mediator by Faith, they do not fall from the promise of salvation. From whence it is plain, That the fulfilling of the Law, is not that condition whereunto the salvation of the faithful doth lean, neither that a meritorious efficiency of works is necessarily required for the obtaining of life eternal, as Bellarmine affirms.  
Answ. 5 Fifthly, it followeth not, God promiseth life with a condition; therefore by the condition performed we do merit: seeing that the reward dependeth upon the promise which is apprehended by faith, and so is not of merit. And thus it appears that the Major proposition is not universal, because a condition may be added to a promise, although there be no proportion between the condition required, and the reward promised; as for example, if the King should promise a mighty mass 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 work and the wages. So if life eternal were promised, yea and given to those who do what lieth in their power (as the Papists say) yet they could nor say, that they had deserved it ex condigno, because there is no proportion between our imperfect and momentary works, and our eternal and glorious reward. Again, a promise may be added to the condition of a work, which of right aught to be performed; that is, a King or Master may promise a Subject or Servant some reward, if they will but do what they ought to do; As for example, A Master may promise to his bondslave that if he will be but a good, faithful, and profitable Servant unto him for a year or two, he will then set him at liberty: Now though the Servant should do what is desired, yet he could not claim his freedom, ex condigno, because all servants ought to be good, and faithful 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 fulfil the works whereunto the promise of life eternal is made] for there are none of the faithful but sin, and therefore none fulfil the works to which life eternal is promised. Now when wages or a reward is promised to a workman, that is, to him who shall exactly fulfil the condition which is added to the promise, and yet it is given to him who doth ot fulfil the condition than he who receives it cannot say, that he merited it, but only that it was given him of grace, not of desert. And such are all the faithful; wherefore our Saviour teacheth one and all to pray and that daily: Forgive us our trespasses: and therefore they cannot ex condigno, by their works merit heaven.  
Seventhly, to the place objected we answer two things; namely.  
I. That none of the places produced or Answ. 7 alleged prove the Minor proposition; and therefore that being false, the conclusion is nothing.  
II. The places cited only prove that there is a promise made to those who work, but not that the works are condign, 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. Keep the Commandments.]  
Our Saviour sending this young man to the Sect. 3 Moral Law, may occasion divers questions concerning the Law.  
Quest. 1 How do the Law and Gospel truly differ?  
Answ. 1 First, they differ herein, namely.  
I. The Doctrine of the Gospel is revealed from above, and otherways is unknown to the wise and prudent men of the world. Matth. 11. I thank thee oh Father, that thou hast hid these things from the wise and prudent, and revealed them to babes. And john. 1. The Son of God shall teach you. And Math. 13. To you it is given to know the mysteries of the Kingdom of Heaven. Thus the Gospel is not naturally known unto men.  
II. The Law in some manner is known to reason; for although it was proclaimed in Sinai and published by GOD, yet before that it was known, and written in the hearts of men in their first condition, and remained (though much obscured) afterwards: as St. Paul shows Rom. 1. And that those who have no more than 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, john 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 show and demonstrate unto men, as with his finger, or in a glass, what righteousness the Lord requires of men as his due, namely, the perfect fulfilling of the Law prescribed, or entire obedience, which is absolute in all the parts and Articles of it. But Moses cannot show a doer of the Law, nor can find one that pays the debt of absolute and perfect obedience amongst all corrupt mankind: But  
II. The Gospel shows 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 room of mankind he performed the Law perfectly, and absolutely, as he saith himself, I came not to destroy the Law but to fulfil it. Math. 5.  
Answ. 3 Thirdly, the Law and the Gospel thus differ, to wit:  
I. The promises of the Law are conditional and particular, promising life only to those, who perfectly satisfy it according to the will of God; according to this speech of Christ's unto the young man, If thou wilt enter into life, keep the Commandments; and Luke 10. Do this and live. And thus the promises of the Law are made only to those who perfectly fulfil it. But  
II. The Gospel hath free and universal promises, namely, that God for CHRIST'S sake will freely forgive the sins of all those who believe, john 3.16. and 1. Behold the Lamb of God which takes away the sins of the World: and of his fullness we have all received grace for grace, john 1.16. Thus the Law hath promise of life, upon the condition of doing and fulfilling the Law; but the Gospel hath a free promise of salvation, upon the condition of believing, or laying hold upon the promises by the hand of Faith.  
Fourthly, the Law and the Gospel are distinguished Answ. 4 in the effect. For  
I. The Law doth not bring nor show grace unto men, but it makes known unto them their sins, and the wrath of God, which they have incensed by their sins, and that condemnation which they are guilty of for their sins; and thus it works in men terrors. But  
II. The Gospel doth show and bestow grace by CHRIST, and the benefits that we reap by him: It lets us see, how we are justified before God by Christ, and how for his sake God is reconciled unto us, promising peace and joy unto us in Soul here, and glory and felicity in Heaven hereafter: and thus it works comfort, and sweet consolation.  
What is the office and use of the Law, that our Quest. 2 Saviour sends this young man unto it, keep the Commandments?  
First, the Law of God doth admonish all Answ. 1 men of that rule of righteousness, unto which God created them; yea which they were able to observe and keep, when they were first created, and which God justly yet requires of all: We know that in civil things, the violation of a Law, doth not take it away, or abolish it: but although there be transgressions of the Law daily, yet the Law stands firm. So Adam's breaking of the Law hath not abolished this rule of righteoosnesse, which was given unto man at first to walk by, but it is immovable, and doth still express and show that Righteousness and obedience, which men own unto God as unto their Creator. And this Law the Lord would have to be made known unto all men, that every one might understand his obligation thereunto.  
Secondly, the Law doth lead us to the acknowledgement Answ. 2 of an infinite debt; that is, it humbles, it terrifies, it condemns unto perpetual Prison, all the violaters of the ten Commandments, Matth. 18. The Law accuseth, john 5. There is one which accuseth you even Moses; it kills men, and leaves men deprived of all comfort; it affects with shame and blushing. Our Saviour being about to leave the Earth, Luke 24. gives charge to his Apostles to preach Repentance; and therefore the office and use of the Law is to urge and persuade unto contrition, and sorrow for sin, and the breach of the Law. Yea without the true knowledge of the Law, either Epicurism or Pharisaisme doth reign amongst men.  
Thirdly, the office and use of the Law is to Answ. 3 show to those, who are regenerated and justified, according to what Rule their obedience should be begun, exercised, and continued. john being asked by divers of his Hearers what they must do? Answers, they must be just, charitable, and faithful, and bring forth fruits worthy of repentance. Luke 3.8, 11, 12. etc. Which works were prescribed unto them in the law, and from it. And all those precepts which Christ ever and anon gives concerning good works are agreeable unto the Law: and therefore our lives must be framed according to the rule of the Law, and the direction thereof.  
Quest. 1 Why must the law be observed!  
Answ. 1 First, because God commands it: Now an Argument drawn from the authority of Christ or God, should be of great force with Christians: CHRIST would not dissolve the Law, Christ ever and anon sends us unto the law; and God commands us to obey the Law; and therefore great reason there is, that we should labour and endeavour to observe and keep the Law.  
Answ. 2 Secondly, the observance of the law is the worship of God: for the works commanded in the Law are in themselves good; and the Law is a manifestation of God, and his will: and therefore we ought to labour to obey it.  
Answ. 3 Thirdly, we should be careful to observe the Law, because thereby we labour to imitate God, Math. 5.48. and 1 Peter 1.13. etc. And  
Answ. 4 Fourthly, because in so doing we glorify our God. Math. ●. 16. Philip. 2.15. And  
Answ. 5 Fifthly, because by our obedience we testify our love unto God, john 14.15. And  
Answ. 6 Sixthly, because thereby we confirm our election and vocation, 2. Peter 1.10. And  
Answ. 7 Seventhly, because by inuring of ourselves unto good works, we shall facilitate our obedience. Vsus Promptos facit, Use makes men perfect and prone, both  
I. Unto a holy labour in that which is good: And also  
II. Unto a godly warring and fight against sin and whatsoever is evil. And  
Answ. 8 Eightly, we ought to strive to obey the Law, and to fructify in the practice of holy works, because the felicity and happiness of our estate doth increase, by the augmentation of our sanctity, and the nearer we approach to the nature of blessed Spirits.  
Answ. 9 Lastly, by our observation of the Moral law, we shall be a means to win and gain our Brethren. Philip. 2.15. and 2. Peter 1.12. And therefore great reason there is, that we should labour to obey it.  
Sect. 4 §. 4. jesus saith unto him, These, etc.]  
Quest. Why doth our Saviour here in answer to the young man's question, omit the Precepts of the first Table, and recite only those of the second.  
Answ. 1 First, not because the Precepts of the second Table, are chief in dignity, or more excellent than the first; for the duties of the first are more excellent than the duties of the second. Nor  
Answ. 2 Secondly, because the more principal Precepts of the first Table do not belong unto the present cause, namely salvation; for they are principally requisite unto salvation. But  
Answ. 3 Thirdly, our Saviour names only the duties of the second Table, because in these we are most easily deceived, and soon by Satan, and our own corrupt nature overreached. And  
Fourthly, because our true obedience to the Answ. 4 second Table is but a fruit, effect, or consequent of our obedience unto the first. He that is careful to perform those duties which God requires of him in the second Table, towards his Brother, and that because God requires it, gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table. Read Galath. 5.6. and 1. john 4.20.  
Fifthly, our Saviour to this young man recites Answ. 5 only the precepts of the second Table, because the Jews held these so vulgar, & easy, that there were few but thought that they observed and kept these sufficiently enough: as this young man plainly saith, All these have I kept from my youth up. And therefore for the suppressing of this presumption, and rectifying of this vulgar error, our Saviour by the rehearsal of these precepts would teach them, that they observe and keep none of them, as they ought to do.  
§. 5. Honour thy Father, and thy Mother.] Sect. 5  
What is the honour that Children own unto Quest. 1 rheir Parents?  
To this the Hebrews answer; Answ. They own unto them maintenance, and reverence; they should give them meat, drink, and clothing; they should lead them in, and lead them out. And they add further, we read, Honour the Lord with thy substance; and Honour thy Father and Mother: thou art to honour God with thy substance, if thou have any substance; but thou art to honour thy Parents, whether thou have any substance or not; for if thou have not, thou art bound to beg for thy Parents: So saith, R. Solomon in his Gloss upon Levit. 10.3.  
Whether ought we to love our Parents or Quest. 2 our Children most? And whether are we rather to relieve?  
First, we are to love our Parents more th●n Answ. 1 our Children, in giving them honour; for they are nearer to us then our Children, being the instruments of our being: yea the child is beholden to the Parent, not the Parent to the Child: Yea the Child takes of the Father his body, but not the Father his from the Child.  
Secondly, we are to secure our Parents in Answ. 2 case of extreme necessity, rather than our Children: For (Filium subvenire parenti proprio, honestius est quam sibi ipsi, Aristot.) It is a more honest thing to help the Parent, than a man's self. Yea there is a greater conjunction betwixt the Father and the Son in Esse absolute, then betwixt us, and our Children: and therefore in case of extreme necessity, a man is more bound to help his Father, than his Child.  
Thirdly, when there is not such a case of extreme Answ. 3 necessity, than a man is more bound to help his Child, than his Parent. 2. Corinth. 12.14. The children lay not up for the Parents, but the Parents for the Children: And the reason is, because the Father is joined with the Son, as the cause with the effect: Sed causa infl●it in effect●m, the cause works in the effect, and so should the Parent communicate 〈◊〉 his child.  
Sect. 6 §. 6. And thou shalt love thy neighbour as thyself.  
Quest. Must we love all our Neighbours alike, and as well as our nearest kindred? or are we bound to love those more, in whom we see more grace, although they be strangers to us; then those of our kindred, in whom we see not so great measure of grace?  
Answ. 1 First, we must not love all equally, and alike, as will appears by the following answers.  
Answ. 2 Secondly, we are to love those most, in whom we see most grace Objective that is, in respect of the blessedness that is desired, because they are nearer joined to us in God. 
 A Centre, out of which issueth many lines; the further they are extended from the Centre, they are the further disunited among themselves; and the nearer they draw to the Centre, they are the nearer united; as appears by the figure in the margin. So those who are nearest to God, should be nearest to us, and we should wish to them the greatest measure of happiness.  
Answ. 3 Thirdly, those who are nearest to us in the flesh, and in the Lord, should be most dear unto us Appretiatiuè, and in our estimation; And thus Christ loved john better than the rest of his Disciples, john 13.23. because he was both his cousin German, and had more grace in him; but he wished not a greater measure of glory to him then to Paul, Objectiuè, Matth. 12.50. For the understanding hereof, let us observe here a threefold consideration of Christ, viz.  

I. He is considered as God, And thus He loved not john better then the rest.  
II. He is considered as God and man, or as Mediator. And thus He loved not john neither better than the rest; for as Mediator he loved them all alike.  
III. He is considered as Man And thus He loved john better than the rest.   
Answ. 4 Fourthly, we are more bound to love our parents, than any other of our Neighbours, both in temporal and spiritual things, 1. Timoth. 5.4. If a Widow have Children, let them learn to requite their Parents: in the Syriac it is, Rependere faenus parentibus. Let them pay usury or interest to their Parents. A man divideth his goods into three parts: that is,  
I. So much he spends upon himself, his wife, and servants. And  
II. So much he gives to the poor, and pious uses. And  
III. So much he lends to his Children looking for interest bacl again.  
Sect. 7 §. 7. All these have I kept from my youth up.]  
This young man being a Pharisee, gives us occasion to move this question;  
Quest. Answ. How many sorts of Pharisees there were?  
The Pharisees were a sect so called, because they separated themselves from others by a Hypocritical kind of service, and outward show. And Drusius (in Elench. trihaer.) maketh mention of seven sorts of them, but there are only four usually made mention of, viz.  
First, the Pharisee of praise, that did all that he might be seen of men; and of this CHRIST speaks, Matth. 6.21.  
Secondly, the Pharisee who saith, What is it, that I have not done? as if he should say. I have done that which the Law, commands and more. Such a Pharisee was this young man, who boasted to CHRIST, that he had kept all the precepts of the second Table even from his youth up. Such are the new Pharisees who say, they have works of supererogation: And as the old Pharisees had their Auctarium Legis, Additions to the Law; so have the Papists good works to spare to others.  
Thirdly, the Pharisee of blood (Epiphan. advers. haeres. Lib. 1.) who knocked his head against the wall, So that the blood came: they carried Thorns in their , and spread thorns in their beds, that they might sleep the less, and attend their prayers the more. Such are the new Pharisees, the Penitentaries, who whip themselves until the blood come down.  
Fourthly, the Pharisee of fear (Drusiu●. in Elench. trihaeres.) who abstained from doing of evil only, Formidine paenae, for fear of punishment.  
§. 8. If thou wilt be perfect, sell that thou Sect. 8 haste, and give it to the poor.]  
The Papists by these words hope to establish and strengthen two main pillars of Popery: of which severally and apart.  
First, Object. these words are produced to prove Evangelicall Counsels unto perfection: Christ saith, Go and sell all thou hast, if thou wilt be perfect: which is a Counsel of perfection, not a precept given to all Christians: Now that this is not a Precept, but a Counsel, appears by the context, or very consequence of the words: For to the young man demanding, What he should do to be saved, CHRIST answers, if thou wilt enter into life keep the Commandments: where our Saviour teacheth, that the observation of the Law is sufficient unto salvation, and forthwith subjoins. But if thou wilt be perfect [that is, if thou be not content with life eternal, but aspirest unto an excellent degree in life eternal, by doing works above those which are prescribed in the Law] Go and sell all thou haste. Bellarm. de Monach. Lib. 2. Cap. 9  
First, this young man was bewitched with Answ. 1 the same error that the Papists are; viz. He thought that the observation of the Law of God was so obvious and easy, that it might be fulfilled with an ordinary and mean labour: He thought also (as do the Papists) that there were some voluntary and free works, of a greater perfection than were the works commanded in the Law. And therefore seeing the Pharisees, Sadduces, and Essenes', had their peculiar works, in which they placed their perfection; this young man desires that Christ would show him, what works he prefers as most perfect, that he might follow after them, All the Commandments (saith he) have I kept from my Childhood: What lack I yet? As if he would say, The precepts of God's Law I have fulfilled from my youth with an easy labour: and therefore I entreat thee to prescribe unto me some more perfect works, that I may exercise my strength and power in them. Now Christ that he may convince him of his error, propounds unto him a peculiar precept of trial, by which it will appear, that he neither loves God with all his heart, nor his neighbour as himself: and consequently, that he had not (as he dreamt) as yet fulfilled all the Commandments of God.  
Answ. 2 Secondly, this was both a Counsel and a Precept, though not to all, yet to this one man, to discover his Hypocrisy, and vain confidence which he had in himself, as though he had kept the Law, when he was fare from it. And therefore Bellarmine errs here in saying, That in these words of Christ's, If thou wilt be perfect, go and sell all, etc. Is given as a common Counsel of perfection, or of supererogation; for there is given a peculiar precept of probation, exploration, and healing or reducing this young man who was self-conceited of his own strength, and performances.  
Answ. 3 Thirdly, or we may answer, that this is a Precept, and not a Counsel: Go saith Christ, sell all thou hast, which words bear the form of a Command: and again Mark. 10.17. Christ saith, This thou wantest, but we are commanded to supply those things which are defective in us. Philip. 3.13. Yea these words, If thou wilt be perfect, are in the effect the same with these, If thou wilt enter into life; now if we would be saved our Saviour sends us to the Law, Keep the Commandments. And therefore this is not a Counsel but a Precept.  
Answ. 4 Fourthly, it is not only a peculiar precept given to this young man, but a general Precept unto all, To love the Lord with all their hearts, and to be content when the Lord requireth for Christ's s●ke, to leave all we have. Calv. inst. 4. Ca 13. §. 13.  
Fifthly, some Precepts are  
Answ. 5 I. Observatoria; given for observation and practice; and thus the Precepts of the Law, were given, that they might be obeyed and done. And  
II. Some are Probatoria; for trial; and these Precepts are either  
First, for the approving of our sincerity: and thus Abraham was commanded to offer up his Son Isaac.  
Secondly, for the reproving, and detecting of our hypocrisy: And thus this young man was commanded to sell all, etc.  
Object. If it be objected, That he was no Hypocrite: because the Text saith, Christ loved him. Mark. 10.21. I answer  
Answ. 1 I. There is a double Hypocrisy; namely,  
First, an Artificial Hypocrisy; and this I conceive he had not. And  
Secondly, a Natural Hypocrisy: and this he was tainted withal; for the discovering whereof unto him, our Saviour gives him this Command.  
II. There is a threefold love of Christ; to Answ. 2 wit,  
First, general, towards all his Creatures; and thus he loved this young man, but not thus only. And  
Secondly, particular, towards every good thing: whether proceeding from a renewing grace (which this young man had not) or from a common and general grace; or from a restraining grace which preserves from sin and evil. And this the young man had, and for this CHRIST loves him. And  
Thirdly, there is a proper love, towards those who are Regenerate and borne anew: and thus he loved not this young man.  
Sixthly, Bellarmine errs here in saying. Answ. 6 That the young man spoke true, when he said All these have I kept:  
Seventhly, gross and palpable is the error Answ. 7 of the Cardinal, to say or think, That to sell all and give it unto the poor, is a work of perfection, and supererogation above all the Commandments of God: for the Apostle saith, If I shall distribute all my goods for food for the poor, and have not love, it profits me nothing. 1. Corinth. 13.3. By which it evidently appears, that this work which Bellarmine extols above all the Commandments of the Moral Law, is nothing, further than it is subordinate to the precept which enjoins love unto our Brother. Yea it is evident also, that this work may be done by those, who are void of true Christian love, and consequently, which are guilty of the breach of the whole Law which is fulfilled by Love, and consists in Love. And therefore to sell all, and give it unto the poor, is not a work of perfection, or supererogation, which transcends the Law of God.  
If the Reader would see how Bellarmine excepts against divers things which hath been said, and how all his instances are full answered; let him read B. Davenant. de justit. actuali. Cap. 44. Page 510, 511. and Dr. Willet. synops. Page 322.  
This place is further urged for proof of the Object. 2 vow of voluntary poverty: CHRIST here saith, If thou wilt be perfect, go and sell all thou hast, and give it to the poor, and come and follow me. Now this is properly to follow Christ, to lack propriety, and live in common: and thus the Apostles followed Christ. Rhemist.  
First, for the full answer to this Objection, I Answ. 1 refer the Reader to BP. Mortons' appeal, Lib. 5. Cap. 4. §. 3. And because it is there answered, not only learnedly, but clearly, and plainly also. I will therefore but add a word or two.  
Secondly, these words are a special precept of Answ. 2 trial (as we said before) and therefore are not to be made a general observatory command, or a Counsel of perfection.  
Answ. 3 Thirdly, this is not a general precept to all, but given to this one man to discover his Hypocrisy, and vain confidence that he had in himself, as though he had kept the Law, which he came fare short off. Or  
Answ. 4 Fourthly, this personal, and particular command was given by Christ to this young man, because he was called to become a Disciple of Christ, and to preach the Gospel, Luke 9.59, And therefore this precept being given not generally to all, but particularly to him alone, we must not make a general rule of a special commandment or example.  
Answ. 5 Fifthly, Gulielmus de S. Amore, as he is cited by Aquinas (Thom. opusc. 19) Thus expoundeth this precept, Go and sell all, etc. Ibi mandatam nobis esse paupertatem habitualem, etc. Our Saviour here requireth a habitual, not an actual poverty; that is, he commandeth us not to distribute, and give actually all away, that we possess; but only requireth an habitual poverty; that is, when the confession of the name of God, and the glory of CHRIST so requireth. Tum omnia deserere parati simus, Then we should be ready to leave all etc.  
Answ. 6 Sixthly, the Apostles themselves had propriety: Peter had a house; john had to provide for the Virgin Mary, whom CHRIST commended unto him: and Matthew made a Feast of his own goods.   
Verse. 24.25.26. VERS. 24, 25, 26. And again I say unto you, It is easier for a Camel to go thorough the eye of a needle, then for a rich man to enter into the Kingdom of God. When his Disciples heard it they were extremely amazed, saying, Who then can be saved? But jesus beheld them, and said unto them, with men this is impossible, but with God all things are possible 
Sect. 1 §. 1. It is easier for a Camel to go thorough the eye of a needle.]  
Quest. What is the meaning of these words?  
Answ. 1 First, some say, There was a Gate in jerusalem called the Needle's eye, which was so low and little, that when Camels came that way, both their load must be taken off, and themselves must stoop, before they could pass thorough. So if rich men would enter into Heaven, they must forsake and part with their riches, (as this young man was commanded to do) and humble themselves, and then they shall be saved. But I conceive this to be but a conceit, and therefore leave it.  
Answ. 2 Secondly, both Beza. s. and Sylloge vocum Exotic. in Matth. 3.4. page 11. et in hunc locum, Page 145. do tell us, that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Camel some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Cable: and then thus expounds the words, A man cannot possible put a Cable as it is thorough a Needle's eye, but if he untwist it, he may by thread and thread, put it thorough. So rich men cannot possibly come unto Heaven so long as they keep their riches, but if they will distribute, and impart them unto good uses, than they may be saved. But we mislike both the reading, and the exposition: For  
I. We must not corrupt, and pervert the text when we cannot understand it, this being a cutting, and not a losing of the knot.  
II. It is false (by Scripture) that a rich man cannot keep his riches, and come unto heaven; or be saved, except he give away all he possesseth: for Abraham, joseph, job, and divers others were rich, who did not part with all they had, and yet were saved no doubt.  
Thirdly, these words are a proverbial speech; Answ. 3 for the Talmud had a Proverb (Antonius Nibris. de proverbiis Talmudi●is.) Are ye of Pambeditha, who can cause an Elephant to go thorough a Needle's eye? These of Pambeditha were great bragger's, who said they could do strange things; hence came that Proverb amongst them, and Christ useth it. It is easier to cause a Camel to go thorough a needle's eye, then to do thus or thus, or for such, or such a thing to be.  
Fourthly, the meaning is plain and simple. Answ. 4 A young man comes unto Christ, demanding how he may be saved? CHRIST bids him. Sell all, and give it away, and follow him, and then he shall enter into life: Now this being heard he departs, because he had great possessions. Whereupon our Saviour saith, That it is merely as impossible for such a rich man to be saved [That is, which trusteth in his riches, and loveth them, and will disobey God rather than distribute them unto good uses, yea leave Christ, rather than leave them] as it is for a Camel to go thorough the eye of a needle.  
§. 2. But with God all things are possible.] Sect. 2  
The Papists for the proof of the corporal, Object. and substantial presence of Christ in the Eucharist, produce this place; The Lord saith, that it is possible for a Camel to go thorough the eye of a needle; and therefore it is not impossible for CHRIST to be in the Sacrament under the forms of bread and wine. Again Christ saith, That to God nothing is impossible; and therefore he can make a true body to be in divers places at once. The body of Christ may be where is pleaseth him, and yet shall not need any natural place, or occupy any room: He is able to bring a Camel through the eye of a needle (as he saith here) and therefore he can as well, and is no doubt present under the shapes of bread and wine in the Sacrament. Rhemist. in Matth. 26. §. 11. et Bellarm. Lib. 3. de sacram. Cap. 6.  
First, it is the Cardinal, not Christ that saith Answ. 1 it is possible for a Camel to go thorough the eye of a needle: For our Saviour here affirms no such thing, but rather the contrary, as will appear by and by.  
Secondly, for full answer unto this objection, Answ. 2 I refer the Reader to Amesius Bellar●● enero. Tom. 3. Page 145 and to Mr. Hill. In his knowledge of the true God, Page 174, 175.  
Thirdly, the power of God is two fold, to wit, Answ. 3 either.  
I. Absolute: now Gods absolute Power is that by which he can do more, then either he doth or will. Matth. 3.9. Philip. 3.21. Matth. 26.53. Ephes. 3.20. Now by this power it may be said, That God could have made more worlds, and have hindered the fall, and the like. And of this absolute Power our Saviour speaks in this place.  
II. There is an actual Power of God; which is that by which he causeth all things to be, which he freely willeth. Psalm. 135.6. Or that power by which God doth those things which he wills freely: And this is called by the School men, Potentia ordinaria, God's ordinary power: Now theologically it is not lawful to argue, but only from this Power of God, which is always conjoined with his will. And therefore in the Objection there is Captio ab homonymia Potentiae.  
Answ. 4 Fourthly, there are some things which cannot be done, or which are said to be impossible unto God: namely.  
I. Such things as are contrary to the nature of God: as to destroy himself, and not to beget his Son from all eternity.  
II. Such things whose action argueth an impotency in the doer; and may be done by the creature, but not by the Creator; as to sin, to lie, to be mad, to deny his word. Tit. 1.2. and▪ 2. Timoth. 2.1, 3. Now these things are contrary to the nature of God; and therefore we say, that such things are not of their own nature impossible, but in respect of God, who is Omnipotent, and infinitely pure and perfect. And  
III. Such things as imply a contradiction; for God cannot make a truth false; or that which is, when it is, not to be: as for the world to be created and not created, God's children elected, and not elected: these are contradictory one to the other, and so impossible. Now such things as are of this quality we say cannot be done by God, who cannot make two contradictory propositions true; for how can he that created the World, make now that it should not be created? Now in these things it were better to say, That they cannot be done, then to say, GOD cannot do them: for thereby we signify that the defect is in the thing, which cannot be done, and not in the power of God. Now for a body to be at once in divers and sundry places is impossible by the two latter sorts of impossible things; because it is contrary to the nature of a true body, and includes contradictions, as is proved clearly afterwards. Chap. 26.26.  
Answ. 5 Fifthly, if these kinds of impossibilities be excepted, we may then say with the Angel, That with God nothing is impossible, Luke, 1.37. or with the Lord of the Angels in this verse, Though with men many things be impossible, yet with God all things are possible: for there is nothing that can be either spoken of, or imagined, which as not subject unto his power. For the better understanding and confirming hereof, observe that there are three causes only, why some effect cannot be accomplished by some agent, none of which have place in God. The causes are these.  
I. The first is, because there is no similitude betwixt the effect, and the agent, as there must needs be: but what is there that hath not some resemblance with God? If thou have a being, it is like to God in being, who is a most perfect being: and therefore every thing that either is, or may be, is subject to his power.  
II. The next cause, why an agent cannot produce an effect, may be, because the effect is more excellent than that the agent can accomplish it: therefore corporal substances cannot beget spiritual, nor inferior superior. But there is nothing more excellent than God, who is excellency itself.  
III. The agent may want matter to work upon, and can neither provide it of himself, nor procure it from others. But this can never hinder God, who hath no need of matter, for if it please him to use it, he can create it of nothing. And therefore it is as clear as the light, that all such things as in nature are, and are not contrary to the nature of God, are subject to his power.  
Sixthly, unto the place we answer, that Answ. 6 CHRIST here showeth, That it is as impossible for a rich man that is high minded, and trusteth in his riches, to enter into heaven, as for a Camel to pass through the eye of a needle: but it is possible with GOD to give rich men humble and lowly minds, and so make than fit for his Kingdom: and also to make the Camel less, and so draw him through the eye of a needle.  
Seventhly, the Consequence of the argument Answ. 7 is not good: they argue thus, to GOD nothing is impossible; and therefore he can make the body of CHRIST to be in many places at once. Now we know that A posse ad esse non valet consequentia. Such a thing may be; therefore such a thing shall be; or, God can do such a thing, therefore he will do such a thing, follows not: neither is the question between us and the Papists concerning the power of God, what he can do, but concerning his will, what he doth, or will do.  
Eightly, it is not proved out of this place, Answ. 8 that God can or will draw the huge body of a Camel through a needle, the Beast remaining still of that bigness: no more than it is possible for God, to bring a proud, rich, arrogant man to Heaven, his affections not being altered: Now we say, that both these are impossible unto God, not because he cannot in his absolute power do them, but because they are contrary to his will and ordinance: For the one is against the law of Justice, to bring a wicked man to Heaven; and the other against the Law of nature, to cause a great Camel to pass through a small needle's eye.  
Ninthly, the thing aimed at in the Objection Answ. 9 we say is impossible: It is impossible that God or his word should be false, now the word saith that the ●ody of Christ shall remain, and abide in heaven, until the time of the restitution of all things, Acts 3.21. And therefore it is impossible that now his body should be on earth, ordinarily, and in divers places at once, as they teach. But the impossibility, and absurdity of transubstantiation is sufficiently illustrated afterwards, Chap. 26.26.  
If the Reader would see, how some things which we have said are excepted against by Bellarmine, let him read willet's synops. pag. 609. and Scharp. de sacra Caena. Page 1463.   
Verse. 28.29. VERS. 28.29. And jesus said unto them, verily I say unto you, that ye which have followed me in the Regeneration, when the Son of man shall sit in the Throne of his glory, ye shall also sit upon twelve Thrones, judging the twelve Tribes of Israel. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my name's sake, shall receive an hundred fold, and shall inherit everlasting life. 
Sect. 1 §. 1. Ye which have followed me in the Regeneration.]  
Concerning this head of Regeneration, many necessary questions may be propounded; and because they are necessary, I will not balk them, and because many, I will not enlarge them all.  
Quest. 1 What is Regeneration?  
Answ. 1 It is a work of God, wrought by the word, whereby he infuseth the holy Spirit into the whole man, for his own glory, and our salvation. The several branches of the Definition are these; namely,  
First, Regeneration is the work of God, not the work of man; and hence they which are regenerated are called his workmanship, Ephes. 2.10. And the work is appropriated unto him, as the Author of it, john 13. and 3.6. and Ezech. 36.26.  
Secondly, Regeneration is wrought by the means and ministry of the word; Psalm. 19.7. john 15.3. and 1. Peter 1.23. and 2. Peter 1.5. And therefore if we would be regenerated, we must attend carefully to the word, as follows by and by.  
Thirdly, in Regeneration the Lord infuseth his Spirit into the whole man, and worketh a true and holy change in all the parts of the soul, Wisdom. 12.11. and 1. Timoth. 1.7.  
Fourthly, God works. Regeneration in the heart of his Saints, both for his and their glory: where we may observe, that as there was a double aim and end in the Worker of Regeneration, so there should be in those in whom it is wrought.  
First, the Person working the work of Regeneration, aimed therein  
I. At his own glory, Proverb. 16.4. And  
II. At the good, glory, and eternal felicity of those whom he Regenerates: Therefore  
Secondly, the persons in whom the work of Regeneration is wrought, should aim  
I. Principally, and above all, to glorify their God, in their lives and conversations, who hath done so great things for their souls, 1. Corinth. 10.31. And  
II. Next thereunto they must be chief careful to work out the work of their salvation with fear and trembling, Philip. 2.12. because nothing doth so nearly concern them, next unto God's glory, as the salvation of their souls.  
By what steps or degrees doth the work of Quest. 2 Regeneration proceed? Or, what are the degrees of Regeneration?  
First, the Spirit of God, and the Spirit of contrition Answ. 1 doth show us our sins; that is, not only the guilt and danger, but also the turpitude and filthiness of sin; and doth teach us, not only to detest the punishment of sin, but even sin itself, yea not to hate God, who is the avenger of sin, or righteousness and holiness which are contrary to sins, but to hate ourselves for the violation of the rules of righteousness, and the provocation, of so gracious, and good a God. I might enlarge this particular, but I will but only briefly branch it out into a double work of the holy Spirit: to wit,  
I. The Spirit of God doth show us three things; namely,  
First, our guilt; that is, how we have transgressed and violated the whole Law of God; and therefore if God should call us unto judgement, or enter into judgement with us, we must needs accuse ourselves, and confess that we are guilty of the transgression, and breach of the Law. And  
Secondly, our danger wherein we are by reason of our sins; the wages of sin being death, Rom. 6.23. and the reward of the violation of the Law, eternal condemnation. And  
Thirdly, the pollution and filthiness of sin, how that it is out of measure sinful, and a thing most loathsome both in itself, and unto the pure eyes of our heavenly Father.  
II. The Spirit of God doth negatively not teach unto us these two things: viz, either  
First, to hate God, because he is the punisher, and avenger of sin, or because he will not suffer us to sin without punishment: for this the malignant Spirit teacheth to men, who have given themselves over unto sin. Or  
Secondly, to hate righteousness, and true holiness, because they are contrary unto our sins, lusts, and vile affections, and because for the violation of the rules of righteousness and holiness we are punished and plagued. For this, Satan, and our own corruption teacheth unto us, and not the good, and blessed, and holy Spirit of God.  
III. The Spirit of God affirmatively teacheth these three things unto us: namely.  
First, to hate the punishment of sin: the Spirit teacheth us, that it is a fearful thing to fall into the hands of God, because he is a consuming fire: and that those who continue to transgress an infinite Law, and to offend an infinite Lawgiver, shall be infinitely punished with torments intolerable, though always tolerated and borne: and therefore we are taught by the Spirit to hate these punishments, which are the reward of sin. And  
Secondly, to hate sin itself, which is the cause of this punishment, and that with a perfect hatred; yea not only in regard of the punishment of sin, but in regard of sin itself, it being in its own nature a thing worthy to be detested, and abhorred. Yea  
Thirdly, the Spirit teacheth us to hate ourselves, for our folly and madness, that have loved, and delighted in those things, which are both infinitely evil and ugly in themselves, and shall be so severely, and unspeakably punished without repentance. And this is the first degree and step unto Regeneration.  
Answ. 2 Secondly, the Spirit of God doth excite, and stir up in us, an unfeigned desire of the remission and pardon of all our sins; and this is the second step and degree of Regeneration. Now because a wicked man may desire to have his sins forgiven him, it will not be amiss to observe the difference, between the desire of the Regenerate and unregenerate man.  
I. The desire of the Regenerate is serious and , they conceive sin to be an infinite evil, and a thing so odious unto God, that it separates him from man jerem. 5.25. And therefore so long as they are not certain that their sins are remitted, they are uncertain of the presence of God in them, or of his love unto them, or of their reconciliation unto him; yea until they are sure that their sins are done away, they cannot have any true peace of conscience, or spiritual rejoicing. Now as they earnestly, and unfeignedly desire to be certain of all these: viz, of the presence and love of God, and reconciliation unto him, and peace with him, and with themselves, and of the joy and consolation of the Spirit in themselves: So they incessantly and hearty desire the assurance of the pardon of their sins, without which assurance they cannot be assured of the other.  
II. The desire of the unregenerate is a confused, and fleeting desire; he wisheth often that his sins were pardoned, but the desire thereof doth not constantly possess his heart: he may desire remission remissely, slightly, and casually, but not seriously, and solidly, or upon those grounds whereby it is desired by the Regenerate man.  
III. The Regenerate man desires rather to be purged from the evil of sin, then freed from the evil of punishment; When the child of God groans, both under the burden of sin, and of punishment, and is sensible of both the Evils; then he desires to be freed first from the guilt and filth of sin, as the greater evil; and prays unto God more hearty to wash him, and purge him, and cleanse him from his pollution, then to ease him of his pain.  
FOUR The unregenerate man is more sensible of the evil of punishment, then of sin, and more desirous to be freed from that, than this. Thus this earnest and unfeigned desire of the assurance of the pardon and remission of sin is the second degree of Regeneration.  
Thirdly, the next step and degree of Regeneration, Answ. 3 is the Spirit of supplication, and prayer: now three things are here to be examined by us: namely,  
I. Whether pray we daily unto God, to pardon our sins and to regenerate us? And with David cry unto the Lord, to create clean hearts, and renew right Spirits within us? Psal. 51.11. And  
II. Whether can we commit ourselves unto the Lord, and expect with willing obedience the revelation of his will? can we when we pray, say unto the Lord, I flee unto thee O Lord, do unto me as shall seem good in thy eyes? And  
III. Whether do we obtain our requests at God's hand or not? we should mark the return, and fruit of our prayers, and see whether (with the King of Niniveh, and the prodigal Child) our prayers be heard, and our suits granted. For if we can fervently pray, and faithfully commit and commend ourselves unto the good will, and pleasure of God, and obtain our suits at his hands, we may be comfortably persuaded that we are regenerated, because God hears not sinners, john 9.31.  
Fourthly, the last degree and highest step of Answ. 4 Regeneration, is the testimony, evidence, and pledge of the Spirit, whereby is sealed unto us, and wrought in us, the certainty of though love of God, together with a full purpose of heart to walk before the Lord, all the days of our lives. And therefore we should examine ourselves, whether the Spirit of God witness unto our spirits, that God loves us, and that in love unto him, we purpose to give ourselves wholly up unto him.  
Who are Regenerated? Quest. 3  
Only those who are endued with the knowledge of God, and the faith of Christ. Answ.  
What is Regenerated, in those who are regenerated? Quest. 4  
The whole man; that is, Answ. as well the body as the soul, but it gins in the mind; and therefore the Apostle exhort us to labour, to be renewed in the spirit of our minds, Ephes. 4.23. Rom. 12.2.  
Who Regenerates? Quest. 5  
CHRIST as God by his Spirit: Answ. and hence the Apostle saith, Ye are taught by Christ, Ephes. 4.21. and ye are created anew according to God, verse. 24.  
Unto whose examplar, or according to whose Quest. 6 pattern is Regeneration to be wrought?  
According to the exemplar, Answ. and similitude of Christ. For those who are regenerated must labour and endeavour to be like unto Christ, 1. john 3.3.  
Wherein doth Regeneration consist? Quest. 7  
In the putting off the old man, Answ. and putting on the new, Ephes. 4.22.  
What are the parts of this new man which is Quest. 8 to be put on?  
True righteousness, and holiness, Ephes. 4.24. Answ.  
Where and when is Regeneration to be Quest. 9 wrought?  
Answ. In this world, and that while we live but it shall be perfected in Heaven.  
Quest. 10 For what ends doth God Regenerate us?  
Answ. 1 First, that we might serve him in righteousness and true holiness, Luke 1.74, 75. And  
Answ. 2 Secondly, that we might be saved at the last day, john 3. These eight last Questions I have only briefly named, because if the Reader would see them all enlarged, let him read Zanch in Ephes. Cap. 4. Page 327. 328. 329. 330. 331.  
Quest. 11 By whom, or by what means is Regeneration wrought?  
Answ. 1 First, by the holy Spirit, as the immediate cause; john 3.5. And therefore we must not resist the holy Ghost, nor grieve him, nor quench his motions, but weight carefully for his coming, and attend diligently unto his calls, and cry mightily unto the Lord, to give his holy Spirit unto us.  
Answ. 2 Secondly, Regeneration is wrought by the knowledge of Christ, or by the word which is the instrument to beget the knowledge of Christ in us, Ephes. 4.21. james 1.18. And therefore two things are here required of us, if we desire to be regenerate; namely,  
I. We must attend constantly to the preaching of the word, because the mouth of the Minister is the conduit pipe by which the seed of the word, and the life of grace is derived unto us.  
II. We must hid the word in our hearts: it is a seed, now if the seed be hid in the earth it will spring up; it is a medicine, and if it be taken down it will heal; it is a pure Fountain, and therefore if we delight ourselves therein, it will purge: the word is a quickening word, and is full of life, and therefore if we be careful to listen to the counsel and direction of the word, and to embrace it, and walk according thereunto, it will be a means to animate and enliven us.  
Quest. 12 What are the fruits and effects of Regeneration?  
Answ. 1 First, a striving, struggling, and wrestling against sin: for those who are regenerated will contend with and war against sin, as their greatest, and deadliest Enemy. Now because natural and unregenerate men often resist sin, it will be convenient to show the difference between the striving of the Regenerate and Unregenerate man.  
I. The first difference shows itself in the very faculty resisting: For  
First, the natural, moral, and unregenerate man doth not resist sin with the Will but with the Conscience; for the Will consents unto sin and would sin, but the Conscience reclaims him, & withholds him from sinning, and makes him, that though he would willingly, yet he dares not: the Dog desires the meat which he sees hang, or lie by him, and would gladly eat it, but forbears for fear, because the whip hangs by, and he knows he shall be beaten if he do. Thus the Will of the wicked man runs after sin, but the terror and fear of punishment makes the Conscience withstand. But  
Secondly, the Regenerate man resists sin with the Will, as well as with the Conscience; as he would not be punished, so he would not sin, and he forbears tasting of the forbidden fruit, because it is hurtful unto him, and because he loves it not. Malum quod volo, Romans 7.19. Paul conceived sin to be an evil, and therefore with his will resisted it, and those who are Regenerate assoon as they know a thing to be sin, so soon they hate it, because it is sin, and not for fear of punishment. This difference between the good and bad man's abstinence from sin is so clear, that Horace by the light of nature could see it, and thus lively express it: 
Oderunt peccare maliformidine paenae,  
Oderunt peccare boni virtutis amore.   
And therefore if we desire to know, whether we be Regenerated or not, we must not so much inquire whether we hate sin or not, Or, whether we resist it or not: As wherefore, whether for the fear of punishment, or for the love of God, and hatred of sin as sin, though no punishment were allotted thereunto by God at all.  
II. The next difference between the striving and struggling of the Regenerate and Unregenerate man against sin, shows itself, in the object of the Contention and strife. For,  
First, the natural and moral man, for the most part at least, if not always, strives and wars only against gross and enormous sins, and such as are obvious and odious unto men; but for lesser sins, which the world makes lesser matter of, or which are unseen and unknown unto men, they care not to withstand or resist at all. Wicked thoughts, evil words, jesting which is not convenient, and the like, they never regard: by which they show plainly, that they fear more to offend and displease man then God. But  
Secondly, the Regenerate man wrestles and wars against all sins whatsoever, whether great or small, whether external, or internal, whether of omission or commission: yea he not only strives against those evil things, which are conspicuous to the eye of the World, but also grieves for, and strives against, his faint endeavours and drowsiness in the performance of good works, yea against all evil works, Lascivious looks, and corrupt thoughts. And therefore if we desire to know whether we be Regenerated or not; let us examine whether we bear an equal hatred unto all sins alike, whether we are equally watchful against all sins alike, and whether we equally war against all alike, because they are sin, and seen, and taken notice of by God, and displeasing unto him.  
III. The next difference between the striving of the Regenerate and Unregenerate man against sin, shows itself in the consideration of those things which move unto this strife, or in the thing striving. The Apostle Paul saith, The Flesh lusts against the Spirit, and the Spirit lusts against the flesh, Galath. 5.17. Whence observe two things, viz.  
First, in the Regenerate man, the Spirit lusts against the Flesh: that is, Spiritual respects, and considerations maketh him forbear to offend. He is tempted unto sin and wrestles against it with manful wrestlings, because he fears to offend his God, yea because he loves his God, and (Res est solliciti plena timoris amor) perfect love is full of fear: yea for him to put forth his hand unto wickedness, were to crucify unto himself again the Lord of Glory, and put him to an open shame; and therefore he resists sin even unto blood. In a word, the love of CHRIST constrains him to strive against sin: And thus in him the Spirit lusts against the flesh.  
Secondly, in the Unregenerate man, the flesh lusts against the flesh: that is, Natural, carnal, and mundane respects and considerations, cause him to abstain from Sin, and to strive against it. He is tempted often to Drunkenness, revenge, Fornication, deceiving by false weights and measures, and the like, and he resists and withstands these temptations; and why? For fear of the Judgements of GOD, or the displeasing of some men; or, the staining of his reputation, estimation, and credit, and the like carnal respects; and thus in him the Flesh lusts against the flesh.  
iv The last difference between the striving of the Regenerate and the Unregenerate man, shows itself in the means by which they resist: For  
First, the troubled Conscience only of the Unregenerate man resists; and for the most part, by little and little the Conscience grows senseless and hard, and then he sins without feeling, Ephes. 4.19. But  
Secondly, the Regenerate resists Sin 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 sin increases. And therefore if we would know whether we be Regenerated or not, we must examine whether we war against sin with Spiritual or Carnal 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 he is Pure, 1 john 3. and that by Faith, Act. 15.9.  
Here observe in the Regenerate four things: to wit,  
I. He conceits of Sin, and looks upon whatsoever is evil, as a thing not belonging, but as a stranger unto him; he knows sin is not his work, and therefore he employs not himself therein, but as an enemy hates it, and fights against it. But  
II. He looks upon that which is good, as his own proper work, which he is bound to obey, and to perform; and therefore (according to St. Paul's advice, Philip. 4.8.) he labours after whatsoever is holy, just, pure, and of good report; because the Lord's work is his employment, and the Lords ways are his path, and as the Lord by the effectual vocation of his Spirit hath called him unto holiness, so he labours to walk in the ways of holiness, and to work the work of the Lord. Hence  
III When he is not able to do that good which he would and should (as a Sick man sometimes is not able to digest his meat) then is he sensible of his weakness, and sorrowful for it, and apprehensive of the want of grace in his Soul, as the body is for want of meat: crying out, and complaining of his impotency and inability with St. Paul, Rom. 7.15.19.24. And  
IU. When he finds, that he is not able to do what he would, than he strives to do what he can, and that to the uttermost. As it is with an industrious man, who being wounded in his legs, and forced through lameness to keep house, strives to be doing something, and employs himself in one good and profitable work or other, until he be able to go about his affairs, and to follow his own proper and particular calling. So the Regenerate man, if he be not able to walk in the ways of God, and to work his work as he desires, through infirmity and weakness, than he labours to employ himself as he can, and to do what good works he is able, with an earnest desire of more strength and a faithful promise, and full purpose, to run swiftly the race that is set before him, when the Lord shall give his ankle bones strength, and to work cheerfully the work of the Lord, when he shall be pleased to strengthen his hands. And therefore if we desire to know, whether we 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 again, will avoid all evil, impure, and scandalous actions, and labour to abound in every good work, and grieve when they are not able to do what they desire, and rejoice 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 knows 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 Spiritual 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 think himself to be sick, yea dead, when in the mean time the actions of life, and motion convince him to be alive: So the Regenerate in the hour of temptation doth often think himself to be dead in Sin, and deprived of all Spiritual life, when in the mean time his fear to offend God, his sorrow for his sins, his warring against sin, and his unblameable conversation, shows and proves that he is a living Soul, and alive in the Lord.  
III. As a man by some deep wound, or extreme blow, or the decaying of the Spirits, may faint or swoon, and become insensible of life: So may the Regenerate man after the committing of some great and grievous Sin; as we see in David, Psal. 22. and 32. and 42. But as those are brought unto themselves (who faint) with rubbing, and other the like means; so these by the wounds and checks of Conscience, and by an earnest endeavour in the exercises of Religion, may by little and little return 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 Sin, than he may know his estate and condition, and that he is alive unto the Lord (1 john 2.13. and 3.14.) because the actions of life prove him to live, and his life is no longer hid from himself. An Image or Picture may in outward show be 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 cannot tell certainly whether he lives or not. A man asleep may dream that he wakes, and works, or eats, and walks, 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 know what he doth. Thus an hypocrite may dream that he is a righteous man, when there is no such thing; but the Regenerate man knows that he is such, and is not deceived. And therefore we must examine ourselves, whether the Spirit of God witness unto our spirits that we are the Children of God, and created in CHRIST JESUS.  
Answ. 4 Fourthly, the last effect of Regeneration, is an increase and augmentation of grace: For as the natural, so the supernatural and spiritual life, hath in all the parts thereof a proportionable increase (john 15.2. Colos. 2.19.) all the members drawing unto themselves a fitting augmentation. Here observe, that there is a double increase, namely.  
I. In quantity; as a man increaseth in strength and stature until the age of 25. And  
II. In quality; as a man after 25 increaseth in wisdom, solidity, experience, and the like.  
So the regenerate labours  
First, to increase in the quantity, and number of graces, and virtues: 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 virtue, which he hath not in some measure attained unto, and shown forth in his life, he must then strive unto a greater measure and degree of them. This is clearly pointed out by St. Peter, who  
I. Exhorts the Children of God; to add to their faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness 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 years old, and after, have agues, fevers, falls, sicknesses, which hinder (for a while) their growth and increase both in quantity, & quality: so have also the Regenerate children of God. And therefore they must be so much the more watchful over their ways and industrious in the use of all good means. And therefore we must examine whether we be always children, or whether we grow 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 peril, or pain, either in danger or distress.  
First, it is dangerous, and most full of peril, to neglect the enquiry of our Regeneration, and take it up only upon trust. If a thief should go singing to the gallows, 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 cry peace unto themselves when they are not as yet regenerated; and persuade themselves that their condition is happy, when the contrary is most true; they will be so much the more confounded, when they find 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 go mournfully to his death, although a pardon did there attend him, because he was not certain 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  joy.  
What is required of those who are Regenerated? Quest. 14  
First, it is required of them, that they be careful 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 careful to nourish and cherish this spiritual life, which in Regeneration is infused into them. Here observe, that there are many things which hinder nourishment, and growth, which we must warily avoid, viz.  
I. Contagion, and infection: those who eat, and converse, and dwell with sick men, oftentimes are taken with the same disease and sickness whereby they are debilitated and weakened: So he who walks with a wicked man is made worse, and his course and progress in Religion in tanto is hindered. Hence Solomon saith, walk not with an angry man, lest thou learn his ways: which may be applied 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 ourselves from the generation of the wicked because we may easily be seduced by them, as Adam was by Eve. David saith, Depart from me ye wicked, because I will keep the Commandments 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 departed from every brother which walks inordinately; because a little Leaven leaveneth the whole lump.  
II. Poison, for that contaminates and corrupts both the meat, and all the nutritive faculties; now this poison is Sin, which contaminates and pollutes the whole man, and hinders the increase and progress of Grace.  
III. The excess of meat which distempers, and disorders the whole body, hurts and hinders the nourishment thereof: this is, the excess of worldly delights, which though otherwise lawful, yet immoderately used, becomes a bait, and snare to entrap the soul.  
iv Hunger, and the want of good food hinders the nourishment of the body; for oftentimes the less the stomach eats, the worse it is. So if we starve our souls, and deprive them of their fitting food, no wonder if we do not grow and increase in truth. And therefore, if we desire to nourish and cherish our spiritual life, which is infused in us in our Regeneration, we must warily shun all wicked society, we must carefully avoid all sin and iniquity, we must moderate our delights in all worldly things, and we must feed our souls with spiritual exercises.  
Answ. 2 Secondly, as those who are regenerated must be careful to nourish spiritual life in themselves, so it is required of them also to labour to propagate spiritual life in others. For Nascitur indignè per quem non nascitur alter that is, 
Unworthily 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 general calling, as Christians, whether by instruction, or reprehension, or admonition, or consolation; but chiefly every man must be careful 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 only judge 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 only as witnesses and approvers of CHRIST'S judgement: but of this something morefully in the following question.  
How shall the Apostles judge the twelve Tribes of Israel, seeing that CHRIST himself saith. john 5.22. The Father hath given all judgement to the Son?  
First, at the last day of judgement there shall be Answ. 1 three sort of judges: 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 judge of all the world, do that which is just? Or,  
Secondly, delegate and derived: and thus Christ as man shall judge the world. john. 5.22.  
II. Some shall judge Assessoriè, as Judges lateral, 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 faithful shall judge the world. 
1. Cor. 6 2.   
Secondly, the Apostles shall judge the twelve Tribes of Israel three manner of ways; to wit. Answ. 2  
I. By their doctrine, and preaching of the Gospel: 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 believed and obeyed the Gospel: and on the other side they shall be condemned, that would not believe, and obey it.  
II. The Apostles shall judge the Jews, 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 Gospel shall be preached in the whole world, for a testimony against them: So the conscience of the Jews 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 Jews should pretend, that the doctrine of the Gospel 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 understand the doctrine of the Gospel, 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 eternal life? or, erroneous Quest. 1 and heretical concerning it?  
First, the Atheists who deny it. Answ 1 Post mortem nulla volupt●●s:. in any think that it is with man as with beasts, when they are dead, they are gone, and they are neither sensible of pain, 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 soul is eternal, but deny the Resurrection of the body. This belongs unto the enemies of the Resurrection, whereof we have to speak 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 joys of heaven, and eternity itself, were only to continue for the space of 1000 years, and then to cease. Danaeus. 29. Prateol. 347. b●et. 128.  
II. Some held that the Saints should wallow (in the life to come) in all carnal delights, and fleshly pleasures: and this is reported to be the opinion of the mahumetans, but Mr. Bedwell shows the contrary.  
III. Some hold a double time; namely,  
First, that the righteous should have joy, and the wicked sorrow, and pain for the space of one thousand years. 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. Counsel of Constantinople. Prateol. 378. §. 9  
iv Some express, and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soul: thus not knowing how to agree amongst themselves.  
Answ. 4 Fourthly they err concerning life eternal, who hold, that it may be merited by the labours, endeaouvers, and works of man.  
Object. Against this Bellarmine objects, life eternal is promised to good works, in this verse; but a promise made with a condition of work, makes that he which fulfils the work, 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 Scriptures 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 s●lum, vel principalitèr ex promisso.  
Quest. 2 What (and how many) are the causes of this eternal life?  
Answ. There are three causes thereof; to wit.  
First, Primaria, the prime and principal Cause; and that is. God, namely  
I. God the Father, who gives it from himself, and from whom all good things come. john. 3.16. and .5.21 and. james. 1.17.  
II. God the Son, who gives it from the Father, yea gives it as the Father. john. 5.21. and .10.28 Rom. 8.10.  
III. God the holy Ghost, who gives it from the Father, and the Son, for the Spirit is life. john. ●. 5. Rom. 8.10.  
And therefore if we desire to be assured of eternal life, let us be careful to please God the Father, and obey the God Son, and seek after God the holy Ghost.  
Secondly, Impulsiva, the impulsive and moving cause, and, this is the only mercy of God: And therefore we must not arrogate any thing to our own works, but laud the mercy, and free grace of God. Ephes. 1.6.  
Thirdly, Medians causa, the instrumental Cause, or Means, whereby we are made partakers of this life. Now the means are these.  
I. The Spirit of Regeneration, who works the beginning of this spiritual life. Rom. 8.  
II. The word of Reconciliation. 2. Cor. 5.20. and salvation. Acts. 18.28. john. 6.68. Rom. 1.16.  
III. The Sacraments, because they seal unto us the grace of God, and confirm our faith.  
iv Hence the Minister of the word & Sacraments is said to save, and to beget in Christ, as the Apostle saith, 1. Corinth. 4.15. and. 2. Cor. 5.21. And therefore if we desire to walk in that way which leads unto him, let us pray unto God to give us his holy Spirit, let us attend carefully to the preaching, and reading of the holy word, and approach reverently, and preparedly (when we are invited) to the holy Sacrament of the Lords holy Supper.  
Who shall be made partakers of this life eternal? Quest. 3  
First, only the Elect, and faithful. john. 17.9. Answ. 1 Acts. 2.47. Rom. 11.7.  
If it be here demanded, whether the wicked Quest. 4 shall rise or not, at the last day?  
I answer, they shall, but not unto eternal joy, Answ. but unto an eternity of torments. Daniel. 12.2. Matth. 25.46. and 2. Thes. 1.8.9.  
Shall not wicked men rise (at the great day of Quest. 5 judgement) unto eternal life? shall not they also live for ever?  
They shall rise unto eternal death, Answ. but not unto eternal life: For  
I. It is like death herein; as there is no exemption from death, so there is no redemption from hell. And  
II. In death there are two things; namely  
First, Mortis inchoatio the inchoation of death, or the doleful, and strong pangs of death, now this wicked men have; for the bitter pains of eternal death are always upon them, & they (with St. Paul in another sense) may justly say, that they die daily.  
Secondly, Mortis consummatio, in death there is the period, perfecting, and consummation thereof: Now this wicked men never have, for they are always a dying, but they never die.  
Secondly all the Elect shall be made partakers Answ. 2 of this everlasting life.  
It may here be demanded, whether the joy of Quest. 6 heaven shall be alike unto all, or unlike? whether equal, or unequal?  
First, in heaven there shall be Par gaudium, Answ. 1 an equal joy; for every man shall receive his penny, and shall have a fullness and perfection of joy.  
Secondly, in heaven there shall be Impar gradus, Answ. 2 different degrees of Glory, Daniel, 12.3.  
When shall the Elect and faithful be made Quest. 7 partakers of this everlasting life, both in bodies and souls?  
Answ. 1 First, in general, concerning the year, when the Righteous shall rise unto life there was a double opinion: to wit,  
I. Some said it would be 6000 years after the Creation: of this opinion were justinus, Iraenaeus, Hieronymus, Augustinus, Lactantius, Hilarius, Rabbi Elias, and some heathens.  
II. Some said it would be 6500 years after the Creation: and of this opinion were Cyrillus, Chrysostomus, Hippolytus, Germanus Constantinopolitanus. Vide Senens. bibl. Sanct. lib. 5. §. 190. pag. 399.  
Answ. 2 Secondly, more particularly, there are three times, when this life eternal is by the Elect enjoyed, viz.  
I. Tempus Inchoationis. There is the time when they are first interested into this life; and that is, when they are Regenerated, john 5.24. and 17.3. and 1 joh. 3.2. Thus this fruition of life Eternal is begun in this life. Read Rom. 5.2. Colos. 3.3. Gal. 2.20.  
II. Tempus Possessionis. There is the time, when they enjoy this life in Soul only, and this is presently after death. When  
First, the body rests from labour. Revelat. 14.13. And  
Secondly, the soul hath a certain perfection.  
Quest. 8 It may here be questioned, If the soul doth not sleep, as well as the body, until the general Resurrection.  
Answ. 1 First, some held, that the soul was (like the body) altogether mortal, and the same in men with beasts, as the Nazarens thought (Danaeus) and therefore the soul should never be restored to the body, or to life, as the Saducees dreamt.  
Answ. 2 Secondly, some held that the soul died, but that at the Resurrection it should be restored again alive to the body: and thus thought the Arabians.  
Thirdly, some held that the soul died not, but Answ. 3 only when it departed from the body, it fell a sleep, and slept until the day of judgement. And of this opinion were well nigh 20 Fathers who are reckoned up, by Senens. §. 345. Page. 569. 570.  
Fourthly, some held, that the soul enjoyed the Answ. 4 presence of God, before the general Resurrection, but imperfectly; Pet Mart. 3. 14. 16. Page. 684.  
Fifthly, some hold that the Elect and faithful, Answ. 5 in regard of their souls, do perfectly enjoy the presence of God, presently after their corporal dissolution  
Here some object: God only is immortal, Object 1. Timoth. 6.16. and therefore the soul is mortal.  
First, God only is Eternal, we only sempiternal: Answ. 1 God is from everlasting, Apart, ante, and to everlasting, apart post: but man had a beginning, although he shall have no end, because both soul and body shall be conjoined together again at the last day, and shall endure for ever.  
Secondly, God only is the fountain of Immortality, Answ. 2 having life, and immortality in himself, and of himself: but we are made immortal only by him.  
Thirdly that the soul is immortal and dyeth Answ. 3 not, appears thus:  
The Scripture saith, the soul goes to God, Eccles. 12.7. Revelat. 7.15. and .14.4. And Stephen commends his soul to God. Acts. 7.59. And CHRIST saith, That man cannot kill the soul. Matth. 10.28. And. john. 6.40. Christ promiseth to the faithful, that they shall be raised up, and made partakers of life everlasting.  
III. Tempus perfectionis, there is the time when the Elect shall absolutely and perfectly enjoy this life eternal, and that is, in the Resurrection; when the body and soul shall be united and conjoined together for ever inseparably.  
What is this life eternal? Quest. 8  
Answ. 1 First, it is Life: Here observe, that life is either— 

Increate: as is the life of God. Or  
Create, and is either 

Natural; as is the life of the body; or, the life which we lead in the body. Or  
Spiritual; which is 

Inchoate and imperfect in this life. Or  
Comsummate, and perfect in the life to come.        
Answ. 2 Secondly, this Spiritual life consists in the union of the soul with God. john, 17.21. Revel. 21.3.  
Answ. 3 Thirdly, this Communion will be, 

I. With the humanity of CHRIST. And  
II. With his Deity. And  
III. With the Father, and the holy Ghost john. 17.22.    
Answ. 4 Fourthly, the difference between this inchoate, and that consummate spiritual life, is this, that there God will be all in all by himself, without the use of means: There shall be no need or use of the word, and Sacrament, and Temples, and the like; nor any use of the creatures, the Sun, Moon, and the rest: Indeed there shall be an use of the creatures. Rom. 8.21. but it is for pleasure and delight, not for necessity or want.  
What manner of life shall this everlasting Quest. 9 life be?  
First, it may be illustrated, and described by the Answ. 1 names given thereunto: Heaven is called  
I. A reward: great is your reward in heaven. And  
II. An inheritance Rom. 8.17. and. 1. Pet. 1.4. And  
III. A crown of glory. 2. Timoth. 4.4, 8. Revelat. 2.10, 11. And  
IV. A Kingdom. Matth. 6.33. Luke. 12.32.  
Secondly, it may be illustrated and described Answ. 2 by some similitudes, and resemblances: namely  
I. By the feast, and banquet of King Ahasverus, joy and melody, and dainties in all abundance: But yet it fell fare short of that felicity which is reserved in heaven for the righteous.  
II. By this world: here observe two things; viz.  
First, there are many rare things in the world, which we think to be worth seeing, and looking upon, worth seeking after, and worth enjoying, & keeping. Now if there be such excellent things in this world, what is there in the world to come?  
Secondly, there are many and great delights and comforts in this world: Now Sitalias in carcere, qualia in patria? August. soliloq. cap. 21. If there be such joys in prison what is there in the heavenly palace, and happy presence of God?  
III. By three places, viz. The womb, the world, and heaven; and that in three regards; to wit,  
First, Respectu Locorum, in regard of the places themselves; here three things are observable, viz.  
I. As the world is more ample, and spacious than the womb; So is heaven more spacious and large than the world.  
II. As the womb is dark, and the world light, in comparison thereof; so the world is dark in comparison of heaven. A child seethe nothing in the womb, but being come into the world it seethe much, yet in comparison of what is seethe in heaven, it seethe nothing in the world, as men know more in the world, then in the womb, so they shall know much more in heaven, than they do on earth.  
III. In the womb Methusalem continued nine months, in the world 969 years, but in heaven for ever and ever. As our life ordinarily is longer in the world, then in the womb, so by much it is longer in the world to come then in this world.  
Secondly, Respectu nostri, in regard of us; here mark two things; namely,  
I. As our delight is greater in the world, then in the womb; so it is greater in heaven then in the world.  
II. As our understanding is greater when we are in the world, then when we are in the womb; so it is greater in heaven then in the world.  
Thirdly, Respectu roboris corporalis, in regard of the strength of the body; as the body ordinarily is stronger in the world, than it is in the womb; so it is more agile, strong, and quick, in heaven then in the world.  
Answ. 3 Thirdly, it may be illustrated and described what manner of life, life everlasting is, Honore, by the honour thereof, Luke 22.30. and 12.37. 1. Corinth. 6.3. and Rom. 2.10. And  
Answ. 4 Fourthly, Sociis, by the companions, we shall there have. Daniel 7.10.  
Quest. 10 What joy, glory, and felicity, shall we enjoy in heaven?  
Answ. 1 First, negatively, Facilius quid non sit (August, de utilit. paenit.) It is more easy to tell what is not in heaven, than what is: for it passeth all humane understanding, Revelat. 2.17. and 1. Corinth. 2.9. Acquiri potest, aestimari non potest. (August. de civ. Dei, 22.) Heaven may be acquired, but it can never be valued to its worth. Revelations 21.4.  
Answ. 2 Secondly, affirmatively, in heaven we shall be happy both in body and soul.  
I. We shall be happy in heaven in our bodies▪ For there  
First, we shall be freed from all molestations, and evils of the body; namely,  
I. From all afflictions, and dangers: because there shall be security.  
II. From all diseases, weaknesses, and old age: because there shall be complete health & strength.  
III. From all hunger and thirst; because we shall then have spiritual bodies, 1. Corinth. 15.  
iv From death and corruption; because there shall be eternity.  
Secondly, in heaven our bodies shall be nimble and quick, as Mr. Perkins gathers from their sudden ascent into heaven: But this is something curious.  
Thirdly, in heaven our bodies shall be beautiful, and fair. Daniel 12.3 Matth. 13.43. and 17.5. and Mark 12.25.  
II. In heaven we shall be happy in our souls: For there  
First, we shall enjoy a threefold freedom; namely,  
I. From sin, and the power thereof: as Ezech. 37.23. And  
II. From ignorance and imperfection. And  
III. From all weak affections, as anger, fear sorrow, and the like.  
Secondly, in heaven we shall have a perfection of gifts. 1. Corinth. 13.10. And  
Thirdly, there we shall have a sight of God, which is our chiefest good (August. de trinit. cap. 13.) This is that knowledge which john 17.3. speaks of, and 1. Corinth. 13.12. and Matth. 5.6. Hebr. 12.14.  
Shall we have a corporal sight of God in heaven, Quest. 11 as job seems to affirm, Chap. 19.27. where he saith, I know that my Redeemer lives, and that I shall see him at the last, even with these eyes.  
First, that place is spoken of Christ, the Redeemer Answ. 1 of the World, whom the faithful shall see even with their corporal eyes; because although it be a glorious body, yet it is a true body, and therefore may, and shall be seen.  
Secondly, God hath neither flesh nor bones, Answ. 2 and therefore cannot be seen with a corporal eye, but is seen with the eye of the understanding, as Spirits are to be seen.  
Thirdly, this sight of God hath in it these four Answ. 3 things; to wit,  
I. A knowledge of God, and of his decrees: which we shall see as in a glass.  
II. The love of God, and of the Elect: and this love is proportionable to the former knowledge.  
III. Joy for the salvation of the Church, and the enjoyment of God's presence.  
iv Thanksgiving unto God, and loud Hallelujahs, Revelat. 19.1, 3, 4, 6.  
What may we learn from the excellency and Quest. 12 felicity of life eternal?  
First, we may learn to contemn, and despise Answ. 1 all the delights of this world, because they are not worthy to be compared to the joys of heaven.  
Secondly, in miseries, afflictions, and distresses, Answ. 2 we may learn hence comfort, because they are but transitory, and momentany, but the joys of heaven are eternal.  
Answ. 3 Thirdly, at the hour of Death, and under the pangs thereof, we may hence learn joy, because death will bring us to CHRIST, and to the end of our hope. Philip. 1.23. and 1 john, 3.2.  
Answ. 4 Fourthly, we may learn hence to seek Heaven before all other things, and (next unto God) most worthy to be sought for, Matth. 6.33. As evidently appears thus.  
I. If we long for, and lust after worldly things, in Heaven there are greater and better.  
II. If we hunger after spiritual things, in heaven there are perfecter.  
III. If the reading, and remembrance of the former questions (concerning the joy and glory of Heaven) delight us, in heaven we shall find them to be true, yea fare exceeding our expression, and expectation.  
iv If we desire greater things than hath been mentioned, in heaven we shall have greater than the greatest; and this is a praiseworthy ambition, to slight the honours of the earth, and to aspire in our affections and endeavours unto heaven, and the glory thereof. And therefore let us labour to be regenerated, that we may be glorified.    

CHAP. XX.  
Verse. 1. 2, 3, etc. VERS. 1, 2, 3, 4, 5, 6, 7. For the Kingdom of Heaven is like unto a certain householder, which went out at the dawning of the day to hire Labourers into his Vineyard. And he agreed with the Labourers for a penny a day, and sent them into his Vineyard. And he went out about the third hour and saw others standing idle in the Market place, And said unto them, Go ye also into my Vineyard, and whatsoever is right, I will give you: and they went their way. Again he went out about the fixth and ninth hour, and did likewise. And he went out about the 11th hour, and found others standing idle, and said unto them, Why stand ye here all the day idle? They said unto him, Because no man hath hired us. He said unto them, Go ye also into my Vineyard, and whatsoever is right, that shall ye receive. 
Sect. 1 §. 1. For the Kingdom of heaven is like unto a Housholder.]  
Quest. What is the meaning of this Parable?  
Answ. St. Hierome expounds it of those who are called unto grace, at divers ages; that is,  
First, those who were called in the morning, and sent into the Vineyard, are those who in their childhood are brought to the obedience of God: whether they were sanctified in the womb (as was jeremiah and john) or, whether they begun to serve the Lord, as soon as they were capable of the use of reason, as did Samuel.  
Secondly, those who were called at the third hour, are those who are converted unto God, in their youth and adolescency.  
Thirdly, those who were called at the sixth hour, are those who are converted unto God, in their strength and perfect age.  
Fourthly, those who were called at the ninth hour, are those who are converted unto God, in their declining, and old age.  
Fifthl●, those who were called at the eleventh hour, are those who either are converted unto GOD in their decrepit old age, or at the last hour and period of their life, as the Thief upon the Cross  
Sect. 2 §. 2. Which went out to hire Labourers into his Vineyard.]  
Quest. How many sorts of Labourers are there in the vineyard of the Church?  
Answ. 1 First, there are idle, and sluggish Labourers, who work the work of the Lord negligently, thinking to discharge their duty towards God with an easy and ordinary pains. These are threatened with a Curse, jerem. 48.10. and therefore are not to be imitated, but rather to be taken heed of.  
Secondly, there are in the Vineyard of the Answ. 2 Church, wicked Labourers who go about to destroy and lay it waste; Now these are either  
I. Hypocrites, and Dissemblers, who draw near unto God with their lips, but are fare from him with their hearts, Mark 7.6. Who have a form of godliness, but deny the power thereof both in their hearts and lives, 2. Timoth. 3.5. And therefore cause the word of God, and religion to be evil spoken of. Rom. 2. Or,  
II. Tyrants, and persecutors, who (like the wild Boar of the Forest) labour with tooth and nail to destroy, and lay waste the Vineyard. Or  
III. Heretics, Schismatics, and perverse persons, who by their errors and false opinions, make rents, and breaches in the Church. Answ. 3  
Thirdly, there are painful, and faithful Labourers in the vineyard of the Church, who endure much pains, take much care, and use the utmost of their power, that they may be profitable Labourers, and fruitful vines in the Lord's vineyard. And these only are they whom the Lord rewards with an immortal inheritance. Answ. 4  
Fourthly, Cyprian (ex Anton. part. 1. titul. 5. Cap. 2. §. 8.) saith, that there are twelve abuses in this vineyard, whereby it is endangered, and harmed: to wit,  
I. A wise man without good works.  
II. An old man without religion.  
III. A young man without obedience.  
iv A rich man without liberality, & alms deeds.  
V A woman without shame and chastity.  
VI A Master without wisdom.  
VII. A Christian which is contentious.  
VIII. A pooreman which is proud.  
IX. A King which is wicked.  
X. A Priest which is negligent.  
XI. The common people without discipline.  
XII. A people without Law. If the Reader would see all these enlarged, let him r●●d Antoninus in the place above cited. These Master Warner.  
Sect. 3 §. 3. A penny a day.]  
That which Caesar exacted of the Jews, was this Denarius or penny (for Denarius, Didrachma, and Numisma, were all one) & this penny was the ordinary hire of a workman for a day (as appears by this place) and the daily wages of a Soldier, as Tacitus saith.  
We may observe hence, that with the Jews, the day was divided into four quarters.  
The first quarter began at six of the clock in the morning, and hell dtill nine: and this is here called, the third hour, verse 3.  
The second quarter ended at twelve of the clock; and is here called the sixth hour, verse 5.  
The third quarter ended at three in the afternoon; and is called the ninth hour, vers. 5.  
The fourth quarter ended at six of the night, and is called the eleventh hour, verse 6.  
Where note, that the three first quarters, had their names from that hour of the day, which closed the quarter [for they began the count of their lesser hours, from six a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12, 1, 2, 3, 4, 5, 6, was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.] only the last was called the eleventh hour by our Saviour Christ; whereas among the common people it either was called, or should have been called by proportion with the rest, the twelfth hour to intimate unto us, that though God in his mercy accept labourers into his vineyard eleven hours of the day, yet he seldom calleth any at the 12th. for that is rather an hour to discharge servants, Sect. 4 then to admit new.  
§. 4. Some also at the sixth hour, etc.]  
Observe here, that an hour is a certain part of a day; and is either simple or compound.  
First, a simple ho. is either natural or temporary.  
I. A natural hour is the four and twentieth part of a natural day.  
II. A temporary hour is the twelfth part of an artificial day; are there not (saith Christ, john 11) twelve hours of the day wherein men work? and so here mention is made of the morning, and 3. 9th. and 11. hours.  
Secondly, a compound hour, is a quar. or fourth part of an artificial day; as was showed in the former Section, where we declared what the first, second, third, and fourth quar. of the day was, and when they both begun and ended. Now that which hath been said concerning the division of the day and hour, will serve to reconcile the Evangelists, who seem to differ about the suffering of Christ: For St. Mark 15.25. saith: And it was the third hour when they crucified him, St. john 19.14. saith, it was the preparation of the Passeover, and about the sixth hour they delivered him to be crucified, St. Luke 23.44. saith, It was about the sixth hour, and there was darkness over all the Land. Now the sum is this, that Christ was crucified at the 3. and 6. hour; the 3. hour being ended Sect. 5 and gone; the sixth hour going but not ended.  
§. 5. He saith unto them, go ye also into my Vineyard. Observe.]  
We see here that the Labourers stand all idle until they be called, to teach us, that the beginning of all grace, and goodness is from Gods call, and not from ourselves. Whence it may be demanded.  
Why doth God then blame any for disobedience and wickedness? Why doth he not call them, Quest. seeing he knows that they can do nothing without his call? Answ.  
There is a double call, namely,  
First, a general call, by the word Proverb. 1.24. and 8.1.3. etc. and 9.3. etc. Now every Christian is thus called; & therefore the fault is in themselves, because they willingly slight & despise this call.  
Secondly there is a particular call, and that is when men are inwardly moved by the Spirit.  
Now I persuade myself, that there are none which live under the general call of the word, but they have also the particular call of the Spirit, which moves them unto repentance and obedience. Now this particular call is threefold, viz.  
I. Unto the external society of Christ: and thus the Apostles were called to follow Christ, Matthew 4.19, etc. and 9 And  
II. Unto internal grace; and this is twofold; namely,  
First, general, from which a man may fall, Mat. 20.16. and 22.14. Galath. 5.13. And  
Secondly, real and effectual; Rom. 8.28. etc. Cantic. 2.10. and 5.2, 4. And therefore it is not sufficient for us.  
I. To be called generally by the word of God: Or  
II. To be called generally by the Spirit of God, for the stony ground heard with joy. But we must learn and labour,  
First, to be changed, and to be made new creatures, 2. Corinth. 5.17. Gal. 6.15. And  
Secondly, to be humbled, by a lowly confession and acknowledgement, yielding ourselves to be the Liege Servants of God, 1. Corinth. 16.20. And  
Thirdly, to deny ourselves, Mat. 16.24. And  
Fourthly, to labour to bring every rebellious thought in obedience unto the Spirit, 2. Corinth. 10.4. And  
III. There is a particular call, unto particular callings and functions; and thus Bezaleel and Aholiab were called; thus Saul and David were called; and thus Ministers are called to the work of the Ministry.   
VERS. 8, 9, 10, 11, 12, 13, 14, 15, 16. And when even was come, Verse. 8, 9, 10, etc. the M. of the Vineyard said unto his Steward, call the Labourers and give them their hire, beginning at the last, till thou come to the first. And they which were hired about the eleventh hour, came and received every man a penny. Now when the first came, they supposed that they should receive more, but they likewise received every man a penny. And when they had received it, they murmured against the master of the house, saying, these last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden, and heat of the day. And he answered one of them saying, Friend I do thee no wrong: didst thou not agree with me for a penny? Take that which is thine own, and go thy way: I will give to this last, as much as to thee. Is it not lawful for me to do as I will with my own? Is thy eye evil because I am good? So the last shall be first, and the first last: for many are called but few chosen. 
Sect. 1 §. 1. So when Even was come, etc.]  
Bellarmine (lib. 1. de Sanctorum beatitudine, cap. 1.) produceth this place to prove that the souls of the Saints do not enjoy the beatifical vision, and sight of God, until the Resurrection: and he argues thus;  
Object. The Master of the family calls all the servants at night, and gives them their hire: Now by Night is understood the Resurrection, as by the Penny is meant Life everlasting. And therefore until the Resurrection they do not enjoy the Joys of heaven, or the presence of God.  
Answ. 1 First, Chrysostome (in hunc locum) admonisheth us, not to strain every particular of a Parable, but only to consider the scope of Christ in the propounding thereof. Now the scope of our Saviour seems to me to be threefold: namely,  
I. That all the elect shall be endued with life eternal, at what hour soever they be called. And  
II. To show that the Fathers and Saints in the new Testament labour a shorter time, then did they in the old: that is, the elect obtain Heaven sooner, & in fewer years now under the Gospel, than they did under the Law. And  
III. To teach us, that not always they who are first called, come first to Heaven; for often they who are later called, come sooner to their journeys end.  
Answ. 2 Secondly, suppose we should admit, and grant, that our Saviour speaks here of the last, public, and general Judgement, yet this would not take away the particular Judgement, in which there is given to every man (as soon as he departs out of this life) a part of his reward.  
Sect. 2 §. 2. Give them their hire.]  
Object. 1 The Papists say, That a man may truly satisfy the wrath of God, for the punishment due unto sin, by his good works: and Bellarmine (de poenit. Lib. 4. Cap. 8.) produceth this place for the proof hereof, arguing thus.  
If good works may merit or deserve eternal life, then much more may they avert and turn away temporal punishments.  
But the first is true from this place, where the Kingdom of God is called wages, or reward; and 2. Timoth. 4.8. it is called the crown of justice, which God the just judge shall give: where the Apostles intimates, That 'tis a reward justly given to men's deserts.  
Therefore good works may much more redeem temporal punishments.  
Answ. We utterly deny, that heaven can be merited with good works; For  
First, St. Paul having first said, The wages of sin is death, addeth further, but the gift of God is eternal life, Rom. 6.23. Where he calleth it a gift, and not wages.  
Secondly, it is called in this parable, a reward or wages; but not in respect of the workman's labour, but of God's covenant and promise. For  
I. If it were by desert, than he that laboured twelve hours had deserved more, than he that wrought but one. As St. Ambrose saith (de vocat. Gentium. Lib. 1. Cap. 3.) Hora undecima intromissos in vineam, etc. They which were sent into the Vineyard at the eleventh hour, the divine indulgence made equal to the Labourers of he whole day, not paying the wages of their labour, but pouring out the riches of his goodness, etc. that they which endured much labour, and received no more than the last, should understand, Se demum gratiae non operis accepissae mercedem. That they received a gift of grace, not a reward of the work.  
II. The Lord saith verse 15. It is not lawful for me to do as I will with my own? But if they had deserved it, it had been their own.  
III. St. Paul directly affirmeth, that wages is not counted of favour, but of debt (Rom. 44.) And therefore let the Papists consider, whether they dare say, That to obtain Heaven is not of God's favour.  
Thirdly, to the testimony of St. Paul we answer two things; to wit,  
I. It is a crown of justice, but not of ours, but of the justice of Faith in Christ: as the Apostle saith, verse 7. I have kept the Faith. And  
II. It is God's Justice to give it in regard of his promise, not of our desert, as Augustine saith, Ex misericordia promissam, sed jam ex justitia solvendam; it was promised of mercy, but is now in justice to be paid. Serm. 2. de verb. Apostoli.  
The Papists object this place, to prove that Object. 2 our good works merit Heaven; The Lord saith, call them, and give them their hire, or wages, or reward; now the name wages, and reward doth imply and include a merit, and desert.  
Because the matter of this Objection is answered before in the foregoing objection, Answ. I therefore here add only a word or two. Reward is given two manner of ways, namely,  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of debt. And  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of grace; and this distinction is derived from Rom. 4.4. Where the Apostle saith, Totidem verbis, To him that worketh is the reward not reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of grace but of debt. Where we learn, that there is a reward of grace, and there is a reward of debt; and the reward which is of debt is not attributed to the works of grace. The Papists say, that there is no reward but of debt, and therefore if our works shall be rewarded they are meritorious; But on the contrary we see that St. Paul supposeth that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward of grace, not of debt. Now if i● be demanded,  
How it appears that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quest. a reward of grace? I answer  
It is evident from the Hebrew word (gneqeb) which signifies a Reward; Answ. and comes from (gnaqab) which signifies the Heel, or bacl part of the foot; because Merces the Reward, is the end of the work, and the fruit of the work (which is also the end of the work) And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Reward which is of debt, and more over the fruit of the work, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace.  
§. 3. And every man received a penny.] Sect. 3  
From this Parable we prove against the Papists, Argum. that our works merit not: and our Argument is this. If the reward be given of merit, then for an inequality of merit, should be given unequal rewards: but unequal rewards are not given; therefore the reward is not given of merit. The assumption is plain, and manifest by this Parable, for the works of those who laboured the whole day, and those who wrought but some hours of the day, yea one hour only were unequal, and yet their reward was equal; for every man received a penny. The proposition is manifest from the very Doctrine of the Papists. If the Reader would see this Argument prosecuted, let him read Chamierus de operum merito, Lib. 14. Cap. 18. §. 1. etc.  
Now that the reward is not given of merit, but of grace, appears thus.  
First, those who murmur against the Master, say, That they which were hired last did not deserve their reward; and therefore it was given freely.  
Secondly, the Master saith, I will give unto this last, even as unto thee: Volo huic dare, id est, volo huic donare (ut interpretatur Augustinus Serm. 59 de verbis Domini) I will give unto this last, that is, I will bestow upon this last: now Donare to bestow is not ex meritis dare to give of debt, or for desert.  
Thirdly, the Master saith, Is thy eye evil, because I am good? therefore life eternal is given of goodness, and not of merit. Thus it is evident, that glory was given to those who were last hired of grace, not of desert.  
Object. 2 This place is objected against the degrees of glory in Heaven: These Labourers all receive alike every man a penny: therefore there are not degrees of glory in heaven.  
Answ. 1 First, Similitudo non tenet in omnibus. Christ intends not here to set forth the equality of Celestial glory, and what shall be the estate of the godly after this life: but the very drift of the Parable is to show, that they which are called first, have not cause to brag or insult over others, which as yet are uncalled, considering that they may be made equal, or preferred before them. Perkins.  
Answ. 2 Secondly, this follows not, To the workmen is equally given a penny; therefore the glory of Heaven shall be equal; because in this place the penny signifies glory, not a degree of glory: neither doth it follow, glory is given to all the Labourers, therefore also an equal degree of glory.  
Answ. 3 Thirdly, to every man is given a penny; that is, in respect of essential glory all shall be alike, (for all the Elect shall have the same) but not in regard of accidental glory, and the degrees thereof: for therein they shall not be equal. Mr. Felton upon Colos. 1.  
Sect. 4 §. 4. They murmured against the good man of the house.]  
Quest. 1 How many ways do men murmur against God.  
Answ. 1 We murmur either  
First, against the attributes of God: that is, either,  
I. Against his justice; as jerem. 6.10. Ezech. 18.25.29. Or  
II. Against his equality; as Genes. 4.5. and in this verse, Matth. 20.11. Or  
III. Against his truth, Esa. 63.17. Or  
iv Against his goodness. Deuter. 1.27. Or  
V Against his mercy, Esa. 58.3. Or  
VI Against his providence under the name of Fortune. Flesh and blood often saith, we suffer, and God sees it not, or else he cares not for us: Yea, is there knowledge, and providence in the most high? Or  
Secondly, we murmur against the word of God john 6.60. Or  
Thirdly, against Religion; because it is either too strict and rigid, or else because it is false and heretical, Acts 28.22.  
Did not those Labourers who were called in Quest. 2 the morning justly murmur against the equality of the good man of the house, who gave to the last, as much as unto them?  
CHRIST answers no: Answ. and in his answer we have a proposition, and confirmation.  
First, the proposition is this, Friend I do thee no wrong, verse 13.  
Secondly, he confirms this, refelling the recrimination of those, who murmur against him by these five reasons: namely,  
I. Because by covenant he ought them no more than a penny, verse 13. where he seems to argue thus: He is unjust who gives to unequal Labourers an equal reward against his covenant and bargain: But I have not done it against my bargain (for I agreed with you all for a penny a day) And therefore I am not unjust, neither have I done thee any wrong.  
II. Because thou hast that which thine is, verse 14. Take that thine is, ●iz. of the Steward: where he argues thus. Jnjury is not done to him who hath as much wages as he agreed for: but thou hast as much as thou didst agree for; therefore take that thine is, for thou art not wronged.  
III. Because I will give to this last freely as much as I give thee by covenant, verse 14. where he argues thus, He which gives unto all as much as he covenanted for, and gives unto some more than they deserve, is bountiful to some, but unjust to none: But this is all I have done; and therefore I do thee no wrong.  
iv Because I have absolute right and power over that which is my own, verse 15. and therefore whatsoever L do therewith is done without any injury to thee at all.  
V CHRIST confirms his proposition by retorting the Argument upon him that murmurs. Thine eye ●●vill because I am good, verse. 15. Thou enviest ●y bounty and liberality, and thereby art injurious both to me, and them, unto whom it is extended.  
§. 5. We have borne the heat of the day.]  
Sect. 5 Because before, the Labourers were hired to work a day, and here they say, they have borne the heat of the day; therefore it will not be amiss to consider what a day is.  
An Hebrew day is either natural or artificial.  
First, a Natural day is the space of 24 hours, containing also both the morning and the evening, which are the bonds of every day. Now the Evening is of two sorts: viz,  
I. From the ninth hour to the setting of the Sun.  
II. From the setting of the Sun to the shutting in of the night, Levit. 23.5. In the first Month, and the fourteenth day of the Month, between the two Evenings shall be the Passeover of the Lord.  
Secondly, an Artificial day, is the space of time from the rising of the Sun to the setting; and therefore is longer in Summer, and shorter in Winter. Now the Labourers were hired to work an Artificial, and not a Natural day.  
Sect. 6 §. 6. Take that which thine is, and go thy ways.]  
As all Scriptures, so this was written for our instruction and admonition; for some we see here to be rejected of God, but not through any default of his, but of themselves; that we thereby might learn to beware, lest otherwise we fall into the same fault. For when God calls men unto salvation and life eternal, they are not then all of one and the same mind.  
Quest. How many sorts of men are there under the call of the Gospel, Or, within the visible Church of Christ?  
Answ. In the vissible and external Church are four sorts of Persons, namely  
First, some may but will not hear the word, and call of God; like the Adder who stops her cares. Read for the proof hereof, Psalm. 85. and 95.8. Rom. 10.16. Matth. 23.37. Now such as these God will never admit unto his glory, and glorious Kingdom.  
Secondly, some embrace the Gospel, for temporal respects: The Lord blessed Obed-edom and all his house, so long as the Ark was with him, and a blessing doth attend upon those who favour, promote, and embrace the Gospel; and therefore many accept of the word, that they may be blessed in outward things, and reject and slight it, when affluence and abundance doth not accompany it. Now unto these the Lord will never give Heaven.  
Thirdly, there are many idle persons in the Lord's Vineyard who will neither labour themselves, nor suffer others to work, for an idle man is an impediment to others, and a disturber of others. Some deride others for their devotion, and despise all duties and exercises of Religion in themselves; Some will neither read nor pray privately themselves, nor allow of it in others; but by scoffs and taunts labour to hinder and deter them.  
Fourthly, in the Church there are many proud murmurers, who think more highly of themselves, then of any other, and persuade themselves, that their deserts exceed the merit and worth of all other, Esa. 2.12. Now these (with the murmurer in the text) God will reject, with an abi, Take that which thine is, and go thy ways.  
§. 7. Is it not lawful for me to do with my Sect. 8 own what I will?]  
Some object these words for to prove a lawless liberty to deal with their own things as they lift: because the Lord saith, Object. May I not do with my own as I will?  
First, that which God doth is very good; and Answ. 1 thus it is lawful to deal with our own: that is, we may do good with that we have, for Christ commands us to makefriends of the unrighteous Mammon, and St. Paul chargeth the rich to be rich in good works, 1. Timoth. 6.18. But it is not lawful to abuse that which we have, neither do we learn that of our Heavenly Father.  
Secondly, this is God's speech, and his peculiar Answ. 2 privilege, and not ours, who have nothing simply our own. The text saith plainly, May I not do with my own, etc. Whence we learn that the Lord hath absolute power over, and right unto all things, but what we have is but lent unto us. A Lord may do what he will with his own goods, but a Steward may not do what he will with his Lords: Now God is the Lord of all things, and therefore may give and distribute them as he pleases, and to whom he will; but we are but Servants, and Stewards, and therefore we must use that which we possess, according to the will and pleasure of our Lord.  
§. 8. Many are called.] Sect. 8  
Our Saviour in these words would teach us, Observe. That many are called who despise and slight their calling, Prov. 1.24. etc. and Matth. 22.14. Luke 14.8 john 3.19.  
Is not the call of God certain? john 13.1. Quest. 1 Rom. 11.29.  
First, there is a certain effectual calling, Answ. 1 Romans 8.28.30. and 1. Thessaly. 5.24. And  
Secondly, there is an ineffectual calling, Answ. 2 Matth. 13.20. Hebr. 6.4. and 16.26. And this is the calling which is here spoken off.  
How is the call hindered? Quest. 2  
First, by an error in Judgement: When men Answ. 1 think themselves secure (Esa. 28.14.) and cry peace peace unto themselves (1. Thessaly. 5.) because they persuade themselves that they are good enough, (Luke 18.11.) then they neglect the day of their visitation, and observe not their call.  
Secondly, the call is hindered, by the love of Answ. 2 Sin: Felix trembles, but yet the love of Covetousness makes Paul's words of no efficacy with him. Act. 24.26. When men are drowned in the pleasures of Sin, than they contemn that call of the Lords, which would reduce and revoke them from sin.  
Answ. 3 Thirdly, an idle, and lazy sluggishness hinders this call. Agrippa was almost persuaded 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 defers and procrastinates it, crying, Yet a little sleep, a little slumber, a little folding of the hands to sleep. And therefore if we desire this effectual vocation: let us,  
I. Learn to deny ourselves, and to renounce all selfe-confidence, and high conceits of our own deserts and goodness. And  
II. Let us learn to hate all Sin, and that with a perfect hatred. And  
III. To cast off all sluggishness, and avoid all idle endeavours, and Soul-killing delays, and with speed, alacrity, and diligence, undertake the labour of the Lord, and the work of our salvation unto which we are called.  
Object. Some object these words against the wise, and divine Providence of God: He hath rejected more than he hath elected; because many are called, and but few, are chosen: Now this stands not with the providence of an alwise 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 evil, but whatsoever he made was very good, and he only suffereth the evil to be.  
Answ. 2 Secondly, it is true, that God hath rejected more than he hath elected, but he did it not without good cause. For  
I. Hereby he would show, that those who are chosen, are chosen of mere grace, and not for any merit, or worthiness of their own. And  
II. Hereby he would stir 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 eternal life.  
Sect 9 §. 9 And few are chosen.]  
Quest. 1 It is questioned by some, whether there be a general election or not? that is, whether all be elected unto life or not?  
Answ. We answer no; and the truth of our negation appears 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 straight 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 obtained mercy, and the rest were hardened.  
Fifthly, the goats shall go into everlasting fire, which was prepared for them from the beginning. Matth. 25. And therefore all were not at the beginning elected.  
Sixthly, universal election is overthrown by these Scriptures. john. 13.18. and. 15.19. 1. Corinth. 1.26. and. 2. Timoth. 2.20. john. 17.9. Rom. 8.29.  
Se●venthly, Election is out of a heap, or mass, or multitude, to segregate, or choose some things, or some persons: and therefore all are not elected. Deuter. 7.7. john. 15.19. and. 1. Corinth. 4.7.  
Some demand again, 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 principal final cause was his glory, which is illustrated both in the manifestation of his wrath and power against sin; and in the demonstration of his riches, grace, and goodness 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 known his mind? or was his Counsellor? who is wiser than God? who Rom. 9.23. and. 11.34.  
Secondly, we deny that God should have Answ. 2 been as much glorified, or, his glory as much manifested by the reprobation of a few, as it is by many: for nothing could be done more wisely, or better than God hath done it: And with this answer every godly man should rest satisfied.   
VERS. 18. 
Verse. 18  Behold we go up to jerusalem, and the Son of man shall be betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death. 
Why was it necessary that CHRIST should be Condemned, and suffer, and die? 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 he should satisfy the divine Justice for our sins.  
Thirdly, because God so loved the World, Answ. 3 that he gave his Son unto death, for the Redemption and Salvation thereof. john, 3.6.   
VERS. 22, 23. 
Verse. 22 23.  But JESUS answered and said, Ye know not what ye ask. Are ye able to drink of the Cup that I shall drink of, and to be Baptised with the baptism that I am baptised with? They say unto him, We are able. And he saith unto them, ye shall drink indeed of my Cup, and be baptised with the Baptism that I am baptised with; but 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.] 
§. 1. Ye know not what ye ask] Sect. 1  
Wherein did the Sons of Zebedee err 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 crown before victory. And  
Secondly, because they desired, and dreamt of a carnal Propinquity, and nearness unto CHRIST. And  
Thirdly, because out of a certain Presumption and pride they seem 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 Deity and power of CHRIST, thus; The Mother of Zebedees' children, desiring that one of her Sons might sit at Christ's right hand, and the other at the left, in the Kingdom of him: he 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 only to be a man, and his Kingdom some Kingdom of this world: Now our Saviour answers in her sense, 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 only attribute unto him a humane goodness.  
Answ. 2 Secondly, this was spoken by Christ, not only in regard of his humane nature; but also (yea rather,) in respect of the present Ministry, for which he was sent into the world: and therefore Christ denies, that it was his work to assign to the Elect divers degrees of rewards and glory, in the Kingdom of heaven, this not being the end for which he was sent into the world, but did depend upon the eternal counsel of the Father, from which counsel he did not exclude himself.  
Answ. 3 Thirdly, when CHRIST saith, It is not mine to give, he speaks not of the power of giving, that he might take it from himself, or deny it to be in himself, for a little before he had promised his Apostles that they should sit (at the day of Judgement) upon twelve Thrones, judging the twelve tribes of Israel. And therefore he doth not speak of Power, or what he could do, but only shows that it did not become him, neither was convenient to give them that which they desired; for rewards are to be given to those who work, and crowns to those who contend for the victory. Yea, because the Sons of Zebedee (either out of their own ambition, or their Mothers) did peculiarly beg that for themselves, which was promised to all the Faithful: therefore CHRIST the just Judge could nor, or might not give that which was unjustly demanded: And lastly, it did not become Christ to sooth up them in their ambition, seeing he did (when occasion offered itself) dehort others from ambition. Sincler. de filio Dei, lib. 2. pag. 109. b.  
This place serves to confute the popish, Object. or Pope's practice of canonising Saints: Bellarmine (de Sanct. lib. 1. cap. 10.) saith, That of Saints some are canonised, that is, publicly allowed to be Saints; and some are not canonised, or received into the Calendar: and the difference between them is this; Canonised Saints who are either generally by the Pope so canonised, for the whole Church, or more specially by a Bishop for his Province, or Diocese, may be publicly prayed unto, Temples built in their names, their Holy days yearly remembered, and their Relics preserved in Churches to be adored: but none of these things may publicly be exhibited to not Canonised Saints, unless privately only.  
First, neither Canonised nor Uncanonized Answ. 1 Saints are thus to be worshipped.  
Secondly, it is grossly absurd to say, That it Answ. 2 is lawful to pray to some Saint privately, and yet unlawful to do it publicly: as though there were House-Saints, and Church-Saints, or house-Gods & Church-Gods: as we read Ezech. 8.10.  
Thirdly, if they be Saints, why are they not Answ. 3 all canonised? If they be all Saints with God, why are they not with men?  
Fourthly, who gave them such power to canonize Answ. 4 some Saints, and not other some? Christ here saith, To sit at his right hand, or his left, is not his to give: How then dare the Pope, or any Prelate presume to do that, which CHRIST assumeth not, as he is man?  
§. 3. But it shall be given unto them, for Sect. 3 whom it is prepared of my Father.]  
We shown before, Argum. that it is questioned whether there be any Universal or general election of all unto life or not: verse 16. §. 9 qu. 1. Now this verse serves for another Argument to confirm the negative, which we there (according to Scripture, and from Scripture) maintained to be the truth. Our Saviour here saith, The Kingdom of God shall be given unto them, for whom it is prepared of my Father: whence it is clear, that the Kingdom of God is not prepared for all, but for some. St. Paul also showeth, That there are vessels of wrath prepared to destruction, and vessels of mercy prepared unto glory: all therefore are not vessels of mercy, neither are all prepared to glory. If the Reader would see how this Argument is answered by Snecanus, and Huberus, and how their answers may be answered, let him read Dr. willet's Synops. pag. 896. 897.   
VERS. 25.26. 
Verse. 25 26.  But JESUS called them unto him, and said; Ye know that the Princes of the Gentiles, exercise dominion over them, and they that are great, exercise authority upon them But it shall not be so among you: but whosoever will be great among you, let him be your Minister. 
Sect. 1 §. 1. The Lords of the Gentiles exercise dominion over them.]  
St. Bernard applied these very words to Pope Eugenius in this manner: It is plain (saith he) That here dominion is forbidden the Apostles; how then dare you take upon you rule and Apostleship, or in your Apostleship rule and dominion, for if you will have both alike you shall lose both; otherwise you must not think yourself exempted from the number of them, of whom the Lord complaineth thus: They have reigned but not of me; they have been, but I have not known them.  
Sect. 2 §. 2. But it shall not be so among you.]  
Argum. We produce this place against the Pope's temporal power over Kings and Princes; The Princes of the Gentiles exercise dominion over others &c. but it shall not be so among you.  
Answ. To this Bellarmine answers, that our Saviour doth not here prohibit rule and dominion, but a tyrannical and violent domination, and Lordship, as appears by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Reply. 1 First, our Saviour prohibits that which the sons of Zebedee desired: but they did not desire power or licence to rule tyrannically over the rest, but only Primacy and dominion.  
Reply. 2 Secondly, the word here used signifies Lordship: as is evident from Luke. 22.25. where in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without the proposition. Amesius. Bell. enerv. tom. 1. Page. 280.  
Object. Some object this place against Bishops, Superintendents, and all other Ecclesiastical persons who exercise any authority or power, over those who are of the Clergy: CHRIST himself (say they) seems here to prohibit this imparity among the Ministers of the Gospel; The Princes of the Gentiles exercise authority over them etc. but it shall not be so with you. And St. Peter. 1. Peter. 5.2, 3. exhorts them to feed the flock of God, etc. neither as being Lords over God's heritage. Therefore all imparity in the Ministry, is contrary to the rule of the word.  
Answ. 1 First, it is true, that by the similitude of Christ all the Apostles were like, and equal, both in degree and Power.  
Answ. 2 Secondly, it is false, that either from these, or any other places is established and built that parity and equality amongst the Ministers of the Gospel, which they would have who oppose Episcopal dignity.  
Answ. 3 Thirdly, notwithstanding this command of our Saviour's, the twelve Apostles were in dignity higher, and in power greater than the seventy Disciples. Yea, notwithstanding the same precept of CHRIST, there were ordained and established by the Apostles themselves in the Churches of Ephesus and Crect, and some other places, primary pastors, unto whom was given the power of jurisdiction, not only over the laics, but even also over the inferior Ministers of the same Churches: And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiastical persons; but granting a pastoral priority, and paternal superiority to the Apostles, and their successors the Bishops, doth only forbid them to use a Regal or Lordlike power, either over CHRIST'S Ministers, or God's people, who are under their rule and government. Bp. Daven. Determ. qu. 42. page. 193.   
VERS. 28. 
Verse. 28  Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. 
§. 1. Even as the Son of man came not to be Sect. 1 ministered unto, but to minister.]  
CHRIST having before dissuaded his Apostles from ambition, and the desire of ruling, and domineering over others, doth now further enforce it by his own example, and humility.  
Wherein did the humility of Christ's ministry show itself? Quest.  
First, in the assuming, and taking upon him Answ. 1 the form of a servant. 2. Corinth. 8.9. Philip. 2.7.  
Secondly, in his life, and ministry, he not Answ. 2 ceasing to teach the ignorant, and heal the sick, and work miracles for the winning of unbelievers unto him, so long as he was here on the earth.  
Thirdly, his humility shown itself, in his Answ. 3 death, and suffering for the redemption of his Church.  
§. 2. And to give his life for a ransom.] Sect. 2  
What is the meaning of these words? Quest. 1  
That he gave himself to be a sacrifice for our guilt; Answ. and our sins being derived or laid upon him, he underwent for us death and malediction: that is, he gave himself to be the price of Redemption for us, and thereby he redeemed us from death and malediction. CHRIST therefore hath not only freed us per modum Redemptionis, by paying our ransom, but also per modum Satisfactionis: for he who undergoes death for one that is guilty thereof, and by his death frees him from punishment, doth redeem him Per modum satisfactionis. and thus CHRIST hath redeemed his children Per modum Redemptionis (because he hath freed them from the captivity of Satan) and also Per modum satisfactionis, because he hath delivered them from that punishment, which they were subject unto, Lubertus contra Socinum. If the Reader would see, how this verse is urged for imputed righteousness, and how it is excepted against by Bellarmine, and his exception answered, let him read, Bp. Davenant de justitia habit. Cap. 28. Pag. 364.  
Our Saviour in this place speaking directly, and clearly of the Redemption of his children from sin, Satan, the curse of the Law, and the wrath of the Lord; it will not be amiss to answer briefly a question or two, concerning Redemption.  
How manifold is Redemption. Quest. 2  
Twofold viz. 

First, of the Soul from sin.  
Secondly, of the body from death, john 1.29. Answ. Revelat. 20.5, 6. To this purpose Bernard saith, Qui enim resurgit in anima, resurget in corpore ad vitam: He that ariseth in soul from sin, shall arise in body unto Salvation.    
Wherein doth our Redemption consist?  
Quest. 3 In satisfying of God's justice which the Law requires, Answ. for the violating of his commandments, for the better understanding hereof observe, that God's justice is satisfied by these two means; namely  
First, by suffering the punishment due to sin, which is the curse of God. And  
Secondly, by the perfect keeping of the Law, without which there can be no deliverance from sin, and Satan, Galath. 3.10, 12. And therefore we cannot redeem, or free ourselves from condemnation. Hebr. 9.22. and. 12.14. And consequently the opinion of popish merit is quite overthrown.  
Quest. 4 By whom was our redemption wrought?  
Answ. By CHRIST only, God and man john. 3.16. Acts. 4.12. Rom. 5.8. and. 1. john. 5.12.  
Quest. 5 How is this our redemption revealed, or made known unto us?  
Answ. By the word of God: Read for the proof hereof, Matth. 11.12. Luke. 2.10. Rom. 1.16.  
Object Against the 4th question it is objected, God is said to redeem us, and therefore not Christ only.  
Answ. 1 First, I deny the consequence: God redeems us, therefore not Christ only, follows not, for CHRIST is God; and therefore when indefinitely it is said, that God redeems us, we may understand Christ, because he is God. But  
Answ. 2 Secondly, it is true that both God the Father, and also God the Son doth redeem us, but it is Alia atque alia ratione, not after one and the same, but after a divers manner. For  
I. God redeems us, but is by Christ. But  
II. Christ redeems us, by himself.  
Answ. 3 Thirdly, CHRIST hath paid the price of redemption for us, and hath freed us from death by his death, which cannot truly be affirmed of the Father, or the blessed Spirit; and therefore Christ properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be our Redeemer.  
Quest. 6 How many things are necessarily required unto a real and a Redemption properly so called.  
Answ. To this Socinus answers, that five things are necessarily required unto a true, proper, and real Redemption, and if that one of these five conditions be wanting, it is no Redemption properly. His necessary conditions are these viz.  
First, there must be some who are redeemed.  
Secondly, there must be some, who doth redeem.  
Thirdly, there must be some from whom, or from whose power, the captives are redeemed.  
Fourthly, there must be some price paid. And  
Fifthly, this price must be paid to him who keeps the Captives in captivity. These things, saith Socinus, are necessarily required in a proper and real Redemption, and we gainsay it not because all these are found in our Redemption by CHRIST. For  
I. It is man who is redeemed: and to this purpose St. Paul saith, He hath redeemed US. Gal. 3.13. Titus. 2.14.  
II. It is Christ who redeems us: as is laid down in the same places of St. Paul.  
III. It is principally the Lord, from whose curse and malediction man is redeemed; and less principally he is delivered from Satan, an evil conversation, iniquity, death, and malediction, as it is taken for the punishment of sin. Read for this purpose. Rom. 11.32. and .1.24. Galath. 3.22. Revel. 14.10. and. 20.2.14.15. where it is said. Death, and hell, and whosoever was not found written in the book of life, were cast into the lake of fire. By whom were they cast? by God: therefore God, not the devil holds men in captivity; For he properly keeps captive, who hath power to inflict the punishment of death & condemnation upon him who is in captivity: Now this power only the Lord hath.  
iv Christ himself who was slain and offered for us, is the price of our Redemption. Matth. 20.28. and. 1 Tim. 2.6.  
V And lastly, this price must be paid unto God (not unto Satan) whose debtors we are, and whom we have offended. Hebr. 9.14. and. 10.9. For the price and debt is to be paid to him that lays in Prison, and not to the Jailor that detains and keeps in prison. Lubertus contr. Soc.   
VERSE 30, 31. 
Verse 30 31.  And behold two blind men sitting by the way side, when they heard that JESUS passed by, cried out saying, Have mercy on us Oh Lord thou Son of David. And the multitude rebuked them, because they should hold their peace: but they cried so much the more, saying. Have mercy on us Oh Lord thou Son of David. 
§. 1. And behold two blind men sitting by the Sect. 1 way side.]  
Whether is this an Historical, or an Allegorical Quest. 1 narration?  
Although undoubtedly it be a real truth, Answ. and was verily performed according to the words of the Evangelists, yet the Fathers and some Expositors have Allegorized it.  
What is observable in the Allegory? Quest. 2  
First, the state of man after the fall; For by Answ. 1 nature.  
I. We are (like these men) blind in our understandings, 
Caeti.  and blockishly ignorant in Spiritual things.  
II. We (like these) are beggars, in grace, 
juxta vias.  being herein miserably poor, deprived of all grace, virtue, and goodness, and strangers from the favour of God.  
III. We (like these) sit, doing nothing, 
Sedetes.  being dead in works: for so long as we are natural we are dead in sin, and so long as we are dead in sin, we are as unable to work spiritual works well, as a man corporally dead is to work corporal or natural works.  
Answ. 2 Secondly, in the Allegorical sense of this history we may observe the degrees of our Reparation, and Renovation. For 

I. CHRIST passeth by.  
II. We hear the noise.  
III. We ask what the matter is. Mark. 10.  
iv We then cry, and beg, and sue for mercy.  
V We have many impediments, which hinder us from being heard for a time.  
VI Yet if we continue crying; Christ will 

First, call us: And then  
Secondly, take pity of us. And  
Thirdly, help us. But I pass by these.      
Quest. 3 How doth it appear that we are blind by nature?  
Answ. It is most evident by these four following particulars, to wit, 

First, if a man should walk in a way, and before him should be a deep pit, and on one side of him a rich treasure, and he see neither, but neglects the treasure, and falls into the pit: who would say, but this man were certainly blind? Thus we walk in the way of the world, seeing neither the heavenly treasure that is reserved for the righteous, nor the infernal torment which is prepared for the wicked, but neglect the one, and engulfe ourselves into the other; and therefore it is evident that we are blind.  
Secondly, who will say that he sees, who is not able to discern between light and darkness, between gold and burning coals? Thus the natural man cannot understand spiritual things. 1. Corinth. 2.4. but chooseth the burning coals of this world, yea even of hell, neglecting the celestial gold of life eternal. Natural men prefer the darkness of fables and humane traditions, before the light of the word; yea death before life, and hell before heaven: and therefore who will deny, but that they are blind?  
Thirdly, the blind man knows not whether he goes, ignorant which way to turn, yea often running against a wall. Thus by nature being ignorant of the word and will of God, we know not whether we go, we know not how to serve God aright, ●or when we do well. And therefore who will deny, but that great is our blindness?  
Fourthly, the blind often stumble, and easily fall: so as long as we remain in our natural blindness, and ignorance, we frequently fall into one sin or other, not being able to cease from sin. 2. Peter. 2.14. And therefore our deeds of darkness, and works of the flesh do show, that we are as blind in souls, as these men in the text were in their bodies.    
Quest. 4 What must we do to be freed from this spiritual blindness?  
Answ. Do as these blind men did; namely,  
First, let us acknowledge and confess unto our God, our spiritual blindness, and how ignorant we are in divine and celestial things.  
Secondly, let us seek for, and inquire after the Physician of our souls, who is able to open our blind eyes. If it be demanded, Who this is? Moses, the Patriarches, Prophets, Evangelists, Apostles, Confessors, and Martyrs, answer with one mouth, that it is JESUS the Son of David, who is the light of the world, and which enlighteneth every one that cometh into the world. john. 1.9. Isa. 35.5. and .61.1.  
Thirdly, we must ingenuously confess this Physician; as these did, jesus thou Son of David: we must not be ashamed to confess and acknowledge him before men, who is able to deliver us, both from the wrath of God, and the rage of men, and this our extraordinary natural blindness. Acts 26.18.  
Fourthly, with blind Bartimeus we must cast away our cloaks, and reject and shake off whatsoever may hinder us from coming unto Christ. Hebr. 12.1. we must take up our crosses, and deny ourselves, and follow CHRIST; and we must lay down our pleasures, and profits, if they keep us from Christ. But of this something hath been said before, Chapped, 5. and 7. and therefore I enlarge it no further.  
When, or about what time did this History Quest. 5 fall out?  
It was after Christ's departure from jericho, Answ. verse 29. and Mark 10.46.  
St. Luke 18.35. saith it was, when he came Quest. 6 nigh unto jericho: and therefore how may the Evangelists be reconciled?  
First, the omitting of some circumstances overthrows Answ. 1 not the substance of the History; for although circumstances should , or some should be omitted, yet the sum and matter of the narration may be true.  
Secondly, it is very likely, that these blind Answ. 2 men cried unto CHRIST before his going unto jericho, and although he heard them, yet he would not answer them (for the trial of their perseverance) until his return from thence: and thus thinks Calvin. And thus before Chap. 9.28. Two blind men cry after him in the way, but he answers them not until he come into the house.  
St. Matthew saith here; there were two blind Quest. 7 men, but according to Mark and Luke there was but one; and therefore how can they be reconciled in this particular?  
First, it may be at the first, there was but one, Answ. 1 and that another came running after him afterwards, and so two were healed. Or  
Secondly, it may be there were two, yea certainly Answ. 2 there was, and yet only Bartimens is named, either because he was better known, or more famous, or more clamorous, running faster and crying louder after CHRIST, than the other did.  
Thirdly, Omne majus continet in se minus; Answ. 3 every greater contains a less; and therefore there is no contradiction at all amongst the Evangelists. St Matthew saith there was two, St. Mark and St. Luke say, there was one (not that there was but one only) now where there are two there is one.  
Fourthly, the holy Scriptures are not strict in Answ. 4 the observing of numbers, but are wont to neglect them: and thus our Evangelist, Chapt. 8.28. saith. There were two possessed with Devils, and St. Mark. 5.1. and. St. Luke. 8.26. say, There was one.  
Quest. 8 Why did these blind men sit by the way side?  
Answ. St. Mark and St. Luke answer, to beg of those who came by, Mark. 10.46. Luke. 13.35.  
Quest. 9 Why did the Scribes and Pharisees suffer beggars amongst them, seeing God had forbidden it, Deut. 15.7. and that order was taken for the providing for them, Deuter. 24.12. etc.  
Answ. These things (they thought) tended to their loss, and therefore every man pulled his neck out of the collar: and would rather suffer the poor to beg, then provide for them (of theirs) themselves, according to the Law.  
Quest. 10 Seeing God hath prohibited these public wand'ring beggars, why doth not CHRIST here reprove them?  
Answ. 1 First, because they begged not through their default, but through the carelessness of these who would not provide for their relief.  
Answ. 2 Secondly, because it was lawful for them to beg, seeing the Magistrates did neglect to take care for them. If the Lord disinable men to work, and the Governors will not provide for their maintenance, than the Lord allows them to beg and seek relief from others; for steal they must not, though they starve.  
Sect. 2 §. 2. When they heard that jesus passed by, cried out.]  
Quest. 1 What was the occasion of this their cry?  
Answ. The hearing of this tidings, that Christ passed by. Now herein we might observe two things; viz.  
First, they hear a great noise, or tumult, or course of people. And  
Secondly, because they know not what it means, they ask; where we see that hearing, and enquiring are the causes of their sight: To teach us,  
Obser. 1 That we ought to hear the word, and to inquire, and confer with the children of God if we desire the removal of our spiritual blindness. Reade. Luke. 3.11. Acts. 2.37. and. 8.34. and. 10.33. and. 13.15.42. and. 16.30. and. 17.11. Rom. 10.14.  
Quest. 2 Who are here worthy of reproof and blame.  
Answ. 1 First, the Recusants who like deaf Adders stop their ears, and will not hear the word of God. Here observe two things; viz.  
I. The malice of Satan, in the Popish Priests, or the satanical malice of the Popish Priests, against the Laity: for they neither prohibit them to drink, nor live, nor marry with Protestants, but only to pray, and hear, and ask them questions concerning Religion, and these they are charged strictly to avoid which I conceive they have learned from Sergius in his Alcoran, who prohibited the Turks to dispute of Religion with any but of their own sect.  
II. We may observe the misery of those misled, and miserable seduced Papists, who obey, and follow this prohibition of their Priests, thinking that they do God good service, when they abstain from the hearing of his holy word.  
Secondly, they are faulty here among us, who Answ. 2 will not confer about that which they hear, nor ask questions where they doubt; but hear without any care either to remember, or learn, or understand: whereas we should so hear, that we might understand what we hear and learn something by that which we hear, and remember what we have heard which is profitable for our instruction and edification.  
Why did the blind men cry unto Christ? Quest. 3  
First, perhaps because CHRIST as man could Answ. 1 not otherwise have heard them. Or  
Secondly, because he was hindered by some Answ. 2 weighty employment, or serious discourse: but they weary him with their clamours, and prevail by their importunity: To teach us,  
That we must pray fervently. Here observe Obser. 2 three things; to wit,  
First, CHRIST'S knew of their blindness before, but yet he would be sued, and sought unto Yea  
Secondly, although they pray unto him, yet he doth not at first incline unto them, until they cry. Yea  
Thirdly, he doth not lend an ear to their clamours by and by, but (in all probability) defers to grant their requests till after he returned from jericho, as Chap. 9.28. And what is the reason of all this? Because he would have us importunate. Hence then learn  
That God is delighted with importunate Obser. 3 prayers, or with the importunity of his children in praying; Read. Matth. 7.7. Rom. 12.16. and. 1. Thessaly. 5.17. and james. 1.6.  
Who are here blame-worthy? Quest. 4  
First, those who neglect public prayers with Answ. 1 the congregation. And  
Secondly, those who neglect private prayers at Answ. 2 home, with their own families. And  
Thirdly, those who pray perfunctorily, and Answ. 3 idly, without either vigour, spirit, or intention.  
Why do these blind men cry, or Wherefore? Quest. 5  
They cry for a temporal blessing, Answ. namely, sight: To teach us,  
That prayer is the remedy for the removal Obser. 4 even of temporal afflictions, and evils. For the better understanding hereof observe, That afflictions are either  
First, Supernatural; whether they be  
I. Corporall, as witchcraft, enchantment, and the like. Or  
II. Spiritual, as temptations, check of conscience, trouble of mind, and the like. Now prayer only is the remedy against both these. Or  
Secondly. Natural; here neither prayer alone is to be used without ordinary, and lawful means, (that being presumption) nor is the means to be used without prayer (that being carnality) but we must use the means, and then pray unto God for a blessing.  
Who are here to be taxed as faulty, and blame-worthy? Quest. 6  
Answ. 1 First, those who in sickness and natural evils, use the external means, but despise prayer: for if a man hope in the use of lawful means, without desiring the blessing of God, he doth trust in the means, and in himself, and shows that (in his conceit) he hath no need of God at all.  
Answ. 2 Secondly, those are more to blame then the former, who in natural evils have recourse to wicked, and indirect means; as dissimulation, deceit, injury, revenge, theft, and the like.  
Answ. 3 Thirdly, those are most of all to be reproved, who in supernatural evils, run into evil, yea devilish means; as charms, enchantments, and the like.  
Answ. 4 Fourthly, they are not to be excused, nor can be acquitted of guilt, who in natural evils, pray unto God to help them, but refuse the use of lawful and warrantable means.  
Answ. 5 Fifthly, they deserve not the least blame, who will neither in affliction use lawful means, nor pray unto God for redress against their evils.  
Sect. 3 §. 3. Thou Son of David.]  
We see here how the blind men acknowledge CHRIST to be the promised Messiah, who was promised under a double name, namely,  
First, sometimes under the name of David, as jerem. 30.9. Ezechiel 34.23. Hos. 3.5.  
Secondly, sometimes under the name of the Son of David: as Esa. 9.6. and 16.5. jerem. 23.5. And 23.15. Matthew 22. 4●. john 7.42. Matth. 12.23. and 2●. 9. and 15.22.  
Sect. 4 §. 4. Have mercy upon us.]  
Obser. 1 We see here that these blind men desire mercy in general, but they name nothing in particular, to teach us, That all our prayers are to be referred to the will of God; Not my will but thy will be fulfilled: for we must prescribe nothing unto God, who is infinite in mercy, love, wisdom, and knowledge, but subunt our wills to the will of God.  
Obser. 2 These blind men by desiring mercy (that is, pardon) acknowledge, that they have deserved affliction, as a punishment of their sin To: teach us, That we b●●ght to) confess every affliction to be the punishment of sin: But of this we have spoken before once and again.  
Sect. 5 Quest. 1 §. 5. And the multitude rebuked them.]  
Answ. Why did the multitude rebuke them?  
They did not rebuke them for begging of men, but for praying unto Christ, whence we learn: That impediments in good things are always ready at hand. Observe Or, whensoever we are about the performance of that which is good, we shall be sure to meet with rubs and lets. Matth. 13.27.  
Quest. 2 What are the hindrances that are obvious in good works?  
Answ. 1 First, the world ●now this hinders us from good works two manner of ways; to wit,  
I. Tentando ad●●ala, by tempting us unto that which is evil; namely, pleasure, honour, gain, ease, the love of the world, and the li●●.  
II. Terrend●● poni●, by affrighting ●e from that which is good, by injuries, derisions, persecutions, and the like.  
Secondly, the flesh: now this apprehends the tentations, provocations, and allurements of the Answ. 2 world.  
Thirdly, the Devil, who hinders us, by casting Answ. 3 of lets and impediments before us, and by urging and enforcing the temptations of the world, and the flesh.  
What may we learn from this multiplicity of Quest. 3 impediments, in the performance of good duties?  
From thence we may learn four things, namely 

First, where there are no lets, Answ. there the work is to be suspected. If men frequently perform works, which in their conceit are good without any lets or rubs, they may justly fear, that they are not such as God commands, and commends: for if they were such, then certainly the envious man, and enemy of all goodness, would hinder them if he could.  
Secondly, where there are many impediments and lets, it is a sign that the work which is so withstood is good and godly, righteous, and religious. And therefore the children of God should not be disheartened with the multitude of Remorses in the service of the Lord, but rather encouraged and comforted thereby, because those impediments approve the work to be good.  
Thirdly, to expect lets, and hindrances in the performance of good works, that we may the better learn to prevent and avoid them.  
Fourthly, to resist them manfully, because otherwise we shall never do any good work well. And therefore two things are here required of us; to wit, 

I. Resolution; certainly many perish for want of this; and therefore we must resolve with ourselves, that nothing shall hinder us from the service of our God, and he performance of the good duties which we ow●●nto him whether public or private.  
II. Watchfulness; for it 〈◊〉 two cannot well be severed; we cannot be watchful indeed without Resolution, and our resolution is idle, without watchfulness Read Luk▪ ●● 42. and 1. Peter. ●. 8. If a man know that he hath an enemy, who observes and marks both his words and deeds, he will be the more careful and watchful both over himself, and life and actions and words that so he may have no advantage over him. Thus should we do, because we have an enemy▪ that sleeps not, but watcheth daily for our destruction.      
§. 6. Because they should hold their peace.] Sect. 6  
In these words 〈◊〉 have two things observable, namely,  
First, the end of the reproof. And  
Secondly, the causes of the reproof.  
First, we have in these words the end of the reproof, and this is expressed; They rebuked them for crying af●er Christ, that so they might hold their peace and abstain from praying unto our Saviour. To teach us,  
That Satan chief desires to hinder our prayers: Thus he made the Apostles drowsy, when they should have prayed with their Master, Observe. Matth. 27.  
Quest. How, and whereby are we hindered from prayer?  
Answ. 1 First, many causes often detain us from the Temple, and house of God, and consequently hinder us from public prayers.  
Answ. 2 Secondly, many causes, occasions, and affairs often wholly hinder us from private prayers.  
Answ. 3 Thirdly, oftentimes we defer, and neglect our preparation, and so our prayers are hindered in regard of the bene esse and well performance of them.  
Answ. 4 Fourthly, sometimes the calumnies, derisions, or threats of others hinder us from prayer: It was a strong cord to have kept bacl good Annah from praying, or, to have distracted her in praying, to hear the high Priest say she was drunk: and no less was it unto Daniel, to know that death did await him, if he prayed unto his GOD within so many days.  
Answ. 5 Fifthly, some are hindered from praying; and that either  
I. By the Seminaries of mischief, the Jesuits, who persuade Papists not to pray with us either publicly or privately, if they can possibly avoid it. Or  
II. By our own sectaries at home, the Enthusiastes and others, who dissuade men from praying until the Spirit move them, which often as but once in a week, or fortnight, and sometimes longer.  
Answ. 6 Sixthly, sometimes we pray perfunctorily, and coldly, and so our orisons become fruitless and unprofitable. For  
I. Sometimes our bodies through drowsiness, and sleepiness, will not permit us to pray.  
II. Sometimes our minds are upon other matters, and we neither mark nor observe what requests we pour forth unto GOD.  
III. Sometimes we mark what we say, but yet the sacrifice of our prayer is not offered up with fervour, and the fire of zeal. And  
iv Sometimes we are affected with wearisomeness and tediousness in our prayers. And therefore we had need strive manfully against all these impediments, that we be not by them hindered from praying and well praying.  
Secondly, we have now to consider the causes, why the multitude would have had these blind men to have held their peace: namely,  
First, because they thought it was a shame for CHRIST to entertain any discourse with beggars; but CHRIST himself thought not so. Or  
Secondly, because they thought that they had cried after Christ for an alms, and so to ease and free him thereof, they bid them hold their peace: but he gives unto them what they desire. Or  
Thirdly, because Christ held his peace, when the blind men cried after him, therefore ●●e multitude thinking that CHRIST took their clamours in all pa●●, bi●d●● them hold their peace: but CHRIST is silent only for the oryall of their saith and perseverance. Or  
Fourthly, because by their cries they disturbed CHRIST in his preaching to the people: and therefore the multitude bid them hold their peace: but CHRIST prefers mercy before sacrifice. Or  
Fifthly, because the Scribes and Pharisees could not endure to hear them call Christ the Son of David, (that is, the Messiah) therefore they charge them to hold their peace.  
§. 7. But they cried so much the more.] Sect. 7  
In this History observe these three things; namely,  
First, the blind men cry unto Christ, but he seems not to hear them at all.  
Secondly, they persevere, and continue crying, but yet they gain nothing thereby.  
Thirdly, afterwards (as though they had done some evil thing) they are reproved and blamed by the multitude, for their prayers. Yet notwithstanding all this they do not desist, but are so much the more fervent in their prayers, as is here plainly expressed, and they cried so much the more.  
How many things are herein employed? Quest. 1  
Two, namely. Answ.  
First, their perseverance; they give not over, but continue praying. To teach us,  
That we must be perseverant in prayer, and Obser. 1 continue therein until we have obtained that which we want, or else, until Gods will be otherwise revealed. Read Rom. 12.12. and 1. Thes. 5.17. Luke 18.1. etc. Matth. 7.7. and 26.42, 44.  
Why must we continue thus in prayer? Quest. 2  
First, because God by withholding from us Answ. 1 what we want and desire, doth thereby only prove whether we will give over praying or not.  
Secondly, because if we persevere in prayer, we Answ. 2 shall be helped. For  
I. We can obtain nothing without perseverance. And  
II. If we persevere in prayer, we shall obtain what we desire. Hitherto (saith Christ) ye have asked nothing in my name, but ye have obtained it, john 14. and 1. john 4.16.  
Thirdly, we must continue in prayer, because Answ. 3 at least it is a comfort to those who are afflicted; and hence CHRIST prays when his soul was troubled, and St. james commands all to pray, when they are afflicted. james 5.12. Yea  
Fourthly, we must continue in prayer, because Answ. 4  
I. It is the service of God. And  
II. The solace of the soul. And  
III. The remedy against evil.  
Secondly, the next thing implied in these words (And they cried so much the more) is the fervour and zeal of the blind men. Whence we learn,  
That we ought to pray fervently, as well as Obser. 2 perseverantly; Rom. 12.12. H●● observe these things, namely,  
I. We stand in need of many things, but we can expect nothing without prayer, james 4.2. If we would have, we must ask, Matth. 7.7. For prayer is the cause and condition, without which we cannot, and by which we may obtain any thing at God's hand; and therefore it is necessary that we should pray.  
II. We are hindered from good things by Satan, who is expelled and driven away by prayer alone: and therefore great reason there is that we should pray.  
III. It is the remedy against temptation; as appears by our Saviour's admonition, Pray, lest ye enter into temptation. And therefore if we would be preserved from sin, we must pray.  
iv Prayer is a part of God's worship, and service; now he is to be worshipped in spirit and truth, and served with all the heart, and with all the soul: And therefore we must offer up unto him spiritual, hearty, and fervent Prayers.    

CHAP. XXI.  
Verse. 5 VERS. 5. Tell ye the Daughter of Zion, Behold thy King cometh unto thee, meek, and sitting upon an Ass, and a Colt, the Foal of an Ass. 
Our Saviour here by calling himself a King, ministers occasion unto us to consider a little of his Kingdom, and the nature thereof; because King and Kingdom are Relata.  
Quest. 1 What is the Kingdom of Christ?  
Answ. That, whereby he doth dispense and administer with authority and power, all things which belong unto the salvation of men, Psalm. 2.6. Daniel 2.44. Luke 1.36.  
Quest. 2 What are the properties of this Kingdom?  
Answ. 1 First, it is an Universal Kingdom; and that in three regards: viz.  
I. In respect of all ages, Matth. 22.43, 44, 45. For it hath been from the beginning, and shall be unto the end of the World.  
II. In respect of all sorts of men which belong unto this Kingdom: for there are some of all nations, and vocations which belong thereunto, Daniel 7.14. Revelat. 17.4.  
III. In respect also of all creatures, inasmuch as they belong unto the good of Gods chosen, and promote or help forward their salvation, Ephes. 1.21, 22.  
Answ. 2 Secondly, this Kingdom is in the very souls, and consciences of men, Rom. 14.17. Yea  
Answ. 3 Thirdly, it dispenseth both eternal life, and death, Revelat. 1.18.  
Answ. 4 Fourthly, it is an eternal Kingdom, Daniel 2.44. and 7.14.  
Answ. 5 Fifthly, the last property of this Kingdom is this, It brings true peace, and perfect happiness to those, who are heirs thereof, Esa 9.6. Ephes. 2.16. Hebr. 7.2. And hence this Kingdom is called in Scripture, sometimes the Kingdom of God, sometimes the Kingdom of peace and glory, sometimes the Kingdom of light and glory, and sometimes the Kingdom of heaven, and the world to come, Hebr. 2.5.  
Quest. 3 What is the duty of the Subjects of this Kingdom?  
Answ. 1 First, they must admire the singular humility of their Lord: and this our Saviour seems to intimate, and imply in this word Ecce, Behold: Tell ye the Daughter of Zion; Behold thy King cometh unto thee meek, etc. It must needs breed and beget admiration in us, if we do but consider these things; viz.  
I. Who comes? The King of glory, and the glory and splendour of the Father.  
II. Unto whom doth he come? Unto those who drink iniquity like water, job. 15. And therefore Christ's coming unto us, is no other, than  
First, the coming of light to darkness. And  
Secondly, the coming of righteousness, to unrighteousness. And  
Thirdly, the coming of life to death. And therefore how can we but admire it? Elizabeth wondered whence it was, that the Mother of her LORD should come and visit her; and we have much more cause to admire, why the Lord himself will come to visit us.  
Secondly, the Subjects of this King or Kingdom, Answ. 2 must rejoice for the benefits they reap by their King, and privileges they enjoy, by being Subjects of this Kingdom. And this seems to be employed here in these words, Thy King cometh unto thee. Every Christian should labour to make of this Tibi a Mihi; that so they might say, My LORD CHRIST hath come Mihi, to me, for this will afford true and  joy.  
Wherein must we rejoice? Quest. 4  
First, in prayer, because whatsoever we beg in Answ. 1 the name of this King we shall obtain.  
Secondly, in anxiety and sorrow for our sins, Answ. 2 because this is a faithful saying, That this King came into the World for the salvation of Sinners.  
Thirdly, in tentation, because we have a King Answ. 3 who is potent, yea Omnipotent; and therefore let us call upon him, that he may destroy the works of Satan in us.  
Fourthly, in persecution, poverty, sickness, and Answ. 4 the like; because he is our comforter in persecution, our riches in poverty, our Physician in sickness, yea all in all unto us; and therefore we have great cause to rejoice in him.  
Here it may be objected, oh but he defers long; for I have been in misery, and prayed unto him, Object. and expected help from him, and yet am not delivered: how therefore can I rejoice in affliction.  
First, be not dismayed, For he that shall come will come, and will not tarry, if he see deliverance Answ. 1 to be better for thee, than affliction is.  
Answ. 2 Secondly, if he defer his coming, then think thou with thyself, that his Kingdom is not of this world, and that it is given unto his Subjects in this World to suffer.  
Answ. 3 Thirdly, transfer and carry therefore the thoughts of thy heart unto heaven, that thou mayst be comforted and delighted with the remembrance thereof. Consider this with thyself:  
Here I am poor, there shall I be rich.  
Here I am sick, there I shall be sound.  
Here, I am contemned, there I shall be honoured.  
Here, I am crowned with Thorns, there I shall be crowned with glory: for the remembrance of these and the like, will expel all sense of humane sorrow.  
Answ. 5 Fifthly, we must rejoice also in death, because the sting of it is taken away (Hose. 14.13.) and because it brings us to the presence of this King, and the possession of this Kingdom.  
Answ. 3 Thirdly, the Subjects of this King or Kingdom, must desire the propagation, enlargement, and promotion thereof. The multitude here sing, Hosanna to the highest, as if they would say, Grant oh eternal God, that this thy King may be acknowledged, and worshipped by all men. And to this purpose we are taught to pray, Thy Kingdom come.  
Answ. 4 Fourthly, the Subjects of this King, must help forward this Kingdom themselves, as much as in them is. Thus some of the multitude here spread their garments in the way, and those (as is probable) which had no garments to spare, cut down branches, and strewed them in the way: And thus according to our ability we must do good, and thereby labour to advance and enlarge this Kingdom.   
VERS. 8, 9 And a very great multitude spread their garments in the way, Verse. 8.9. others cut down branches from the trees, and strewed them in the way. And the multitudes that went before, and that followed cried saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord, Hosanna in the highest. 
The Papists upon Palme-Sunday, Object. have a solemn procession, which is celebrated, with carrying the Sacrament about, and strewing of rushes, and bearing of palms, and setting up of boughs, and hanging up of rich clothes, and the singing of the Choristers; and all this they would warrant by this practice of the multitude in the text. Rhemist. annot. Matth. 31. §. 1.  
First, we say that their processions are horrible Answ. 1 abusings, and profanations of the Lords institution, who ordained his supper to be eaten and drunk, and not to be carried about in procession like an Heathenish jdol.  
Secondly, that which CHRIST'S Disciples, and Answ. 2 the people did, they had warrant to do out of the Scripture: but where are the Papists enjoined this theatrical pomp? The riding of CHRIST upon an Ass was before Prophesied of Zach. 9.9. And the children's crying out in the Temple, Psalm. 8.2. And the cutting down of Palm branches was a Ceremony belonging to the Feast of Tabernacles, truly accomplished by our deliverance in CHRIST. But the Papists have turned the holy mystery of CHRIST'S riding to jerusalem, to a May-game, and Pageant-play.  
To whom were the multitude opposite, or contrary Quest. 1 in this their practice?  
To the Scribes and Pharisees: Answ. as is evident by these particulars, The people cry 

First, Blessed is he that cometh in the name of the Lord.  
Secondly, Blessed is the King of Israel, and blessed is the Kingdom of our Father David, which comes in the name of the Lord.  
Thirdly, these desire the prosperity and flourishing estate of this King.  
Fourthly, these rejoice, and sing praises unto God, for sending of this King.   But the Pharisees cry 

First, Cursed is he who cometh in the name of Beelzebub.  
Secondly, we have no King but Caesar, and he that favours any other is not Caesar's friend; and therefore this man shall not reign over us.  
Thirdly, these desire that this King were destroyed, and all his glory laid in the dust.  
Fourthly, these disdain the honour, and esteem of this King, and are sorry for it.    
Quest. 2 Whereof were the Tabernacles, and Booths made wherein the people remained in the Feast of Tabernacles?  
Answ. Plutarch making mention of this Festivity, saith, That these Booths were made principally of Ivy boughs (Plut. Sympos. 4. Problem. 5.) But the Scripture reckoneth up four distinct kinds, Levit. 23.40. which are thought to be.  
I. The Citrine Tree.  
II. The Palm Tree.  
III. The Myrtle Tree.  
iv The Willow of the Brook.  

P Fag. in Leu. 23.  The Rabbins teach, that every man brought every morning his burden of the boughs of these four Trees, otherwise he fasted that day. And this burden they termed Hosanna (Elias Thisbit) Now in allusion hereunto, the people here cutting down branches from the trees; and strewing them in the way, when our Saviour did ride into jerusalem, cried, saying Hosanna to the Son of David.   
VERS. 16. jesus saith unto them, Verse. 16 have ye not read, Out of the mouth of babes and sucklings, thou hast perfected praise. 
The Papists produce this place to prove Object. 1 that prayers which are not understood of the party praying are acceptable unto God: and they reason thus, young children's prayers proceeding from the instinct of God's Spirit, be acceptable: and so the voices of the like, or of other simple folk now in the Church, though themselves understand not particularly what they say, be marvelous grateful to CHRIST. Rhem. annot. Math. 21. §. 4.  
Answ. 1 First, that all those who pray unto God, by the instinct of his holy Spirit, are acceptable unto him, we grant; but this is as fare from the thing in hand, as the Objection is from truth.  
Answ. 2 Secondly, the children that by the instinct of God's Spirit cried in the Temple, Hosanna in the highest, spoke in the Syrian tongues, which they understood, and also knew, that they saluted our Saviour CHRIST, as their Messiah, whose coming they were taught according to the Scripture to look for; although they understood not distinctly all mysteries of Christ's office, which none of his Apostles did thoroughly know, at this time.  
Answ. 3 Thirdly, this is a gross conclusion, The children in the Temple spoke in a language which they understood, yea uttered those words which in part they understood also; Therefore prayers not understood of the party praying, are acceptable to CHRIST.  
Object. 11 But the Psalmist nameth infants, and sucklings, that can neither speak, nor understand.  
Answ. The meaning is not that they praise God with their mouths, or voice, but that the providence of God to his great praise, is manifest out of their mouths, to whom he hath provided meat before they were borne, and in that great weakness, and ignorance, taught them to take it for their sustenance, and call for it in their crying voice, when they lack it. So that our Saviour CHRIST, out of that text reasoneth from the less to the greater: If God ordained his praise out of infants and sucklings, who can neither speak nor understand; how much more than out of these, who can speak, and have some understanding. Fulke.   

Verse. 19  VERS. 19 And when he saw a Figtree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee hence forward for ever. And presently the figtree withered away. 
We say that although the Jewish Church be now but like a withered tree, yet it shall flourish again hereafter.  
Object. Now against this it is objected, CHRIST here cursed this figtree (which represented the Church of the Jews) and said, Never fruit grow upon thee henceforth; And therefore it seems that this tree, and that Church shall never flourish again.  
Answ. That Figtree which was here accursed by Christ, never to bear fruit again, represented the Jews who lived then, and those who shall live till the conversion of the Jews; but when the wrath of God is come upon them to the full, as the Apostles speaks, than the Lord shall call them, and their rod shall flourish again.   
VERS. 22. And all things whatsoever ye shall ask in Prayer, Verse 22 believing ye shall receive. 
§. 1. And all things whatsoever ye shall ask Sect. 1 in prayer.]  
Our Saviour in these words doth plainly point out this Observation unto us, Observe. namely  
That true and Lawful prayer never wants his effect.  
How doth the truth hereof appear? Quest 1  
Most evidently from these particulars, to wit, 

First, from these places of Scripture. Answ. Psalm. 22.24. and 50.15. john. 16.24. james. 5.16. and jerem. 29.13. Amos. 5.4, 6.  
Secondly, from the truth of God, who is faithful in all his Promises. 1. Thes. 5.24. Hebr. 6.10.  
Thirdly, from the ordinance of God, it being the means appointed by GOD, for the obtaining of what we want. john. 14.13. and 16: 24. and in this verse.  
Fourthly, from the mercy of God, who is always ready to supply our wants, and only waits until we pray. james. 4.2.  
Fifthly, from the force and efficacy of prayer; whereof we spoke before, Chap. 6.  
Sixthly, from an absurdity which otherwise would follow; for if we have no certainty of the hearing of our prayers, than we can have no confidence at all. For 

I. We have none in heaven or earth, to trust unto but only unto God. Psalm. 73.25.  
II. We cannot see him, for none hath seen him at any time.  
III. Our only way unto him is by prayer: and therefore of all men we are the most miserable, if we be unsure of his Love to help us, or that he will hear us, and grant our requests. But the contrary (that is, the assurance of the faithful to be heard) is evident from these places. 2. Chronic. 14.7. and 15.2, 15. Psalm. 118.5. and. 120.1. Esa. 38.5.      
Whence comes it, that the prayers of many are Quest 2 not heard?  
If we be not heard, we must know, Answ. the reason is because we pray not lawfully; For God is near unto all those who call upon him faithfully, Psal. 145.18. But more particularly if our prayers be not heard, the reason thereof is one of these, either.  
First, because we are wicked and unbelievers: for the prayers of such are abominable unto him, but the prayers of the Righteous are his delight. Prov. 15.29. Psalm. 145.19. Or  
Secondly, because our requests are not lawful; that is, when either  
I. We desire those things which are not good; as when we pray for revenge. Or  
II. When we desire those things, which stand not with God's glory, neither suit with our good. Or  
III. When we desire those things which are not necessary, but superfluous; serving for the satisfying of our lusts, Psal. 50.15. and 120.1. and 116.3, 4. and 18.6. Or  
Thirdly, because we are not aright prepared to pray; that i●, when either  
I. We pray without any meditation and examination at all, not considering and pondering either how we must pray, or for what. Or  
II. When we pray with our sins upon us, and in us: as the people did, Iosh. 7. and. 1. Tim. 28. Or  
III. When we are not fit to receive such a grace as we pray for: as for example, we pray for a sight and assurance of the blessed Spirit in our hearts, but we must not expect the assurance and apprehension thereof, until we have seriously undertaken to work out the work of our salvation, yea until renovation, holy affections, zeal, and the like graces be wrought in our hearts. Or  
Fourthly, because our prayers are not faithful: Here observe, that unto a faithful prayer these things are necessarily required; namely  
I. Selfe-deniall, and all selfe-confidence; praying only in the name of Christ. john. 14, 13. And  
II. A sure confidence and affiance in God, that if we ask those things which are agreeable unto his will, he will hear us. Mark. 11.24. Hebr. 10.22. And  
III. The aid and assistance of the holy Spirit; for if we pray in the holy Ghost, our prayers shall be heard. jude. 20. Or  
Fifthly, because we beg things peremptorily, and not with a subordination to the will of God. Or  
Sixthly, because we do not persevere in our prayers, but quickly grow weary. And therefore if we desire that our prayers may be always efficacious, and fruitful; let us labour.  
I. That our persons may be holy and pure. And  
II. That our requests may be lawful; that is, Let us desire  
First, always those things which are good in themselves. And  
Secondly, only those things which may stand with God's glory, and our good. And  
Thirdly, only necessary things. And  
III. That we may be rightly prepared before we pray: that is, we must  
First, meditate of our wants, and the nature of him to whom we pray. And  
Secondly, we must remove from us the Love, guilt, and pollution of sin by repentance. And  
Thirdly, labour that we may be made vessels of honour, that so we may be capable to receive those graces which we crave. And  
iv We must labour, that our prayers be faithful; that is, not offered up with any hope to be heard for any merit, or worthiness that is in us; but poured forth unto God, by the assistance of the Spirit, and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And  
V We must always conclude our requests with a willing submission unto Gods will. And  
VI We must continue ask till we have received, and persevere in prayer, until we have obtained what we want.  
§. 2. Believing.]  
Our Saviour here by showing, that Prayer is to Sect. 2 be offered up in faith, may move this quaere.  
What is the proper act of a true, lively, Quest: and justifying faith?  
The proper and principal act of justifying faith, is a particular apprehension, Answ. and application of the free and gracious promises of God in the Gospel, which are offered unto the faithful in Christ the Mediator. Now this particular and justifying faith includes in it a general faith: for if a man should doubt in general of the truth of the word of God, he could not in particular confidently believe the promises of the word made unto him in CHRIST. Yet faith doth not justify as in general it assents to the truth of the word of God, but as it is applied to this his principal and proper object, to wit, the promises of grace made unto us in CHRIST the Mediator. Now this appears thus,  
First, because (justificatio peccatoris pertinet ad bonitatem & misericordiam Dei etc. Thom. Aqu. 1. qu. Artic. 6. 45.) The justification of a Sinner doth belong unto the goodness, and mercy of God abundantly diffusing itself: But we neither can nor ought apprehend or seek the goodness and mercy of GOD, beyond, and without the promises of grace which are made unto us in CHRIST our Mediator: And therefore in these only (as in the proper object) is exercised the act of justifying Faith, when, and as it justifies.  
Secondly, this is evident also from the distribution of the word: which is divided into the Law and the Gospel: Now in the Doctrine of the Law we neither must seek, nor can have Justification (because the conscience of every man who hath any insight into himself, will tell him that he can never be Justified by that legal covenant, he not being able to fulfil the Law.) And therefore it remains that Justification is to be sought only in the Gospel, that is, in the promises of grace, and that the act of faith as it justifies is principally to be directed unto these promises.  
Thirdly, this is manifest from these two clear testimonies of Scripture: namely.  
I. Acts 13.38, 39 For by Christ is preached unto you the forgiveness of sins, and by him all that believe, are justified from all things, from which ye could not be justified by the Law of Moses.  
II. Romans 3.21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. Bp. Davenant in Colos. 1.4. Page 32.  
Sect. 3 §. 3. Ye shall receive.]  
Observe. Our Saviour by saying that we shall receive, whatsoever we ask would teach us:  
That if we desire to receive we must ask; if we would have our wants supplied, or our evils redressed and removed, we must pray. Read Matth. 7.7. and 1. Thessaly. 5.17. and 1. Timoth. 2.1, 8. and James 5.13. and 1. Peter 3.7.  
Quest. What necessity is there of praying?  
Answ. 1 First, we cannot honour and glorify our God as we ought, except we pray. For  
I. It is a principal part of his worship. And  
II. Thereby we testify that we depend upon God, 2. Corinth. 5.7. And therefore if we desire to glorify and honour our good God, there is great reason that we should pray.  
Answ. 2 Secondly, we cannot be sure to be freed from any evil except we pray.  
Answ. 3 Thirdly, we cannot be sure of the remission of our sins without prayer.  
Answ. 4 Fourthly, we cannot hope for either furthering or preventing grace from God, without we pray unto him.  
Answ. 5 Fifthly, we cannot be sure to obtain or comfortably enjoy any good thing, without prayer. For  
I. By prayer we receive those things which we want. And  
II. By prayer we have liberty to use those things which we have. And  
III. By prayer the good gifts of God are confirmed, yea blessed unto us. 1, Timoth. 4.5. And therefore if we desire preservation from evil, and remission of our sins, and the grace of God, and the possession of those things which are necessary for us, we must pray.   
Verse. 31.32. VERS. 31.32. Whether of them twain did the will of his Father? They said unto him the first, JESUS saith unto them, verily I say unto you that the Publicans and the harlots, go into the Kingdom of God before you. For john came unto you in the way of righteousness, and ye believed him not: But the Publicans and the Harlots believed him. And ye, when ye had seen it, repent not afterward, that ye might believe him. 
Sect. 1 §. 1. Verily I say unto you.]  
Observe. We see that CHRIST here affirms what he speaks, but swears not; To teach us  
That we must not swear, Matth. 5.34. and james 5.12,  
Quest. 1 Is not swearing commanded?  
Answ. There is a fourfold use of swearing; to wit,  
First, a Religious use, in vowing vows unto God.  
Secondly, a Civil use; when men are enjoined by the Magistrates to swear, or examined upon oath, for the finding out of some truth, and this  
I. Sometimes concerns a man's self, when he is compelled to swear for the purging and acquitting of himself of some crime, whereof he is accused. And  
II. Sometimes this concerns a man's Brother, when he swears only as a witness, or to testify something of or for, or against his brother.  
Thirdly, there is a private use of swearing, in the binding of bargains, and confirming of contracts, in stead of bonds. This is lawful if reverently and religiously undertaken, and seems to be warranted from Psalm. 15.4.  
Fourthly, there is an ordinary, and customary use of swearing, which is unlawful and wicked, and therefore our communication must be y●●, yea nay nay, because whatsoever is more comes of evil, that is, from sin. Matth. 5.36.  
How many kind of unlawful swearers are Quest. there?  
First, there are ignorant swearers, who use certain Answ. 1 forms of words, which they know not to be oaths, or evil; as by this bread, and the like.  
Secondly, there are inconsiderate swearers; who Answ. 2 take the sacred name of God in vain when they would not swear, or meant not to swear, but the oath breaks forth suddenly.  
Thirdly, there are foolish and unwary swearers, Answ. 3 who mourn when they swear, and resolve they will not swear, but by and by fall with the Dog to his vomit.  
Fourthly, there are erroneous swearers, who Answ. 4 think that it is lawful to swear, if so be they swear nothing but truth. But we see that Christ will not do it, but saith it comes from evil, even to swear truths. Matth. 5.36. And therefore he will be a swift witness against all such.  
Fifthly, there are hasty swearers, who as soon Answ. 5 as ever they are provoked and angered, break forth into rage, cursing, swearing, and all manner of uncharitable, and unchristian speeches.  
Sixthly, there are generous and gentile swearers, Answ. 6 who think it a point of generosity to swear now and then, and to confirm with an oath, what they affirm.  
Seventhly, there are envious and malicious Answ. 7 swearers, who blaspheme, swear, and curse, only out of a contempt of the Children of God, and that they may vex them thereby. These should all mark the Counsel of the Apostle, Galath 6.7. and take heed that they do not deceive their own souls, for they cannot deceive the Lord, who will reward them according to their wicked works.  
§. 2. The Publicans and the harlots go into Sect. 2 the Kingdom of God before you.]  
By what means the Publicans and harlots were converted, our Saviour expresseth in the next words, namely, by the preaching of john; but the Scribes and Pharisees were not brought unto the fold of Christ thereby; whence we may learn.  
That the preaching of the Gospel brings great sinners sooner home than those who are less, Observe. especially that applaud themselves in a show of piety. Or, great Sinners often submit themselves unto the Gospel, when lesser Sinners stand out. Here Publicans and harlots are sooner reduced to the faith and obedience of the Gospel, than Scribes and Pharisees; Who gloried in an external form of Godliness. Vid. Luc. Brugens. in hunc loc.  
Quest. 1 How doth the truth hereof appear?  
Answ. 1 First, thus; in great sinners there is a better step for grace to work upon, then in such lesser.  
For the understanding hereof observe; That there are two things belonging unto conversion, viz.  
I. The Law, which lets us see our sins: and this work is sooner wrought in great Sinners, and longer a working in such lesser. For the Law sooner convinceth a gross offender of the breach thereof, than a proud Pharisaical sinner.  
II. The Gospel, which doth allure us to lay hold upon mercy offered therein: Now this is sooner received of him that is wounded with his sins, then of him who is not sensible of sin.  
Answ. 2 Secondly, it is evident thus: the lesser sinners can easily defend and excuse their sins, whereas the greater do quickly confess them: as is seen in the Publicans and Pharisees, john 9  
Quest. 2 Whence comes it, that some are greater sinners than are others? Or, that some are great sinners, and some small?  
Answ. 1 First, sometimes this comes from nature: for naturally some are of a fairer temper, than others, and some more viciously given, then are others.  
Answ. 2 Secondly, sometimes this comes from education; for some are more carefully, some more carnally brought up, and accordingly their outward life is more fair, or scandalous.  
Quest. 3 Can any man challenge nothing in the work of his conversion?  
Answ. No: as evidently appears thus,  
First, there is no merit in him at all either of condignity, or congruity:  
Secondly, there is no preparation in us of ourselves.  
Thirdly, there is no power in man to do any good thing as of himself.  
Object. If it be thus, then man is excusable; if he can do nothing in the work of his conversion, than the fault is not in him, if he be not converted.  
Answ. 1 First, we once had power and free will to do whatsoever God should command us, and willingly we lost it: and therefore we are not excusable.  
Answ. 2 Secondly, although we can do nothing of ourselves, yet God hath graciously provided a means sufficient, namely CHRIST, which means the Angels had not: And therefore we are not without fault, if we be not converted.  
Answ. 3 Thirdly, God hath given his Gospel unto us, and therein CHRIST is offered unto us, and unto all, and propounded unto all that will repent, believe, and obey; and therefore we cannot be excused, if we be not converted.  
Answ. 4 Fourthly, there is no man deprived of all means, and all grace; and therefore none are without blame which are not converted. All men have some natural helps which they neglect, for which neglect they are justly punished. As for example.  
I. men's Creation might teach them Gods mercy.  
II. Gods protecting of them, and providing for them daily, should allure them to rely upon God; and to trust in him, but they take no notice of these or the like things.  
Fifthly, men have the book of the Word, Answ. 5 which teacheth them what they should do: And therefore those, who disobey cannot be guiltless. And  
Sixthly, men have the Book of Conscience, Answ. 6 which checks them when they do amiss. And therefore those who sin against conscience are not to be excused.  
Seventhly, God often gives general graces to Answ. 7 those who are out of CHRIST, who cannot be excused when they neglect and abuse those graces.  
Eightly, he who neglects grace offered sins Answ. 8 inexcusably, but GOD offers grace in the Gospel, and we neglect it. And therefore we are inexcusable.  
Ninthly, he that transgresseth the Law of nature Answ. 9 sins inexcusably: but he that breaks the Moral Law, violates the law of nature, that being writ in our hearts at first, & some glimpse thereof remaining still; and therefore no transgressors of God's Law can be held guiltless or innocent.  
Tenthly, he that violates the Law of nature sins inexcusably, Answ. 10 but he which heareth, & seethe his misery, and understands that salvation is in CHRIST, sinneth against the Law of nature if he neglect him, because even nature teacheth us to wish well, and do well unto ourselves, and to lay hold upon that which is good for ourselves: and therefore none who neglect CHRIST are to be excused.  
Lastly, the reason of our impotency in doing Answ. 11 good is founded and built upon our own unwillingness, hard-hartednesse, and averseness) because we neither love nor desire to obey God) and not from any necessity in the Will, or understanding. The Devils cannot but sin because the power of grace is taken from them; but it is not thus with us, who have this power of grace, but resist it. And thus we see that none can be wholly guiltless, or excusable, who are not converted unto God.  
How is grace wrought ordinarily in great Quest. 4 sinners? Or, how are Publicans and harlots converted unto Christ.  
The manner of working grace in profane persons, and great sinners, for the most part is this; Answ. They see and observe two things; to wit,  
First, their own misery; Here observe that they ascend to the sight of their misery by these steps.  
I. They see their own sins which they have committed against God.  
II. They see the severity of that Law, which they have transgressed, and of that Lord, which they have offended, into whose hands it is a fearful thing to fall. Hence  
III. They tremble, and fear by reason of the righteous judgements of God. And  
IU. Greeve and mourn that by their sins they have roused a sleeping Lion, and incensed and stirred up against them so potent a Foe. And  
V They confess and acknowledge, that they are unworthy to come unto God, or to receive mercy from him.  
Secondly, they see God's Mercy, and attain unto the sight thereof by these degrees:  
I. They see the Promises of the Gospel, and the condition of Repentance expressed in the Gospel. Then  
II. They come humbly unto CHRIST, desiring that he would be pleased to mediate and intercede unto his Father in their behalf, and to reconcile him unto them. And  
III. They accept of the conditions, which the Gospel requires: that is, they promise unto God, that if he will give them an interest into Christ, and for his sake make good the promises of the Gospel unto them, that they will repeat them of their sins bypast, and labour to obey him for the time to come, and expect salvation only from him. Then  
IU. They come unto the holy Eucharist, as a symbol, and confirmation of all these.  
Sect. 3 §. 3. And yet ye repent not.]  
Quest. 1 What are the parts of true Repentance?  
Answ. Repentance consisteth of these two parts, ro wit,  
I. Contrition or humiliation.  
II. Conversion or reformation.  
First, Repentance consisteth of Contrition or humiliation, as appears by the consent of languages; For repentance is called in Hebrew (Nacham) which signifies Irking; and in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after-griefe; and in Latin Poenitentia, which imports the pains of grief; which harmony of Languages show, that Contrition and humiliation is a part of Repentance.  
Object. 1 The Apostle, 2. Corinth. 7.10. saith, That Godly sorrow worketh Repentance: where sorrow is distinguished from repentance, as the cause is from the effect. And therefore sorrow or contrition is not a part of Repentance.  
Answ. This word Repentance sometimes signifies only one part of Repentance, and sometimes only the change and alteration of the mind, and sometime only the touch of the affection;  
First, sometimes Repentance signifies only eno part of Repentance, as in the place objected, and jerem. 18. If they repent, it shall repent me etc. That is, I will alter my mind, and repent me of myh threaten.  
Secondly, sometimes Repentance signifies only the change and alteration of the mind; as Acts. 11.18. where they call the strange change of their mind, by the descent of the holy Ghost, Repentance.  
Thirdly, sometimes Repentance signifies only the touch of the affections; as Genes. 6. It Repenteth me that I made man; and Acts. 26.20. And he shown unto them, that they should repent and turn to God; where Repentance being so plainly distinguished from conversion, must needs be restrained to the signification of sorrow and humiliation. And as from this place we may not gather, that Repentance is not a turning to God; so no more may we from. 2. Cor. 7.10. that it is not a godly sorrow.  
One part is not a cause of his fellow-part, but sorrow is a cause of the change of the mind. 2. Cor. Object. 2 7.10.11. Therefore sorrow and change of mind are not fellow-parts of repentance.  
One part may be a cause of his fellow-part, Answ. as the sanctification of the soul, is a part of the sanctification of the body, and yet both are parts of sanctification.  
Contrition seems to be a part of the change & Object. 3 alteration of the mind; for what greater change can there be then for a hard hart to turn soft, and this is contrition, and humiliation; Therefore humiliation and alteration are not two distinct parts of repentance.  
The Apostle himself (2. Cor. 7.10.11.) distinguisheth them plainly, saying, Answ. Godly sorrow causeth repentance, that is, the change of the mind: for although godly sorrow be a part, and piece of that passive change, which is wrought in us, at the first instant of our calling by God, yet it is a cause of the active change, whereby we change, and alter the purpose, and resolution of our hearts before set on sin, and now turn them to the Lord: for if we felt not the bitterness of our sins, and were truly touched in conscience for them, we would never heartily forsake, and renounce them.  
Are not the soul threaten and curses of the Quest. 2 Law of themselves available unto true contrition, for as much as josiahs' heart (2. Chron. 34.27.) was troubled, upon the hearing of the threaten?  
Those threaten were not merely legal, Answ. but such as were qualified with some tincture of mercy in the Gospel. Afflictions soften our hearts, but how? no otherwise then as we apprehend God's mercy in them; so josiah apprehended mercy in those threaten, looking upon them as proceeding from God's Love, and accounting of them as the wounds of a friend, and thence came the melting of his heart.  
Secondly, the next part of Repentance, is Coversion, or Reformation: observe in this part, as in the former, the harmony of Languages: Repentance is called in Hebrew (Theshuba) a turning: in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Afterwit; in Latin Resipiscentia, the be coming wiser after our folly: And thus this consent of tongues show that the two parts of Repentance are Contrition and humiliation, and Conversion and reformation; Now this second part in a turning from sin, a change not of place but of qualities, manners, and dispositions from evil to good: and this change is twofold; viz.  
First, Passive, whereby God changeth and turneth us: now in this we are mere patients, and God only works: And this is called Regeneration.  
Secondly, Active, whereby we being turned and changed by God, do further labour to turn and change ourselves; And this is called Repentance. Read Isa. 30.20.21.22. jerem. 31.18. and 1. john. 3.3.  
What are the properties of true Conversion. Quest. 3  
The properties are these, viz. 

First, it must be an orderly change, beginning in the soul, and so proceeding to the Answ. 1 outward man, and the actions thereof. Ephes. 4.23.24. jerem. 4.14.  
Secondly, it must be a thorow-change, both in body, soul, and spirit, 1. Thessaly. 5.23. Not 

I As some do who turn from one sin to another. Or  
II. As others, who turn their understandings from error to truth, but not their wills from evil to good: as those who of Papists become lose and dissolute Protestants. Or  
As those, who turn from many sins, and with Herod do many good things, but yet they remain unturned from some one special sin.    
Thirdly, it must be a constant change; for although it be a perfect change in regard of parts, as a child is a perfect man, yet it is imperfect in degrees; and therefore so long as we live, we must strive unto perfection.     
Verse. 33. etc. VERS. 33, 34. There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built t Tower, and let it out to husbandmen, and went into a fare Country. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it, etc. 
Observe. Our Saviour by this Parable would teach us, That God takes pains to plant a vineyard for the fruits sake, or that he might have fruit thereof: Or, That God expects sanctity and obedience according to the measure of grace given. The more pains God takes with us, the more fruit he expects from us, Read Esay. 5.2. etc. Acts. 17.30. Rom. 6.4. Ephes. 4.21, 22, 24. and 2. Timoth. 2.25.  
Quest. 1 Why must we bring forth the fruit of holiness according to the favour and mercy shown unto us, and means bestowed upon us by God?  
Answ. 1 First, because God shows mercy, and favour unto men, that he might be glorified by their holy lives, and unblamable conversations. job. 35.6, 7. Matthew. 5.16.  
Answ. 2 Secondly, because grace is given unto us, that we might fructify therein, and profit thereby (. 1. Corinth. 12.7.) that is, that we might be brought unto Repentance, and the fruits thereof, Rom. 2.4. and Titus. 2.12. The Talents were given to use unto advantage, because he is an unprofitable servant who brings no gain unto his Master, Luke. 19. 2●. and 22.32.  
Answ. 3 Thirdly, because except we bring forth the fruit of holiness, we cannot obtain remission of our sins: there is no faith without Repentance, no remission without faith; and therefore they are frequently conjoined together in Scripture. Acts. 5.31. Repentance and Remission are joined together. Acts. 20.21. Repentance and faith are joined together.  
Fourthly, because if we bring not forth fruit we Answ. 4 shall be destroyed: as Esay 5.5.6.7. Hebr. 6.8. john. 5.14.  
Fifthly, because if we do not answer the Lords expectation, we shall not receive an eternal reward Answ. 5 from him, Read Acts 11.18. and 26.18. etc. Hebr. 12.14. and 2. Peter 3.11. Luke 13.7. and 2. Corinth. 12.21.  
And therefore those unto whom God hath given more blessings, and afforded more mercies, must know, that more holiness, obedience, and pious fruits are expected from them, then from others. Read Esa. 5.1.2. etc. and Ezechiel 16.1, 15. etc.  
To whom may this not unfitly be applied? Quest. 2  
First, it may be applied unto those to whom God hath given his word: and doth Answ. 1  
Teach all that are under the Gospel to bring forth better fruits than they, who enjoy not the word. Certainly many things were pardoned to the Fathers of the old Testament, which shall not be remitted to us, because they wanted that light which we have. For although there was amongst them great ignorance; yet because  
First, they depended upon the Messiah and Saviour of the World. And  
Secondly, desired to serve God truly, and sincerely. And  
Thirdly, obeyed the Lord in the greatest things (to wit, in the observance of the Moral Law) although in divers other things they erred. And  
Fourthly, retained and hold fast the Foundation: Therefore they had great hope, that God would be merciful unto them. But we sit in the Sunshine and clear light, and either do know or may know the will of God; and therefore if we abound not in good works we are left without excuse, yea a double woe belongs unto us, john 5.45.  
Secondly, this may be applied to those who have Answ. 2 the help of the Church, that is,  
I. Those, who live under the care and tuition of others. More good fruit is expected from those Pupils, Children, and Servants, who live under careful and religious Tutors, Masters and Fathers, then is from those who live under them which are licentious and vicious.  
II. Those who live a mongst the good; For more holy fruits are expected from those who live in good places, and enjoy good examples, admonitions, and instructions; then from those who live in wicked places, where they hear nor see nothing but wickedness.  
Thirdly, this may be applied to those who enjoy Answ. 4 temporal blessings in greater abundance: That is, the more riches, the more health, the more comforts, and the greater honour we have, the greater should our care be to exceed and excel all those in obedience and sanctification, to whom God hath not been so bountiful and liberal. And thus this might be applied to all those, who exceed some others in any gifts, either of body, soul, or fortune.   
VERS. 41, 42, 43. They say unto him, Verse. 41, 42, 43 He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. JESUS saith unto them., Did ye never read in the Scriptures, The stone which the bvilders rejected, the same is become the head of the corner? This is the Lords doing, and it is marvellous in our eyes. Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 
Sect 1 §. 1. He will miserably destroy those wicked men.]  
Observe. The servants are here abused once and again, and the Son slain, before the Lord awaketh unto vengeance, whereby our Saviour would teach us,  
That God suffers long before he smites; and permits wicked men a great while before he punishes. Read these places following, where we shall find both proofs and examples hereof, Esa. 30.18. and 65.2. Psalm. 95. and 2. Chron. 36.15. Nehem. 9.30. Genes. 6.3. and 1. Peter. 3.20. Act. 13.8.  
Quest. 1 Why doth GOD permit wicked men so long?  
Answ. 1 First, because of his own nature he is long suffering, and slew to anger, Exod. 34.6. and Psalm. 86.13. and 103.8. joel. 2.13. Numb. 14.18.  
Answ. 2 Secondly, because CHRIST doth not mediate and intercede, and stand in the gap, and desires God to spare them a little longer, Psalm. 106.23.30. Luke. 13.8.  
Answ. 3 Thirdly, God spares wicked men long; that either  
I. They may be converted, and turn unto him 2 Chron. 30.9. Ezech. 33.11. and 1 Tim. 2.4. and 2 Pet. 3.9. Or  
II. That he may be excused, by sparing so long, Psal. 51.4. Rom. 3.4. Or  
III. That the punishment of the wicked may be the greater: for the higher the blow is fetched the heavier it falls. Psal. 7.12. etc. Eccles. 8.13. jerem. 4, 4.  
Sect 2 §. 2. He will let out his vineyard.]  
Observe. Our Saviour by this parable would teach us, That a Church may prove so obstinate, and disobedient against God, that he may reject it, and choose another. Acts. 13.46. Rom. 11.20. For  
First, God is obliged to no man, any further than they keep his Commandments; and therefore if any particular Church departed from him, and his obedience, he will also departed from her.  
Secondly, when God admonishes any, and they despise it, he takes it so much the worse. And therefore there is no one Church so dear unto God, but if it despise his admonitions it shall be rejected.  
Thirdly, when men enter into a Covenant with God, and promise to serve him, and keep not their words, he takes it worst of all: for he had rather have an open disobedient person, than a dissembler, jerem. 3.10. And therefore when a Church shall fall from her first love and faith, and not pay her vows to her God, she may expect, that the vineyard shall be taken from her, and let out to other husbandmen.  
§. 3. Unto other husbandmen.] Sect. 3  
We may observe hence, that 

Conscience is either 

Good, whereof I now speak not. O● Bad: which either 

Accuseth truly, of which I now speak not. Or  
Excuseth falsely; and that two manner of ways: namely        
First, Conscience excuseth an unregenerate man falsely, when he heareth the curses of the Law, and blesseth himself in the mean time: as Deuter. 29.19. john. 16.2. And  
Secondly, it excuseth him falsely, when he assenteth to the principles in general; but when he cometh to the particular application he concludeth not truly: as for example, When the husbandmen killed the Lord of the vineyard, CHRIST asked of the Jews, what should become of these husband men? they answered, He will destroy these wicked men, and let out the vineyard to others: but Luke. 20.16. When they consider this, that the matter touched them something nearly, than they said, God forbidden. The thing which they assented unto in the general, they shun in the particular, as if they should say, we are no such men, and we hope that God will not so deal with us.  
§. 4. Is become the corner stone.] Sect. 4  
What, or how manifold is the use of this corner stone? Quest.  
Twofold, namely 

First, Answ. that it should be the headstone of the building, which sustains the whole house: yea by being placed in the corner, it doth conjoin two walls in one, the Jews and Gentiles.  
Secondly, that it should be a stone of offence to all that perish; and that 

I. Per modum offensionis, because many are offended therewith. And  
II. Per modum condemnationis, because many shall be judged, and condemned thereby.    
First, some perish by falling upon this stone, and by being offended therewith.  
Secondly, some perish by reason of this stones falling upon them.      

CHAP. XXII.  
Verse. 1, 2, 3. VERS. 1.2, 3. And JESUS answered, and spoke unto them again by parables, and said; The Kingdom of heaven is like unto a certain King, which made a marriage for his so●●● and sent forth his servants to call them that were bidden to the wedding, and they would not come etc. 
§. 1. And JESUS answered, and spoke unto Sect. 1 them.]  
To how many sorts of m●n doth CHRIST speak? Quest.  
To this a learned Friar answers, Answ. (Dormisecurè de temp. serm. 41.) That Christ speaks to four sorts of men, namely  
First, to those who are ignorant, as a gracious instructor, and teacher; for he admonisheth the simple, and gives to the ignorant wisdom and knowledge.  
Secondly, he speaks to those who pray, as a sweet and cheerful Comforter; for those who pray in his name shall be heard, and their requests granted, if it may be for God's glory, and their good.  
Thirdly; he speaks to those who are penitent, as a faithful peacemaker, and gracious reconciler; for he speaks peace to the consciences of those who are truly sorry and contrite for their sins.  
Fourthly, he speaks to obstinate and obdurate sinners, as a wrathful Judge, and terrible avenger. For unto such he will speak in his anger, and vex them in his heavy displeasure.  
Sect. 2 §. 2. The Kingdom of heaven is like unto a certain King, which made a marriage for his Son.]  
CHRIST (we see here) doth express our union and communion with him, by a marriage, because it is a spiritual marriage indeed. Whence divers questions may be propounded.  
Quest. 1 Whether is our union and communion with CHRIST in all things like unto a marriage or not?  
Answ. No: for death divorceth and separateth the husband from the wife, and the wife from the husband; but not us from CHRIST, death being the consummation of the marriage of the soul with CHRIST. We are  
First, contracted unto Christ; and that is when we enter into a new Covenant with him, and give ourselves wholly unto him, to serve him, and to depend upon him.  
Secondly, we are married unto CHRIST in our souls; and that is at the day of death, when the soul comfortably enjoys the presence of CHRIST.  
Thirdly, we are married unto Christ, both in soul and body, for ever; and that is at the day of judgement, or Resurrection, when the body being conjoined unto the soul they shall both enjoy CHRIST with unspeakable joy and blessedness.  
Quest. 2 Wherein doth our union and communion with CHRIST resemble a marriage?  
Answ. 2 First, as at corporal marriages there is joy, so also is there at this spiritual: For  
I. The Father rejoiceth in the Bridegroom his Son. Matth. 3. This is my beloved Son. And  
II. The Bridegroom rejoiceth in the Bride. And  
III. The Bride rejoiceth in the Bridegroom. For the prpofe of this particular and the form●● read salomon's Song; wherein is lively expressed both the joy and delight of Christ in his Church, and of the Church in Christ. And  
iv The Friends of the Bridegroom and Bride rejoice at this marriage; now these friends are the Angels, and therefore it is said, That th●●● was joy in Heaven, when the Bride was married to the Lamb.  
Secondly, as there is pomp and bravery at corporal Answ. 2 Marriages, so is there at this Spiritual: the Bridegroom decks and adorns himself that he may be amiable in the eyes of his wife, and the Bride trimmes and tricks herself, that she may be beautiful in the eyes of her Husband. Read Psal. 45. Where the rich and royal Robes of CHRIST and the Church are lively portrayed. Answ. 3  
Thirdly, as there are Feasts and banquets at corporal Marriages; where the guests fit at the table; so at the day of Judgement when the marriage of the Church shall be consummate, than all the Elect shall sit with Abraham, Isaac, and jacob, in the Kingdom of God, and shall feast with the Lamb.  
Who are invited and called to this Spiritual Quest. 3 marriage of Christ?  
Hereunto are called both  
First, the Jews, by the Prophets of the Lord; Answ. and by Christ himself. And also  
Secondly, the Gentiles, by the Apostles and Ministers of Christ: And therefore we must not neglect this call, but labour that we may be married unto our Lord Christ, by an everlasting covenant.  
Why must we be thus careful to be married Quest. 4 unto Christ?  
First, because he is the Son and Heir of the Answ. 1 King of Kings; and therefore we can no way be so much advanced, raised, and promoted, as by this marriage, 1 Corinth. 3.21. All things are yours if ye be Christ's, saith the Apostle: yea Christ is the Son of God, and God with God; and therefore if we be united unto Christ, we are engrafted (as it were) into God, and made his children. Answ. 2  
Secondly, Christ is adorned with all virtues and graces, and is worthy of all praise; but we are destitute and deprived of all graces and virtues, and worthy of nothing but shame and disgrace. And therefore great reason there is that above all things we should labour to contract this marriage, and unite ourselves unto Christ. Here observe what Christ is without us, of himself, and what we are of ourselves without Christ.  
I. Christ of himself without us, is  
First, most fair yea the fairest amongst men. Psalm. 45. And  
Secondly, most rich; for all Power is given to him, and all things are his. And  
Thirdly, most noble; he being the only begotten Son of God. And  
Fourthly, most virtuous and gracious; all graces being in him without measure.  
II. We of ourselves without Christ, are  
First, most deformed and loathsome to look upon, Ezech. 16. And  
Secondly, most poor and beggarly, destitute of all grace and goodness; Revel. ●. 18. And  
Thirdly, most base of birth, our Father being an Amorite, and our Mother an Hittite, Ezec. 16. And  
Fourthly, most vicious, having the seed and spawn of all manner of iniquity in us. And therefore seeing there is such an immense and vast disproportion between our Lord and us, how should we desire this marriage, how should we endeavour after it, and how happy should ●●e ●●●ke our selves, if Christ would but vouchsafe to cast the eye of his love upon us?  
Answ. 3 Thirdly, this will be a most fortunate and happy march unto us; and therefore it is not without cause that we should labour so earnestly to effect it, Here observe, That our marriage with Christ is 

First, Conjugium pacificum, a peaceable marriage; for by this new covenant we obtain pardon and remission of all our sins, and are reconciled unto God, jerem. 31.33, 34. Rom. 5.1.  
Secondly, Conjugium faecundum, a fruitful marriage: under the Law we were barren of all good works, it enjoining us to do those things, which we lacked power to perform: but Christ gives us power in some measure to do that, which he requires of us, and so under the Gospel we become fruitful in every good work.  
Thirdly, Conjugium amabile, a loving marriage; for as the husband and wife are one body, so is CHRIST and his Church, Ephes. 5. The husband calls the wife his delight, Esa, 62.6. And the wife answers the husband, That she loves him with her whole heart, Psalm. 18.2. And hence follows that sweet Sympathy and kind Communion between Christ and his Children who are married unto him.  
I. As Christ suffered in the flesh, so doth his spouse the Church, 1. Peter 4.1.  
II. As Christ was crucified, so the Church crucifieth her carnal members, Colos. 3.5. Galath. 5.  
III. As Christ died, so by little and little the old man dies in the faithful, john 11.25.  
iv As Christ was buried, so by Baptism we are buried into his death, Rom. 6.  
V As Christ is now in glory, so the faithful shall be glorified with him at the last, Colos. 3.3. and 1. john 3.  
VI As Christ bore our infirmities, so he is still sensible of our miseries; as appears by his own words unto Saul, when he persecuted the Church; Saul Saul why persecutest thou me? Acts, 8.  
Fourthly, Conjugium insolubile, a knot never to be untied, a match which can never be unmade; and a marriage which shall never be made void. Death may separate husbands and wives, and dissolve corporal marriages, but nothing shall separate the faithful from Christ, Rom. 8.36. etc. And therefore seeing it is so peaceable, fruitful, amiable, & in dissoluble a marriage, we may safely conclude, that it is a happy marriage, and because happy, therefore worthy to be laboured for.    
Quest. 5 When are we invited, and called unto this marriage?  
Answ. When we are invited, and called to come unto the Table, and Supper of the Lord.  
Quest. 6 But may we not (when we feel ourselves weak in faith, and obedience) abstain from coming unto, and forbear the Lords Table?  
First, we are made the worse by abstaining; and therefore we must not forbear to come. The longer the wounded person absents himself from the Answ. 1 Surgeon, the worse his wound grows.  
Secondly, they who fear to come, and forbear Answ. 2 coming to the Lords Table, because they are weak, dishonour God, as though he would accept of none but strong men in CHRIST JESUS.  
Thirdly, by abstaining from the Lords Table, Answ. 3 we shall proclaim ourselves to be Hypocrites, because if we were not such, we might come, having a warrant to come though we were weak, 2. Chronic. 30.19. etc.  
Fourthly, those who abstain from coming Answ. 4 upon a pretence of infirmity and spiritual weakness, give ill example unto others, and cause others to censure them as contemners and neglecters of the Sacrament, seeing they refuse to come although God hath invited them.  
Fifthly, to forbear coming upon such a pretence, Answ. 5 is contrary to the Apostles charge, who commands us not to examine ourselves, and so stay away, but to examine ourselves and then to come, 1. Corinth. 11.28. Let a man therefore examine himself, and so let him eat, etc.  
Sixthly, those who are most unfit to come unto Answ. 6 the Lords Table in their own conceit, are most fit in God's opinion: and therefore by no means such must forbear coming.  
Seventhly, we must take heed how we deny, or Answ. 7 refuse to come when we are invited, lest we thereby incur the wrath and anger of God, and cause him in his wrath, to deal with us as he did with those who here would not come, when they were called to the wedding, verse 3.7.  
What resemblance was there between the Passeover, Quest. 7 and this marriage of the Lamb, the Eucharist?  
First, the Paschall Lamb was Answ. 1  
I. A token of perseverance in Religion, notwithstanding afflictions and persecutions. And  
II. A memorial of our deliverance from Egypt. And  
III. A Thanksgiving for the slaughter of the first borne in Egypt. And  
iv A Lamb called the Lords Passeover, although it be but a sign of his Passeover.  
Secondly, the Lord's Supper is Answ. 2  
I. A token of perseverance in profession, though we be persecuted for it, for CHRIST'S sake. And  
II. A memorial of our redemption from death sin, and Hell. And  
III. A Thanksgiving for the death of Christ. And  
iv Called the body of CHRIST, although it be but the Sacrament of CHRIST'S body unto us.  
What resemblance is there between Baptism, Quest. and this Sacrament of the Lords Supper?  
First, Baptism is Answ. 2  
I. That, whereby we testify our entering into Christ's body. And  
II. The badge of our faith. And  
III. Our initiation in God's worship.  
Secondly, the Eucharist is, that,  
I. Whereby we testify our union with Christ's Answ. 2 whole body. And  
II. A token of our love to God and our Neighbour. And  
III. That whereby we testify our continuance in God's worship.   
Verse. 11, 12, 13, 14. VERS. 11, 12, 13, 14. And when the King came in to see his gnosts, he saw there a man, which had not on a wedding garment, And he saith unto him; Friend how camest thou in hither, not having a wedding garment? And he was speechless. Then said the King to his Servants, bind him hand and foot, and take him away, and cast him into utter darkness, there shall be weeping and gnashing of teeth. For many are called, but few are chosen. 
Sect. 1 §. 1. He saw there a man.]  
Observe. Our Saviour by these words would teach us, That God's eye is upon all his guests that comes to his Table. Read Zephan. 1.12. Hebrew. 4.13.  
Quest. Why doth God observe all that come to the Sacrament of Christ's Supper?  
Answ. 1 First, God hath decreed to judge all things, yea the most secret things; and therefore he observes all things, yea even our hearts, and reins.  
Answ. 2 Secondly, GOD hath ordained to give to every man according to his works; and therefore he observes both the works, hearts, and desires of all.  
Sect. 2 §. 2. Friend how camest thou in hither?]  
Obser. Our Saviour by this loving compellation Friend, would teach us, That God deals in a peaceable manner even with Sinners; as we see by his dealing with Adam, Eve, and Cain. Genes. 3.  
Quest. Why doth the Lord deal so friendly with wicked men?  
Answ. 1 First, because this manner of dealing of the Lords with men, makes them see their faults the more evidently. And  
Answ. 2 Secondly, because hereby also God shall be justified in his Judgements. And  
Answ. 3 Thirdly, because hereby God would teach us to moderate all dissensions, suits, and differences that arise betwixt us and our brethren, with the spirit of meekness, and in love, laying aside all bitterness, envy, malice, rancour, and the like.  
Sect. 3 §. 3. Not having on a wedding garment.]  
Obser. Our Saviour by these words teacheth us, That God is very angry, and will severely punish all those who come without the robe of CHRIST'S righteousness unto his Table.  
Quest. How, or, by what means may we obtain this wedding garment? Seeing it is so dangerous for us to come without it unto this holy Sacrament of the Lords Supper.  
First, we must be careful to strip us of our Answ. 1 rags, and dis-robe ourselves of all our sins. We must put of the old man of sin, before we can be clothed with this wedding garment. Read Isaiah, 5.5, 7. Ephes. 4.22.  
Secondly, we must desire this garment, and long Answ. 2 to be clothed with CHRIST, and to be found having on his righteousness: Yea we must seriously long for CHRIST before all other things. Read Psalm 27.4. and 42, 2. and Esay, 55.1. Philip. 3.9.  
Thirdly, we must seek it where it may be Answ. 3 had; that is, in the word, with watchfulness and prayer. Read 1 Corinth. 10.16. and james 1.18.  
§. 4. Take him away, and cast him forth.] Sect. 4  
Because our Saviour here saith, that this presumptuous and unprepared person was utterly rejected and cast off by God, it will not be amiss to propound a question or two concerning these terms of Rejecting, casting off, and casting away.  
How manifold is casting off, Quest. and casting away.  
Twofold, Answ. namely  
First, Literal and Historical, and this is either  
I. Of living Creatures: as Genesis, 21.15. Hagar cast away her Son Ishmael. Or  
II. Of inanimate things; and thus  
First, some cast away their Jdols, and strange Gods: as Genesis, 35.2. Isa, 31.7. Ezechiel, 20.7.  
Secondly, some cast away their weapons: as 2. Samuel, 1.21.  
Thirdly, some reject their meat; this Paul would have none to do, but to eat what is set before them, and give thanks, 1 Timothy, 4.4.  
Fourthly, some reject and cast away their riches, and possessions; as Eccles. 3.6.  
Fifthly, some reject their houses and habitations: as 2. Chron. 11.14.  
Sixthly, some cast away their garments: as Ezechiel, 26.16. jonah 3.6. Mark 14.52.  
Secondly, Metaphorical, and Figurative; and thus it is either referred,  
I. To the Church, whom God saith was cast out (Ezech. 16.5.) into the Fields, that is, deprived, and destitute of all help. Or  
II. To men; and that many ways: For  
First, sometimes man rejects, casts off, and slights man: as Psalm. 22.6. Lament. 3.45. Esa, 54.6. and 66.5. Yea even sometimes the Ministers and Prophets of the Lord, 1. Samuel 8.7.  
Secondly, sometimes man rejects, and casts off God; and that divers ways, viz. either,  
I. By casting off the Law, Commandments, and obedience of God; as Levitic. 26.43. and 1. Sam. 15.23. and 2. King. 17.15. Esa. 5.24. Hose, 19.17. Amos, 2.4. Or  
II. By casting off the Lord himself: as 1. Samuel 8.7. Or  
III. By casting off and slighting the correction of God, Proverb. 3.11. and 15.32. Or  
iv By slighting divine and heavenly wisdom, Proverb. 8.33. Or  
V By rejecting the protection of God: as Esa. 8.6. it is said, The people cast away the waters of Shiloah; that is, they were not content with those defences; they had, nor would adhere to the promise of God, who had said that he would preserve them, and by his own holy arm and power save them from all their Enemies, but provided other prohibited and humane helps for the driving away of their Enemies. Or  
VI By slighting; and rejecting the Sacrifices of God: as 1 Samuel, 2.29.  
Thirdly, sometimes man rejects, and cast off, and away his sins: as Romans 13.12. Or  
III. It is referred sometimes to God, who is said to reject, and cast of man: as Levit. 26.11, 44. and 1 Samuel 15.23. jerem. 22.28. Ezech. 32.4. Hose 9.17. Now in this Rejection observe these three things; to wit,  
First, God rejects, and casts off none without their fault, and demerit, job. 36.5.  
Secondly, God will never indeed reject, and cast off his elect people, Esa. 41.9.  
Thirdly, yet notwithstanding;  
I. Man falsely imagines oftentimes that God hath cast off his peculiar people: as jerem, 33.44. The Lord hath cast off his people: They looking upon the present miseries and calamities of the Lords people, judged them thereby to be wholly rejected of God.  
II. Sometimes particular Saints may falsely think themselves to be rejected of God: as jonah did, I have said, I am cast out of thy sight. jon. 2.4.  
III. Yea sometimes GOD doth indeed reject and cast off a people, with whom he hath made an external and conditional covenant: and thus the Jews are rejected and cast off.  
Quest. 2 Why doth God reject and cast off any particular person or people?  
Answ. 1 First, because they slight and neglect the Sacrament: and thus he rejects those who refuse to come to the wedding when they are invited.  
Answ. 2 Secondly, because they come unreverently, and unpreparedly to this holy Sacrament: and thus he rejects this man who came without a wedding garment.  
Answ. 3 Thirdly, because they reject his word, and Law, and thus he rejected Saul, 1 Samuel, 65.23.  
Quest. 2 Why will not God cast off utterly any of his Elect people.  
Answ. The principal causes are these; namely,  
First, his own free Mercy, and Love, Levitic. 26.44. Esa. 54.6. Secondly, his Covenant made with them, Levit. 26.44, 45. Thirdly, his Truth, Levit. 26.44, 45. Fourthly, because he is their God. Levit. 26.44. Esa. 41.9. Fifthly, because they are the servants and people of God, Esa. 41.9. Sixthly, because they are elected by him, Esa. 41.9. Seventhly, because his love is constant and immutable, jerem. 31.36, 37.  
Quest. 4 What is the fruit of man's rejecting of God?  
Answ. When man shall reject either God, or his word, or his Sacraments, or his correction, or his protection and providence, and the like; he may then expect these things; viz.  
First, the desolation, ruin, and destruction of the Land; that is, if the rejection of God be general and national, Levitic. 26.43. and 2 Kings 17.15, 18. Hos. 9.17. And  
Secondly, the wrath of God; 2. King. 17.15, 18. Esa. 5.24. And  
Thirdly, the invasion of enemies; this is also to be understood of a general casting off God. Read Esa. 8.6, 7. And  
Fourthly, the evil of punishment, either upon their bodies or estates, Levitic. 26.43. And  
Fifthly, eternal condemnation: thus because this man cast off the fear of God, and presumptuously approached into his presence, clothed with his sins, therefore he is here cast into utter darkness.  
§. 5. Into utter darkness.] Sect. 5  
We see here that this poor miserable man is cast into utter darkness (that is, into the eternal torments of Hell) because he came to this spiritual wedding without a wedding garment. Whence it may be demanded;  
Why doth the Lord punish transitory, Quest. and temporary sins, with perpetual punishment, and eternal condemnation?  
First, because man sins against God in aeterno Answ 1 suo,. as long as he lives; therefore he shall be punished by God, in suo aeterno; as long as he lives; that is for ever and ever.  
Secondly, the stain, blot, guilt, and pollution of Answ. 2 sin is eternal, never to be wiped off, and therefore the fire and torments of Hell are eternal;  
Thirdly, the sin committed is an offence against Answ. 3 an infinite God; and therefore the punishment ought to be infinite, and that not only in bitterness, but in duration and continuance also.  
Fourthly, man by his sin and fall lost a good Answ. 4 which else would have been eternal; and therefore he hath justly acquired an eternal evil.  
Fifthly, the will of wicked men is eternal in evil; Answ. 5 for they would sinne for ever if they could; and therefore it is just with God for ever to punish them.  
Sixthly, the principal faculties err infinitely; and Answ. 6 therefore deserve infinitely, and eternally to be punished: For I. When the reasonable faculty prefers a finite thing before an infinite, it errs infinitely in judging. II. When the concupiscible faculty prefers a finite thing before an infinite, it errs infinitely, in desiring. III. When the irascible faculty prefers a finite thing before an infinite, it errs infinitely in adhering. And therefore when men in their judgements, and affections, & actions, prefer evil before good, sin before grace, Earth before Heaven, and the Devil before God, they err infinitely, and therefore deserve eternally to be punished.  
Seventhly, the wicked reprobate can never truly Answ. 7 repent him of his sins committed; and therefore God will never change his sentence, or their punishment.  
§. 6. Weeping and gnashing of teeth.] Sect. 6  
What are the torments of Hell? Quest.  
Intolerable cold, and unquenchable heat: Answ. whence the holy Ghost here mentions Weeping and gnashing of teeth.  
First, weeping which comes from the moistness of the eyes, is occasioned & provoked by heat.  
Secondly, the gnashing of the teeth comes from cold, August. de gaud Elect & damnat. imp. Or  
I. Weeping cometh because of that fire, which can never be quenched. And  
II. Gnashing of teeth because of that worm which never dies. Or  
First, weeping cometh from sorrow. And  
Secondly, Gnashing of teeth from fury, and rage, Bernard. Acts 7.54.  
Quest. 2 Why will wicked men thus weep for sorrow, and gnash their teeth for anger and madness?  
Answ. Because their misery is unspeakable, their condition most miserable, their torments intolerable, their case deplorable, and their pains irremediable. For  
First, they live so as always a dying, but so die as that they always live. And  
Secondly, they which torment, and inflict punishment shall never be weary; and those who are tormented and punished shall never be killed. And  
Thirdly, at the day of Judgement when this weeping and gnashing of teeth shall begin, they shall be deprived of all comfort, and plunged into the pit of perpetual pain; For  
I. If they look below them, they shall see Hell, which gapes for them.  
II. If they look above them, they shall see an angry Judge, who frowneth upon them.  
III. If they look within them, they shall see a gnawing worm of conscience.  
iv If they look without them, they shall see the world and Elements on fire. And thus nothing remains for them, but a certain fearful looking for of Judgement to come.   
Verse. 16 17. VERS. 16, 17. And the Pharisees sent out unto him their Disciples, with the Herodians saying, Master, we know that thou art true, and teachest the way of God in truth; neither carest thou for any man: for thou regardest not the person of men; Tell us therefore, what thinkest thou? Is it lawful to give tribute unto Caesar, or not? 
Sect. 1 §. 1. We know that thou art true.]  
Quest. How many good properties of a good Master do these Disciples observe, and confess to be in CHRIST?  
Answ. These three, namely 

First, that he is true; that is, a constant affirmer of truth, and a stranger to lies, dissimulation, and falsehood. And  
Secondly, that he teacheth the way of God in truth; they call the Law and the Commandments of God, the way of God; and they confess that Christ is a sincere and faithful interpreter of them. And  
Thirdly, that he careth for no man; that is, as they will expound it, that he regardeth not the person of any, that is, neither of Caesar, nor Herod, nor the Pharisees, nor their Rulers. And these are indeed three excellent good properties of a good Preacher, and were truly in CHRIST.    
Sect. 2 §. 2. And teachest the way of God in truth.]  
Quest. How manifold is truth, and what truth is here meant?  
There is a double truth, to wit, Answ.  
First, Veritas Christi, the truth written; and of this they speak in this place, Thou teachest the way of God in truth.  
Secondly, Veritas Christus, the truth begotten; and of this Christ speaketh John 14.6. I am the truth. Now Christ did the former Doctrinally, and he was the latter Essentially, Squire. 2 Thes. 2. Page 565.  
§. 3. Thou regardest not the person of any.] Sect. 3  
What is meant by this word Person? Quest.  
First, sometimes it is taken for quality, or estate; Answ. 1 and thus here, Thou regardest no man's Person; that is, thou respectest not the quality, greatness, place or authority of any.  
Secondly, sometimes it is taken for a substance, Answ. 2 or for a thing subsisting by itself, Ratione individuâ, sed finitâ: and thus Angels and men are Persons.  
Thirdly, sometimes it is taken for a substance Answ. 3 subsisting by itself, Ratione individuâ, sed infinitâ, et immensâ; and such are the persons in the divine essence, which are indeed distinct, but cannot be disjoined, because they are of the same nature and essence: yea they are the very divine essence itself.  
§. 4. Is it lawful to give Tribute to Caesar?] Sect. 4  
I wholly omit the explication, and unfolding of this question, because if the Reader would see it illustrated to the life, and followed home, together with the four following verses, let him read Mr. Weemsè, Of the Judicial Law of Moses, Lib. 1. Chap. 13. Page 49. unto Page 54.   
VERS. 19, 20, 21. And JESUS said, Verse. 19.20, 21. show me the tribute money; and they brought unto him a penny. And he saith unto them, whose is this image and superscription? They say unto him Caesar's. Then saith he unto them, Render therefore unto Caesar, the things which are Caesar's, and unto God the things which are Gods. 
§. 1. And they brought unto him a Penny.] Sect. 1  
What was this penny? Quest.  
This penny was their Tribute money. Answ. For the better understanding hereof, observe, That there were two sorts of pence in use among the Jews, namely.  
First, the common penny, which valued of our money 7. d. ob. and of this our Saviour speaks, Chapt. 18.28.  
Secondy, the penny of the Sanctuary, which valued, 1. s. 3. d. of our money, and was answerable to their Didrachmum, and of this St. Matthew speaks in this place; for their Tribute money was Didrachmum, as before hath been showed upon Chap. 17.24. Tremel. in hunc locum.  
This Didrachmum, or half Shekel, was formerly paid by the Israelites, every year after they were twenty years old, towards their Temple, Exo. 30.13. (Aben Esra in Nehem. 10.32.) Now Caesar by taking away this money from the Temple, and changing it into a Tribute for his own coffers, did in truth take away from God that which was GOD'S. Hence is the question here proposed unto CHRIST [Is it lawful to give tribute to Caesar or not?] Christ answereth, Render unto Caesar the things which are Caesar's, and unto God, the things that are Gods.  
Sect. 2 §. 2. Give unto Caesar the things which are Caesar's.]  
Quest: 1 Why doth not our Saviour answer the question directly? That is, either affirmatively or negatively, either that it was lawful to pay Tribute unto Caesar or unlawful?  
Answ. Because the question was altogether full of peril; For  
First, if he affirm that it is lawful to pay tribute, than he incurs the hatred of the people; because  
I. It was a sore, and grievous thing for them to pay Tithes, first fruits, oblations, and an annual penny unto the Temple; and either besides that Didrachmum which they paid unto the Temple, pay Tribute to Caesar (as some think) or else have that Didrachmum, which they paid towards the repairing of the Temple, seized upon by Caesar, and converted unto his own proper use, as others think. Now this paying of Tribute to Caesar was so detestable; and burdensome unto the Jews generally, that our Saviour had incurred their hatred, if he had answered affirmatively to the question propounded.  
II. It seemed an unjust, and unequal thing, that the Children and seed of Abraham should give, and not rather receive from the Gentiles tribute and custom: and therefore if Christ had directly affirmed the question, he had lost the love of the people.  
Secondly, if he deny the question, and say that it is not lawful for them to pay any such Tribute unto Caesar, than he provokes the anger of the King against him. For it was a capital crime to deny this; as Gamaliel afterwards showed, who relateth how judas of Galilee perished for this same cause, Acts 5.37. And thus it was dangerous either to deny or to affirm this question.  
Quest: 2 What direct answer doth our Saviour give to this question?  
Answ. 1 First, that Magistrates have power over their Subjects: and hence he frameth this Argument:  
Major. It is fit and behooveful to give to every man his own; and consequently it is equal for Subjects to pay tribute to their Governors. This proposition is implied.  
Minor, But the Roman penny which ye use and pay, is a sign of their Sovereignty, and Lordship over you. This proposition is expressed, verse 18, 19, 20.  
Conclusio. Give therefore unto Caesar, the things which are Caesar's, and unto God the things which are Gods. For God and Caesar are not contrary, but subordinate Magistrates; GOD is the chief, and Caesar subordinate. And therefore render to both of them what is theirs. This is expressed, verse 21.  
Answ. 2 Secondly, Christ in answering, Give unto Caesar that which is, Caesars, doth plainly imply, that it is lawful for them to pay this tributary penny unto Caesar. And that.  
I. Because the penny was Caesar's, both in regard of the matter, and form. And  
II. Because it was but a kind of requital paid unto Caesar for his patronising, and defending of them: And therefore our Saviour saith, Reddite; Render unto Caesar etc. And  
III. Because this penny was a very tolerable Tribute.  
Whether is it lawful for Subjects to disobey Quest: 3 their Sovereigns, if so be, that for some heinous crime they be excommunicated by the Church, or Clergy, or some of them?  
First, the Papists say, that if Princes be excommunicated Answ. 1 by the Pope, their people, and subjects are not bound to obey them, so long as they are under that Ecclesiastical censure.  
Secondly, we the Protestants answer, That the Answ. 2 Law and word of God doth enjoin and require, that Subjects should obey their Sovereigns in all just and lawful things, and not shake of this yoke of obedience upon any ground whatsoever. And this is grounded upon this answer of our Saviour's, Give unto Caesar that which is Caesar's, and unto G●d that which is Gods: and also upon St. Paul's testimony Titus 3.1. and St. Peter's. 1. Peter 2.13. If the Reader would see this question largely and learnedly prosecuted, I refer him to Bp Davenant, Determine. qu. 48. Page 227, etc.  
Whether is the Pope the Caesar, and Sovereign Quest: 4 Lord of the whole World?  
First, some of the Papists say, that the Pope is Answ. 1 Sovereign Lord of all the world, or at least of all the Christian world; and that the Princes of the Earth are but his Vice-gerents, and Lieutenants. Although this opinion hath great Patrons, yet Bellarmine (de Pontif. Lib. 5. cap. 2. 7. et 4.) very confidently, and learnedly refuteth the same.  
Secondly, Bellarmine there saith, That the Pope Answ. 2 is not sovereign Lord of the whole world, nor of any part thereof, and therefore he may not at his pleasure intermeddle with the affairs of Princes. Now herein  
I. He shows that the Pope is not sovereign Lord of the whole world; and proves it by this undeniable ground, because he is not Lord of those provinces which are possessed by Infidels.  
His Argument seems to be this.  
Major. He who is not Lord of those provinces and Lands which are possessed by Heathens, and Infidels, is not Lord of the whole world.  
Minor. But the Pope is not Lord of those Provinces and Lands which are possessed by Heathens and Infidels.  
Conclusion. Therefore the Pope is not Lord of all the whole World.  
The Major is unanswerable, because he cannot be Lord of the whole world, who is not Lord of every Kingdom, Province, and Jland thereof.  
The Minor he demonstrates thus:  
First, because Christ committed none but only his sheep to Peter; and therefore gave him no authority over Infidels, which are not his sheep, 1. Corinth. 5.12.  
Secondly, because dominion and the right of Princes, is not founded in grace or faith, but in freewill and reason, and hath not sprung from the written Law of Moses, or CHRIST, but from the Law of Nations, and Nature which is most clear, in that God both in the old and new Testament approveth the Kingdom of the Gentiles and Infidels as is evident both from Daniel 2.37. and this place, Give unto Caesar the thing that are Caesar's: with whom St. Paul agreeth requiring the Christians, Rom. 13.5. of his time, not only to pay tribute to Heathen Kings, but also to obey them for conscience sake; which men were not bound to do, if they had no authority and right to command.  
II. Bellarmine shows, that the Pope is not temporal Lord of the Christian world; And that  
First, because if the Pope were sovereign Lord of all the Christian world, than Bishops should be temporal Lords of their Cities, and the places adjoining subject to them, which the Papists will not affirm.  
Secondly, he shows this out of the confession of Popes; Pope Leo confessing, that Martianus the Emperor, was appointed to the Empire by God: he reciteth also the confession of Gelasius writing to Anastasius, and also of Gregory.  
III. He shows, that the Pope is temporal Lord of no part of the World, in the right of Peter's successor, and Christ's Vicar. For  
First, CHRIST neither invested Peter nor his successors with any Kingly authority. Nor  
Secondly, was Christ himself while he was on the Earth, a temporal Lord or King; and therefore much less gave any temporal dominion or Kingdom to his Apostles.  
Answ. 3 Thirdly, we answer with divers Romanists, that the Pope may not at all intermeddle with the disposition of Earthly Kingdoms, or restrain, or depose Princes, how much soever they abuse their authority. If the Reader would see both this and the former answer illustrated, I refer him to Dr. Field of the Church, Lib. 5. Cap. 44, 45.  
Quest: 5 What is due unto Caesar's, and earthly Kings, that our Saviour here bids us to give unto Caesar what is due unto him?  
Answ. 1 First, unto earthly Kings and Princes we own Honorem, honour; and therefore St. Peter saith, Fear God, and honour the King, 1. Peter 2. If it be demanded.  
Quest: 6 How must we honour them? I answer.  
I. We must esteem honourably and venerably of them: as the people did of David, 2. Sam. 18.  
II. We must both know and acknowledge their superiority over us.  
III. We must pray for them unto God, 1. Timoth. 2.1, 2.  
iv We must show a fitting submissive reverence in our carriage before them.  
V We must reverence and honour their Majesty and state, as divine. Psalm. 82.6.  
What if Kings or Magistrates be wicked, or Fools?  
Suppose they be, yet they must be honoured; and that  
First, by hiding, covering, and concealing of their infirmities. And  
Secondly, by praying hearty unto God for them.  
Secondly, unto earthly Kings and Princes we Answ. 2 own Obedientiam, obedience, and that general in politic things, because we are commanded to be subject to the higher powers, Rom. 13.1.  
Thirdly, we own unto them Tributum, Tribute, Answ. 3 and therefore St. Paul saith, Give tribute to whom tribute is due, Rom. 13.  
§. 3. And give unto God that which is his.] Sect. 3  
What do we owe unto God? Quest.  
First, it is our duty to worship him, as himself Answ. 1 prescribes. And  
Secondly, to prefer his precepts before the Answ. 2 command and authority of the Magistrate.   
VERS. 23. The same day came to him the Sadduces, which say, there is no Resurrection. Verse. 23 
What are the principal errors, Quest. and erroneous opinions of the Sadduces?  
Their Dogmata, Canons, Answ. or constitutions were these; to wit,  
First, they rejected the Prophets, and all other Scripture, save only the five Books of Moses, (joseph Antiq. Lib. 13. Cap. 18.) Therefore our Saviour when he would confute their error concerning the Resurrection of the dead, he proves it not out of the Prophets, but out of Exodus 3.6. I am the God of Abraham, the God of Isaac, and the God of jacob; in this Chapter verse 32.  
Secondly, they rejected all traditions; whence  
I. They were called (Minai) that is, Heretics, in respect of the general opposition between them and the Pharisees;  
First, because the Pharisees were in repute the only Catholics: And  
Secondly, because in their doctrine, the Pharisees were much nearer the truth then the Sadduces. And  
II. In respect of this particular opposition, in the one's rejecting, the others urging of traditions, the Sadduces were termed (Karaim) Biblers or Scripturists, Drusius de trib. Sect. Cap. 8. Lib. 3 Page 130.  
Thirdly, they said there was no reward for good works, nor punishment for ill in the world to come. Hence St. Paul perceiving that in the Counsel, the one part were Sadduces, and the other Pharisees, he cried out, Of the hope, that is, of the reward expected, and of the Resurrection of the dead, I am called in question, Acts. 23.6.  
Fourthly, they denied the Resurrection of the body, Acts 23.8. and in this verse.  
Fifthly, they said, that the souls of men are annihilated at their death. joseph de Bello Lib. 2. Cap. 12.  
Sixthly, they denied Angels and Spirits, Acts 23.8. For a further amplification and illustration of these three latter errors I refer the Reader to junius Parallels, Lib. 1. Parallel. 42. Page 64. 65.  
Seventhly, they wholly denied, Fate, and Destiny, and ascribed all to man's freewill, joseph. Lib. 13. Cap. 9   
Verse. 28.29, 30. VERS. 28, 29 30., Therefore in the Resurrection whose wife shall she be of the seven? for they all had her. JESUS answered and said unto them, ye do err, not knowing the Scriptures, nor the power of God; For in the Resurrection they neither marry, nor are given in marriage, but are as the Angels of God in heaven. 
Sect. 1 §. 1. Therefore in the Resurrection whose wife shall she be.]  
The Sadduces held (as was showed before) that there was no Resurrection, and here they propound a question (as it seems) to prove from an absurdity, that there shall be none. Whence it may be demanded.  
Quest. How doth it appear against the Sadduces, that there is a Resurrection?  
Answ. 1 First, if there be no Resurrection, the reason is either  
I. Because God is not able to raise up the dead: and to affirm this is impiety, and blasphemy. Or  
II. Because God is able to raise them up, but yet doth it not, because it is altogether unprofitable for men: and to affirm this is ridiculous.  
Answ. 2 Secondly, the godly in this life only differ from the ungodly in hope; and therefore to take away the hope of future glory, were to take away the difference of the righteous and wicked, which St. Paul points at 1 Cor. 15.19.  
Answ. 3 Thirdly, the Martyrs have laid down their lives for the Resurrection.  
Answ. 4 Fourthly, CHRIST our Captain risen again, therefore we also shall rise again.  
Answ. 5 Fifthly, God is the Lord over the dead as well as the living, and therefore in his appointed time he will raise up the dead.  
Answ. 6 Sixthly, because it is a ridiculous thing to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soul, and to deny the Resurrection of the body.  
Answ. 7 Seventhly, it is in the will and power of God, that we should be or not be; and therefore it is in his power to make us immortal,  
Answ. 8 Eightly, the counsel and decree of God, concerning the raising up of the dead is immutable; and therefore the dead shall rise again.  
Answ. 9 Ninthly, nothing is disobedient to the authority and power of God; and therefore the dead shall hear his voice and come forth of the graves.  
Answ. 10 Tenthly, it is necessary that there should be a reward given to men according to their meed; and therefore it is necessary that there should be a Resurrection, justin. Martyr.  
Sect. 2 §. 2. Ye err, not knowing the Scriptures.]  
It is questioned between us and the Church of Rome, whether the Scriptures be necessary, or not; and we affirm, That they are necessary for the people of God, the reading, preaching, and understanding thereof being the only ordinary means to beget faith in us.  
Argum. And this we confirm from this place by this Argument;  
That whereby we are kept from error and doubtfulness in matters of faith, is necessary; but this is performed by the Scripture: Therefore it is necessary. Here two things are to be showed; namely  
First, that the Scripture keepeth us from error: this is clear from these words, ye err not knowing the Scripture: where our Saviour shows, that the ignorance of Scripture was the cause of their error. And  
Secondly, if our knowledge were only builded upon Tradition without Scripture, we should then be doubtful, and uncertain of the truth: Thus St. Luke saith, in his Preface to Theophilus; I have written (saith he) that thou mightest be certain of those things, whereof thou hast been instructed. Whence we conclude that although we might know the truth without Scripture as Theophilus did, yet we cannot know it certainly without it.  
§. 3. But shall be as the Angels.] Sect. 3  
The Papists teach us to pray unto the Saints, and that we may be the easilier induced to learn this lesson, they assure us, That the Saints hear our prayers; and because they fear, we will not credit this without proof, therefore our learned Countrymen who can draw Quidlibet ex quolibet, produce this place for the proof thereof: arguing thus:  
As CHRIST proveth here that in heaven the Saints neither marry nor are married, Object. because there they shall be as Angels:  
So by the very same reason is proved, that Saints may hear our prayers and help us, be they near or fare off, because the Angels do so, and in every moment are present where they list, and need not to be near us, when they hear or help us. Rhemist. sup. §. 4.  
First, our Saviour CHRIST speaketh not of the Answ. 1 souls departed at this time, but after the Resurrection; and therefore the Argument is absurd.  
Secondly, CHRIST doth not in all points compare Answ. 2 the Saints after the Resurrection to Angels, for than they should be invisible and without bodies, as the Angels are: but in that they have no need or use of marriage.  
Thirdly, it is false, that the Angels may be present Answ. 3 in every moment where they list: for they cannot be in more places at once than one, neither are they where they list, but where God appointeth them. Fulke.  
Whether are or aught the Saints and faithful in this life to be like unto the Angels, Quest. and wherein?  
They should labour to be like the Angels, Answ. in these things, namely  
First, in rejoicing at the conversion of sinners, Luke. 15. And  
Secondly, in reverencing the divine Majesty like the Angels, who cover their faces before him, Esa. 6.2. And  
Thirdly, in standing ready pressed, to execute the will of the Lord, as the Angels do, Psal. 103.20, 21. And  
Fourthly, in executing the will of God for the manner as the Angels do; that is, with cheerfulness, with sincerity, and without weariness.   
VERS. 32. I am the God of Abraham, and the God of Isaac, and the God of jacob, God is not the God of the dead but of the living. Verse 32, 
Quest. 1 How, or in what regards is the Lord called Deus viventium, the God of the living?  
Answ. 1 First, Ratione causalitatis & providentiae, because he both created all perfect living creatures, and also provides for all: Now providence hath place only in those things which have an existence or being in rerum naturá: but when God pronounced these words unto Moses, Exod. 3.6. the patriarchs were corporally dead, and their bodies dissolved; and therefore it was necessary, that their souls should remain, and be alive.  
Answ. 2 Secondly, the creature is referred unto God in a real relation which is not founded but only in an entity and being: and therefore that whose God, God is said to be, must needs be really something, and consequently those patriarchs who were not in regard of their bodies, were in regard of their souls.  
Quest. 2 How may we prove or conclude the Resurrection of the body from hence?  
Answ. 1 First, because the reasonable soul being the form of the body, and the substantial part of man hath always a natural inclination unto the body, neither hath a perfect subsiestnce in itself, but doth desire to be in man; now nature doth nothing in vain; and therefore the soul which for a time is separated from the body, shall at last be eternally united and conjoined unto the body.  
Answ. 1 Secondly, because the reasonable soul cannot obtain perfect felicity, until she have reassumed the body, in regard of that natural affection which she hath unto the body. And therefore there shall be a Resurrection of the body.  
Quest. 3 How can this verse stand with Romans 14.9? For it is said  
Here, God is not the God of the dead but of the living. And  
There, CHRIST died that he might be Lord both of the dead and living.  
Answ. Our Saviour here denies that God is the God of the dead, that is, that he will not give grace and glory to those who are corporally dead, and shall rise no more; and hence he doth evince the Resurrection of the dead, by ●his argument.  
Glory cannot be conferred upon dead men, as dead men.  
But glory shall be conferred upon Abraham, and all the faithful.  
Therefore they shall not remain always dead, or in an estate of death, but shall rise again at the last.  
Hence the Apostle saith, That CHRIST is Lord both of the living and of the dead; that is, of all the faithful, who either now live, or are dead, but shall rise at the last day, and of dead shall be made living: as it is said in the Creed, He shall judge both the quick and the dead; that is, those who now are dead shall live again at the last day.   
VERS. 37.38.39.40. Verse. 37 38. etc. JESUS said unto him, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind; This is the first and great Commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself, On these two Commandments hang all the Law, and the Prophets. 
§. 1. Thou shalt love the Lord thy God.] Sect. 1  
Whether can we love the Lord above all things, Quest. as we are here enjoined, by nature, or by grace?  
We cannot love the Lord above all things by nature; Answ. and therefore grace is simply necessary thereunto; as appears thus.  
First, the love of God is shed abroad in our hearts, by his holy Spirit, Rom. 5. and the fruit of the Spirit is love, Galath. 5. yea love is of God 1 john. 4. And therefore without the grace of God, and of his good Spirit, we cannot love him above allthings, or as we ought to do.  
Secondly, we cannot fulfil the Law of God without the grace of God; now love is the fulfilling of the Law: and therefore we cannot love God as we ought without grace.  
Thirdly, except man (in the state of corrupt nature) be healed by grace, he is averse from God, as from the chief and main end, and turned unto the creature, and to himself, as to the principal and last end (as is affirmed both by Thomas and Greg. de Valent.) and therefore a man cannot love God, above all, or as his chiefest good, except by grace he be converted and turned unto God.  
§. 2. With all thy heart, and with all thy soul, Sect. 2 and with all thy mind, (St. Luke. 10.27. adds) and with all thy strength.] Quest. 1  
What is the meaning of these words, and how are heart, soul, mind, and strength distinguished?  
First, by Heart here are understood all the affections, Answ. 1 inclinations, appetites, and desires. For God will be acknowledged the greatest of all, and be loved as the best of all, and above all, and will have our whole affections to be set upon him, as the object of our happiness.  
Secondly, by Soul here is meant that part Answ. 2 which is willing to any thing, or the motions of the will; or briefly, the will and purpose.  
Thirdly, by Mind or Cogitation is meant the Answ. 3 understanding and mind: so much as we know of God, so much must we love him: and therefore when we know him perfectly, we shall love him perfectly 1 Cor. 13.10, 11.  
Fourthly, by strength, all inward actions agreeable Answ. 4 to the Law, of God are meant.  
Against the Popish Counsel of perfection we urge this place, thus:  
We are bound to love God with all our Heart, Object 1 with all our Soul, with all our Mind, and with all our strength: Therefore whatsoever thing there is, whereby we may express the love of God, we are bound by Commandment to do it, it not being left to our own will: For it is a grievous sin not to love God more than we do, if it lie in our power.  
First, Bellarmine (de Monach lib. 2. Cap. 13.) Answ. 1 answers thus, Qui Deum diligit super omnia etc.  
He that loveth God above all things, although he love him not entirely, as perhaps he may, neither doth all things for his sake that lie in his power: yet for all this he esteemeth of God as his chiefest good etc.  
Reply. Although the Jesuit like a Philosopher truly confesseth in another place that Contradictions cannot be true on both parts: yet here like a deceitful Sophister he would obtrude upon us Contradictory speeches, and falsely persuade us that they are true: for he saith, a man may love God perfectly and above all, and yet not love him so much as he is able, that is, imperfectly: and so by his divinity a man may love God above all, and yet not love him above all; for if he did he would refuse to do nothing for God's love, that is in his power.  
Answ. 2 Secondly, Bellarmine answers thus, Diligere cord, animâ etc. est diligere veré, sinceré, non ficté, non simulaté. To l●ve the Lord with all the heart, soul, mind, and strength, is to love him sincerely and truly, not feignedly or dissemblingly.  
Reply. 1 I. This is something but this is not all that is commanded in these words: for if it were so then they also who have the smallest degree of true love do perfectly fulfil this precept; which is absurd.  
Reply. 2 II. There is no one of all the Schoolmen; but have attributed some singular Emphasis, in this enumeration of parts, With all the heart, soul, mind, and strength; and that because the amplitude of the Precepts of God require it, wherein many things are included and folded up in few words, and not one and the same thing in many words. If the Reader would see how this Argument of ours is further excepted against and answered, let him read Ames. Bellarm. enervat. Page. 169. tom. 2.  
Quest. 2 Whether are the duties of the second Table to be performed with all the heart, soul, mind, and strength, or not?  
Answ. 1 First, the duties and works of holiness are to be performed with a greater and more intense power, than the works of righteousness: because unto those, and not unto these doth properly belong this rule, To love with all thy heart, soul, and mind.  
Answ. 2 Secondly, yet we must, not understand this, as though all the power of the soul, heart, and mind were not required in the performing and fulfilling of the duties of the second Table: But  
I. Because this is principally required in the works of Religion, and duties of holiness. And  
II. Because in the works of righteousness, it is not required that we should do them with all our hearts, souls, and minds, in regard of our brethren to whom they are immediately done, but in regard of God and Religion, who commands and enjoys them to be done, and who must be obeyed in all things with the heart. And  
III. Because a man may love his neighbour too much, and with too much intention, in regard of the material act of loving, although not as it is a duty of Religion, or Christian love: but we can no way love God too much, or with too much intention.  
It is here objected, if we ought to love God with all our hearts, than we must not love our Parents? Object 2  
It is lawful to love other things besides God, Answ. but nothing above God. We ought to love our Parents, but not chiefly: because we ought to love all other things for God.  
§. 3. This is the first, and great Commandment.] Sect. 3  
What is contained in this first and great Commandment? Quest. 1  
The worship, service, and love, Answ. which we own unto God: And therefore we ought to have him?  
First, in our Understanding; by knowing of him; and his Attributes, properties, and actions, so fare forth as he hath revealed himself in his word and works 1 Chron. 28.9. john 17.3. Contrary unto this, is spiritual blindness and ignorance. And  
Secondly, we ought to have God in our Will; by desiring to obey him, and by believing in him, and by placing our confidence wholly upon him: Contrary whereunto is infidelity, unwillingness to obey, and confidence and trust, in others, or other things besides God: whether  
I. In ourselves, as Proverb. 28.26. whence comes pride, and arrogancy (Deuter. 8.17.18. Daniel. 4.27. Habuk. 1.16.) and vain glory, or carnal boasting, john. 5.44. Luke. 10.20. Or  
II. In other men, as Isai. 36, 6. and jerem. 17.7. Or  
III. In other things; as Riches (job. 31.24. and 1 Tim. 6.17. Psal. 62.10. jerem. 49.16.) Honour, strong holds, and the like (Obadiah. verse. 3.4, Psal. 146.3.) which are but means given us of God, whereby to glorify him the better; And therefore our duty in regard of these and other good means is, to trust him no less when we have them then when we want them, john 13.15. Now from this Confidence proceeds hope (2 Chron. 20.1. and Isa. 8.17. and Psal. 27.14.) which brings forth spiritual courage; which courage consists in these things, namely  
First, in spiritual security; Psal. 3.5, 6. And.  
Secondly, in constancy in good things. And  
Thirdly, in patience in time of trouble, and adversity: as 2 Samuel. 15.10, 11, 12. and james 5.11. and Hebr. 11.27.  
Thirdly, we ought to have God in our Affections: and that  
I. By loving him: as Deuter. 6.5. Luke. 10.27. and in this place; that as we know and believe him to be good, yea the chiefest good, so we love him above all: and this love is then in truth in us, when we love his word and Commandments (john. 14.15.21.23. Psal. 119.55.97.) and discover our love in often thinking and speaking of God to his glory (Psal. 119.55. Acts. 17.28. james. 1.17. Malach. 3.16.) and by desiring of his presence (2 Tim. 4.8. Psal 27.4. and 422.) and by being zealous of his glory above all things, and doing his will cheerfully, Psal. 16.3. and 119.97, ●31. Contrary to this love is such a love of ourselves and worldly pleasures, as causeth us to leave those duties undone which God requireth of us (1 joh. 2.15, 16.) and spiritual slothfulness (Revelat. 3.15.) and inconsiderate zeal (Luke. 9.54.) whereas the true love of God will move us with Moses and Paul to wish ourselves accursed rather, then that the glory of God should any thing at all be stained by us, Exod. 32.32, Rom. 9.3.  
II. We must have God in our Affections by fearing him, above all other things: because he (above all others) is most powerful and just, Matth. 10.28. Esa. 8.13. Hebr. 12.28, 29. Gen. 18.27. job. 31.23. Now this fear works in us a care to approve ourselves unto God in all things (Proverb. 8.13. Gen. 20.11. Rom. 3.18.) and is a childlike fear, Psal. 130.4. Gen. 39.9. and 1 Peter. 1.17. Opposites unto this fear, are, the servile and slavish fear (1 john. 4.18.) and presumption (2 Samuel. 4.5.7. Eccles. 11.6. Deuter. 29.19.20. jude, 4.) and desperation (Gen. 4.13. and 1 Kings. 19.4. Acts. 16.27. and 2 Cor. 2.7.) Now this good fear of God is then in us, when it is stronger to move us to good, than the fear of men is to keep us from good, or to move us unto evil. And when we do not the good we do only or principally for fear of men, but of God. Now from this good fear proceeds Reverence of the Majesty of God, in regard whereof we should carry such holy shamefastness in all our actions, that no unseemly behaviour proceed from us, that may any ways be offensive to him. This holy Reverence was specially prefigured, Deut. 23.12, 14. Where men are enjoined, when they would ease themselves, to go without the Host, and carry a Paddle with them to cover that withal, which came from them; because (saith the Lord) I am in the midst of them: whereby the impurity and filthiness of the Mind was forbidden, more than of the body, and the equity thereof reacheth also unto us. Contrary hereunto is irreverence, and profaneness, when men regard not how basely, vilely, and unseemly, they behave themselves before God.  
Quest. 2 How is the love of God called the first Commandment?  
Answ. Because it is the Spring and fountain of the rest. Now it is the Fountain of the rest, in a double regard; to wit,  
First, because it is the efficient, and impulsive cause. And  
Secondly, because it is the final cause or end which the rest propose, which is for to declare our love towards God. That is, the love of God constrains us to obey him.  
Quest. 3 Why is the love of God called the great Commandment?  
Answ. 1 First, because it is the end of all the rest of the Commandments, and of our whole Obedience; for therefore we ought to do well unto our Neighbour, because we love God, and that we may show our obedience to him thereby.  
Answ. 2 Secondly, because that is the principal worship, for which the Ceremonial laws were ordained, and so is opposed unto the Ceremonial worship, which was appointed for this Moral law.  
§. 4. And the second is like unto it.] Sect. 4  
Why is the love of our Neighbour called the Quest. 1 second Commandment?  
First, because it containeth the sum of the Answ. 1 second Table; for if we love our Neighbour as ourself, we will neither murder nor hurt him.  
Secondly, because the love of our Neighbour Answ. 2 must rise out of the first Table, even from the love of God.  
How is the second Table like unto the first? or, Quest. 2 Why is it said to be like unto the first?  
First, because the second Table of the Moral Answ. 1 law as well as the first, hath a pre-eminence and excellency above the Ceremonials; and therefore in regard of this dignity and priority, it is like unto the first.  
Secondly, because the same kind of Punishment, Answ. 2 even everlasting Death is threatened against every transgression, as well of the second, as of the first Table.  
Thirdly, in regard of the coherence and dependence, Answ. 3 which the one hath of the other, as the cause and the effect: for a man cannot love his brother, unless he first have the fear of God, whose Image he reverenceth in his brother.  
Fourthly, in regard of the Lawgiver, which was one and the same of both, james, 4.12. And Answ. 4 therefore as often as we sin against our brother, we sin against our Father whose Laws we transgress, and violate.  
Fifthly, the second Table is not like unto the Answ. 5 first, in order, or quantity, or dignity. But  
Sixthly, in regard of the subject matter or qualities, Answ. 6 which is Love in both; and of the condition which is one in both; for a true, sincere, and perfect Love is required both towards God and our Neighbour. And  
Seventhly, because as the Love of God is the Answ. 7 head or chief of all those things, which we own unto him; so the love of our Neighbour is the head of all those things which we own unto him.  
Here against the words of the text it may be Object. 1 objected; The second Commandment is like unto the first; therefore the first is not the greatest.  
The love of our Neighbour is like unto the love of God, Answ. because it appertaineth to the Moral worship, which is described in the first and second Table. The Answers of the former question solve this Objection; and therefore I enlarge it not.  
It may be objected again, If the second Table Object. 2 be like unto the first, than our Neighbour is to be made equal with God, and is to be equally worshipped and loved.  
First, the love of our Neighbour is like unto Answ. 1 the love which we own unto God in respect of the kind, but unlike in respect of the degree.  
Secondly, the love of God, and of our neighbour Answ. 2 is unlike in three regards: viz.  
I. In respect of the objects, or things loved: For God and man who are to be loved are divers objects.  
II. In respect of the original; For the love of our Neighbour springeth from the love of God; but not contrarily.  
III. In respect of the degree; for we are to love God more than our Neighbour.  
Sect. 5 §. 5. Thou shalt love thy neighbour.]  
Quest. How can we love our neighbour at all, seeing we are commanded to love God with all our heart, soul, and mind?  
Answ. 1 First, the sincere and true love of our Neighbour is not contrary to the Love of God, but according, or agreeable thereunto; and therefore it takes nothing away from the love of God, but is rather a fulfilling thereof.  
Answ. 2 Secondly, he who loves not his neighbour, loves not truly his God: The husband is commanded to love his wife, even as CHRIST loved his Church; and yet he may love his children too: yea if he love not his children, it is an argument that he loves not his wife, a● the mother of his children. The wife is commanded to love her husband, and yet she may love her children; yea if she do not love them, it is certain that she doth not love her husband, the Father of her children. Children are commanded to love their Parents, and yet they may love their brothers and sisters, yea if they do not love them, it is a sign that they do not love their Parents truly. And thus except we love our Neighbour we cannot love our God 1 john. 4.20.  
Sect. 6 §. 6. As thyself.]  
Quest. In what sense is our neighbour to be beloved as we love ourselves?  
Answ. In this precept, Sicent, As, doth not denote an universal and absolute parity, or equality, but an analogy, and resemblance, which likeness or resemblance principally consists in these things; namely  
First, as we would neither do, nor wish evil unto ourselves; so neither must we unto our neighbour.  
Secondly, as we wish well, and do good unto ourselves; so we must also unto our neighbour.  
Thirdly, as we do this unto ourselves out of a true love unto ourselves; so also must we unto our brethren.  
Fourthly, as we love ourselves for God's sake; so we must love our brother for his sake also.  
Fifthly, as we must not so love ourselves, that we would sinne rather than displease ourselves; so neither must we so love our brethren, that we would condescend unto evil, rather than displease them.  
Sixthly, as we must not love ourselves more than God, so neither must we love our neighbour more than him.  
Sect. 7 §. 7. Upon these two hang all the Law and the Prophets.]  
Quest. 1 Wherein doth the whole Law of God consist?  
Answ. 1 First, the Lord hath summed up all that he requireth in one word, Love, Rom. 13.10. Love is the fulfilling of the Law.  
Answ. 2 Secondly, he hath enlarged this word in two, In this place (verse 37) Thou shalt love the Lord thy God with all thy heart: and thou shalt love thy neighbour as thyself.  
Thirdly, he hath enlarged these two into ten words, Deuter. 10.4. And he wrote on the Tables Answ. 3 the ten words.  
Fourthly, he hath yet further enlarged them into Answ. 4 Moses and the Prophets, in this verse. On these two Commandments hang all the Law and the Prophets; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent, hang, even as we hang a thing upon a nail (Esay, 22.23.) so the Law and the Prophets hang upon these two precepts.  
Fifthly, Love, the contents of the Law is twofold; Answ. 5 viz.  
I. Of God, which consists in worship; and therefore  
First, we must worship the true God, with internal worship, and the love of the heart. Precept 1.  
Secondly, we must worship the true God truly: Now this true worship of God is described, both  
I. Generally; that is, we must worship nothing with God, but worship him without all mixture of Idolatry. Precept 2. And also  
II. Particularly: where we learn, that his worship is either.  
First, private; for we must honour and reverence his name, and not blaspheme it. Precept 3. Or  
Secondly, public; which consists in the works of the Lords day.  
II. Of our brother: Now this love is either  
First, external; and consists in duties which are either.  
I. Public, and enjoined. Precept 5. Or  
II. Private, towards our neighbour: that is,  
First, towards his person. Precept 6.  
Secondly, towards his chastity. Precept 7.  
Thirdly, towards his substance. Precept 8.  
Fourthly, towards his reputation, and good name. Precept 9 Or  
Secondly, internal; described Precept 10. And thus we see the sum and contents of the Law.  
Why doth our Saviour reduce all the Commandments Quest. 2 to these two, the love of God, and of our neighbour?  
Because as man consists of two things, namely, Answ. a soul and a body; so the body of Religion consists of these two Precepts. And as we see all things with two eyes, and hear all things with two ears, and smell all things with two nostrils, and work with two hands, and walk with two feet; so in like manner, in these two Precepts (viz, the love of God, and of our neighbour) we see, hear, and work all things that are necessary to salvation. And therefore aptly are they reduced by our Saviour unto these two. Aureum opus, Page 45.  
What is the meaning of these words; On these Quest. 3 two hang all the Law and Prophets?  
The meaning is, that all other legal obedience, Answ. which is contained in Moses and the Prophets, doth spring from our love unto God & our neighbour.  
In the Prophets also is the promise or doctrine of the Gospel: Object. therefore CHRIST seemeth not to speak aright in this place.  
He speaketh of the doctrine of the Law not of the Promises of the Gospel; Answ. as appeareth by this question of the Pharise, which was the chief Commandment? not, which was the chief Promise? And therefore CHRIST answereth him directly.   
Verse. 43.44.45. VERS. 43.44.45. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sat thou on my right hand, till I make thine enemies, thy footstool? If David then call him Lord, how is he his Son? 
Sect. 1 §. 1. How then doth David in Spirit call him Lord.]  
David here Prophesying of CHRIST, and ordinarily called The Prophet David, may move this Quaere, How he was a Prophet, and how he Prophesied?  
Quest. There were two sorts of Prophets, namely  
Answ. First, some were Prophets by inspiration and office, that is, who continued still to be Prophets as Esay and jeremy; now these were properly called Prophets; & ordinarily the Jew's called them Prophetae per missionem, Prophets by message, Rabbi, David Rimchi praefat in Psal.  
Secondly, some were Prophets only by inspiration; and these lived not as Prophets, neither continued they in that calling: and thus David and Daniel are called Prophets, although the one was a King, and the other a Courtier; and these the Jews called Prophetae per Spiritum sanctum, Prophets by the holy Spirit only, because their calling was not still to be Prophets. And thus David was a Prophet, and by the inspiration of the Spirit prophesied of CHRIST.  
If it be objected, That by this reason Samuel should not be placed among the Prophets, because he was a judge. I answer  
Answ. Although Samuel was a judge, yet he continued still a Prophet, and was Rector of the School of the Prophets.  
Sect. 2 §. 2. Sat thou on my right hand.]  
Quest. What is the meaning of these words?  
Answ. They are spoken of CHRIST, and expounded of him two manner of ways: to wit,  
First, in regard of his Deity thus; Sat on my right hand, that is reside with me, and be equal unto me, and partake equally with me of my Majesty and glory: thus the Apostle seems to expound the words, Hebr. 1.3.  
Secondly, in regard of his Humanity thus; Sat on my right hand, that is, be thou above all other creatures, and of all other most near and dear unto me, and do thou perfectly and infinitely abound in virtue, grace, honour and glory, above all others, Angels and men, Carthus. Page. 282.  
Object. This place is objected by the Ubiquitaries, to prove the ubiquity of Christ's humanity: because it sits at the right hand of God the Father (as is here affirmed by CHRIST himself) which right hand of God is every where.  
Answ. 1 First, if CHRIST be every where, because he sits at God's right hand, than it will follow that his sitting is the cause of his bodily Ubiquity, and consequently, that before this CHRIST was not every where; for the effect cannot be before the cause.  
Secondly, we grant that the right hand of God Answ. 2 is every where, and yet deny, that that which sits at his right hand is every where. For the right hand of God is spiritual, CHRIST'S humanity is corporal: and therefore although wheresoever the right hand of God is, there is Christ's Deity, yet not his Humanity. Answ. 3  
Thirdly, this speech [to sit at God's right hand] is a figurative speech for God properly hath neither right nor left hand. Here observe that Gods right hand hath a threefold signification in Scripture: namely  
I. The right hand of God signifieth his power, or omnipotency; by which he doth all things, and also shows himself powerful; as men oftentimes call their strength, especially in war, by their right hand, by which they most use to fight against their enemies. So the power of God, especially that which he shows against his enemies, is signified under the name of his arm, and right hand, as Exodus 15.6. and Psal. 118.16. Now in this sense CHRIST is every where in regard of his Deity, because in power he is equal to his Father, being God with God; but not in regard of his humanity, he not being (as he is man) of equal power with the Father: And therefore his Humanity is not every where.  
II. The right hand of God signifieth sometimes the word, the second Person in Trinity, because by him the Father created, preserveth, and ruleth all things. And the Fathers often by God's right hand understand the Son of God, as Christ calleth the Spirit the finger of God. Now in this sense it follows only, That wheresoever the right hand of God, is there CHRIST is; but it follows not, that there is his Humanity: for that is not wheresoever his Deity is, which is indeed every where.  
III. The right hand of God in this place [Sat thou on my right hand] signifieth the dignity, honour, glory, great power, and felicity of God, reigning in heaven. So for CHRIST as he is man, to sit at his Father's right hand, is nothing else, but that after he had undergone, and overcome his troublesome labours, and finished his work upon earth, he doth sit, that is, rest with his Father in all felicity and quiet: and hath the next seat and place of dignity, honour, and glory to his Father: and that he enjoyeth as great authority and power as any creature can enjoy, viz. a finite power, but in such sort as it fare surpasseth the dignity, glory, and power of all other Creatures, they being all subject to the same. If the Reader would see this Objection prosecuted, I refer him to Mr. Hill of the knowledge of the true God, Lib. 2. pag. 119, 120, 121, 122.  
§. 3. Until I make thine enemies thy footstool.] Sect. 3  
What is the meaning of these words, or, Quest. what is signified thereby?  
Answ. The best Interpreter of them, is the Apostle Paul, who both shows what is meant by sitting at the right hand of God, and also by the subduing of his Enemies, 1. Corinth. 15.24, 25, 26. He must reign, till he hath put all enemies under his feet; and put down all rule, authority, and power. And the last enemy which shall be destroyed is death. In these words, these four things are implied, and signified; to wit,  
First, that the Kingdom of Christ shall have many enemies, who will labour to oppress both the Church and the word. And  
Secondly, that Christ reigns in the midst of his enemies, and is more potent, and powerful than they all: that is, maugre all their power and policy, he will so save and defend his Church on the Earth, that they shall never wholly prevail against it. Yea  
Thirdly, that at length, his enemies shall be made his Footstool; that is, at the day of judgement he will save, and glorify his Church, but cast all the Enemies thereof into eternal fire, And  
Fourthly, that all the Enemies of the Church being abolished, vanquished, and put down, CHRIST shall deliver up the Kingdom to his Father: which is not to be understood of a direct, and real resigning, or forsaking, or giving over of the Kingdom [For of his Kingdom there shall be no end] but of a double change of the form of the Kingdom; For  
I. In the triumphant Church he shall rule, and reign, without the means of the Ministry, of the word, and Sacraments; by which he governs, and regulates the Militant Church▪ And  
II. The triumphant Church shall be subject to no opposition of enemies, nor disturbance of any, as the Militant Church now is.    

CHAP. XXIII.  
Verse. 2, 3, 4, 5. VERS. 2, 3, 4, 5. The Scribes and Pharisees sit in Moses seat: All therefore whatsoever they bid you observe, that observe and do, but do not ye after their works; for they say, and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. But all their works they do, for to be seen of men; they make broad their Phylacteries, and enlarge the borders of their garments. 
Sect. 1 §. 1. The Scribes and Pharisees sit in Moses seat: All therefore whatsoever they bid you observe, that observe, and do.]  
Quest. Was all that true which the Pharisees taught, that our Saviour bids his Disciples do whatsoever they bid them?  
Answ. 1 First, many things (undoubtedly) which the Pharisees held and taught were true: as  
I. That there was a God, and that he was one. And  
II. That the Messiah should come, and by his coming bring much benefit to mankind. And  
III. That the Law of Moses and the Commonwealth of the Jews, was of and from God. And  
IU. That the seed of Abraham was the Church of God. And  
V That the souls did not die with the bodies, but remained immortal. And  
VI That there should be a Resurrection, when all men should receive according to their works: and divers the like truths.  
Answ. 2 Secondly, in many things (yea in many principal heads of Religion) they erred horribly. For  
I. They believed that there was but one true God, and one only Person: and hence they said that CHRIST blasphemed, when he affirmed himself to be the true Son of God, and true God, john 8. And  
II. They thought, that the Messiah should only have a humane nature, and taught that he should restore the temporal Kingdom of the Jews: and from the School of the Pharisees it came, that the Mother of the Sons of Zebedee said unto Christ, Lord let one of my Sons sit on thy right hand, and the other on thy left, in thy Kingdom. And hence also it was that after Christ's Resurrection, his Disciples asked him, Master wilt thou now restore the Kingdom to Israel?  
III. They taught that the observation of the Law consisted only in outward works, and not in inward; and that the Law did not enjoin absolute obedience. And  
iv They attributed many things, though not all to Stoical fate; and taught that there was freewill in man, it being (for the most part) in his power, either to do, or to leave undone that which was good, but yet in some things God and Fate helped. And hence they affirmed that it was in the power of man to fulfil the Law of God; yea hence they were puffed up with pride, and boasting, and confidence in their own merits, and righteousness (as perfect obeyers of the whole Law) and despised the grace, and righteousness of GOD. And  
V They so strictly abstained themselves from all works on the Sabbath day, and taught others so to do; that the healing of the sick upon that day (although it were done with a word) and the plucking of ears of corn (although for hunger) were esteemed heinous offences by them. If the Reader would see more of their errors, I refer him to Hospinian de origine Monach. Page 4.6.  
The Papists produce this place to prove the authority of the Church in judging of matters of faith; Object. or that the chief authority to expound Scripture is committed to the Church, that is the Prelates, Bellarmine (de verbo Dei, Lib. 3. Cap. 5. Testimon. 3.) argues thus, Our Saviour here saith, The Scribes and Pharisees sit in Moses chair, all things that they bid you observe, that observe and do: Therefore we must stand to the Judgement, and interpretation of the Prelates of the Church. Christ (saith he) in this Chapter doth principally tax and reprove the sins and vices of the Pharisees: and because those who are infirm and weak may think or collect from hence, that the Prelates are not to be believed or obeyed, because their lives are vicious and corrupt: therefore our Saviour doth first teach, that notwithstanding the evil life of the Pharisees, their doctrine is to be believed and obeyed in all things.  
Bartholomeus Latomus (in defence. advers. Bucer) argues thus: In these words of our Saviour's (saith he) the authority of the Ministers of the Church is laid down, which authority of theirs is absolute; and therefore the authority of the Ministers is necessary to be obeyed.  
Stapleton, the Rhemists, and others argue thus; Christ saith, The Pharisees sit in Moses chair, and all things that they shall say, do. Where by the Chair of Moses is signified the infallibility of the Priesthood under the Law, and was a type of the truth of Religion, in the Apostolic Sea of Rome. Vide Staplet. apud Whitak. de author. Script. Lib. 3. page 4, 4 and Bp. Mort. Lib. 3. Cap. 15. §. 5.  
Answ. 1 First, we grant that these words must be understood of the Ministers of the Gospel, that succeed the Apostles, as well as of the Pharisees that sat in Moses Chair,  
Answ. 2 Secondly, by Moses chair is meant neither outward succession, nor judicial authority, but the profession of Moses Law. Or, To sit in the chair of Moses, is not to succeed in the place of Moses, but to teach according to the Law of Moses; the Pharisees then teaching Doctrines not agreeable to that Law, did therein not sit in Moses Chair. And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture, nor a necessity of obedience.  
Answ. 3 Thirdly, our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine, or teach them, that their local succession did privilege them from error; but only that they should not for their evil life be offended at that which they might at any time teach well: because though their life were wicked, yet that which they taught out of Moses chair, that is, to say according to Moses Law, must be followed. And thus that which Bellarmine affirms, [That the Doctrine of the Prelates must be obeyed, and believed] is to be restrained and limited, that is, it must not be understood absolutely, and simply, but as they sit in Moses chair, that is, teach that which Moses taught. For otherwise it is, Captio ab Hom●nymia, because this word Chair may be taken two manner of ways; namely either  
I. For the Doctrine they taught: Or  
II. For their office, or persons. Now it is evident and clear, that CHRIST here commands, that the Prelates of the Church should be heard, but in those things only in which they teach nothing contrary to the revealed will of God; and therefore obedience is due unto those who have the oversight of our souls, and is to be performed with this exception, if they enjoin and teach nothing contrary to God. And therefore we should always seriously consider, whether the thing commanded and taught by them be contrary, or according to the Commandment of God; and to know this, is required the judgement of discerning. If we should demand of any of the Papists above mentioned: Whether they think the people of the Jews were bound to believe the Scribes and Pharisees, when they affirmed, and taught. That CHRIST was an impostor, and deceiver; I know none of them would have held the affirmative, but would have blushed to say it: and therefore, let them remember themselves, and allow of some fitting limitation in the interpretation of these words, Whatsoever▪ they shall say unto you, observe and do. If the opponents and objecters will not grant us without proof, that these words are to be restrained, and limited, we can easily evince it by these ensuing reasons; namely,  
First, because both their own and other Expositors have limited the words; As  
I. Stella (in hunc locum) saith, They sit in Moses Chair, Cum bona docebant, etc. when they taught good things, such as Moses prescribed.  
II. jansenius (Concord. in Matth. 23.2. Cap. 120.) saith, Non est illis obediendum, etc. They must not be obeyed when they teach any thing contrary to that Chair.  
III. Emanuel Sa (in hunc locum) saith, Non tenemur hoc loco etc. This place bindeth us not to obey them, if they teach that which is evil, for that is to teach against the Chair.  
IU. Maldonate (in locum) saith, de doctrina legis, et Mosis loquitur, He speaketh only of the Doctrine of the Law and of Moses.  
V Carthusian (in hunc locum) saith, Hoc non est absolutè, et universalitèr intelligendum etc. When our Saviour saith, Do whatsoever they bid you, we must not understand it universally and absolutely, but of their lessons and doctrines which are not contrary to the Law of Moses.  
VI Erasmus (s. Matth. 23.3.) saith, Cathedrâ Mosis etc. Christ did not understand by Moses chair the doctrine of the Priests, but the Law of Moses; neither were they to be obeyed, further than they taught according to that Law.  
VII. Ferus (Lib. 3. in Matth. 23.) saith, Praeceptum Christi, quaecunque dixerius vobis servate et facite ctc. That CHRIST'S Commandment, Observe and do whatsoever they bid you, bound them not to observe all the Decrees of the Pharisees, but so fare forth as they agreed with the Law, etc.  
VIII. Let the Reader if he desires more Expositors, read Gloss. in Matth. 23.2. and Nicol. Gorr. ibid. and Ariat Montan. elucid. ibid. & Aquinas 2. 2. qu. 104. Artic. 5. et August. Tract. 46. in johan. Where he shall hear them with one mouth and mind say, Sedere super cathedram Mosis etc. To sit in Moses chair, is to teach according to the Doctrine and rule of Moses Law, and to command things agreeable thereunto; that is to say, true doctrine, and the same that Moses taught: wherein only they might be followed, and no further.  
Secondly, because if the Pharisees be not to be heard, believed, and obeyed, in all things, but in some only, then of necessity we must have another rule, whereby we may be directed in our hearing; for else how can we tell wherein we must follow our teachers, and wherein we must not. And therefore there must be a Judge in Religion, and the matters of faith above the interpretation of the Prelates of the Church.  
Thirdly, the Pharisees taught many errors and blasphemies; and that  
I. Both against the Law of Moses, Matth. 5.20. and 15.3. and 25.13. And also  
II. Against the divinity of Christ (Mark 14.64. john 7.48. and 8.13. and 9.22, 24. and 19.7, 15.) And in this regard our Saviour bade his Disciples, Matth. 16.6, 12. to beware of the leaven of the Pharisees, which was their Doctrine. Wherein he had gainsaid himself, if by Moses chair he had meant any thing but the prescript of the Law, or by those words had commanded us, in all points to do according to the Prelate's doctrine: for then the Jews must not have honoured Parents, nor loved their Enemies, nor believed in Christ, because the Pharisees taught against these things. I enlarge not this here, because both in the foregoing question something hath been said, and in the following answer of this objection something shall be said of the errors of the Pharisees.  
Fourthly, Moses himself did preadmonish us not always to hear all, who sat in his chair, Deuter. 18, 19, 30, 21. And therefore the Prelates are not to be obeyed in all things which they teach.  
Answ. 4 Fourthly, we answer to Latomus his Argument: CHRIST saith, Whatsoever they bid you do, that observe and do; therefore the authority of Ministers is necessarily to be obeyed in all that they teach. We deny the consequent; and that for these reasons, viz.  
I. Because when the authority of the Ministers is named in the conclusion, either it is to be understood,  
First, of all Ministers together in general; now if he thus understand it, he declines wholly from the true sense of the place: for when CHRIST named the Scribes and Pharisees he understood not every one, as appears by that which follows, They love the uppermost rooms at Feasts, verse 6. And they say and do not, verse 3. And do not after their works, verse 3. All which cannot be understood but of particular persons; and almost all the Fathers have applied this [do not after their works] unto particular Pastors: as if our Saviour would say (according to the Aphorism) Vivimus legibus non exemplis; People must frame, and direct their lives, according to the Pastor's Doctrine out of the word, and not according to their lives and conversations. Or  
Secondly, by the authority of Ministers, is to be understood every particular Minister whatsoever; now if he thus understand it; then  
I. He doth not touch the question, which is concerning the authority of the Church, in judging of matters of Faith; for the Church is not in every particular Minister. And  
II. The Papists themselves will not say, That every one that sits in Cathedra, or to whom is given Ecclesiastical authority, is an absolute Judge of all controversies.  
II. Because if the authority of the Ministers of the Church be absolute, and that it is necessary to obey them in all they teach; than it is necessary, that such authority should have been given unto the Scribes and Pharisees, and such an infallibility in them. For if the Papists will go about from hence to prove the absolute authority of the Church in judging of all matters of faith and doctrine; then they must needs grant such a power, and authority to have been in the Scribes and Pharisees; and therefore seeing theirs was not absolute and supreme, no more is the Ministers now. That the authority of the Scribes and Pharisees was not absolute, appears both by the several expositions of the Interpreters of this text, mentioned in the former answer; and also by this Medium. If their authority had been absolute, and that it was necessary to have obeyed them in all things, than we should never have departed from them; but this is false; for Matth. 16.6. CHRIST saith, Take heed of the leaven of the Pharisees, which the Evangelist expounds to be meant of their Doctrine. Whence we see plainly, that somethings were to be avoided which they maintained and taught; therefore these words of CHRIST'S [The Chair of Moses] do not signify absolute authority.  
III. Because if the authority of the Scribes and Pharisees had been such, as that it was necessary to obey them in all things; then they should have been the rule of truth; but this is false: for the rule is always like itself, and never declines a Rectitudine, from truth, and rectitude, but the Pharisees were not always like themselves, (that is, as those that sit in Moses Chair) and very often did departed from the sincerity of Doctrine, as appears thus. If sometimes they taught those which was true, and sometimes (yea more often) that which was false, than they did often departed from the truth, and sincerity of Doctrine: But the former is true, therefore the latter. The Assumption is proved from Matthew 15.3, 4, 5, 6. and 16.6. From whence it appears plainly, That the Scribes and Pharisees not only offended in this, that they did not order their lives and conversations according to the prescript rule of the Law, which they propounded to others: but also in the expounding of that Law, they did heap together many Traditions not lawful yea and weaken the Law itself. Whence it follows, that those who sat in Moses chair were neither the rule of the Law, or truth, neither the rule, and absolute judges of Interpretations. I conclude therefore this great Objection thus: Seeing the Scribes and Pharisees sometimes taught amiss, and sometimes were to be avoided; it is therefore necessary that when Christ saith here, Because they sit in Moses Chair, therefore obey them, that by the Chair of Moses is to be understood not any authority of theirs, but rather some Rule, by which it might appear, when they taught well, when ill. I hold this an insoluble and plain solution, If the Pastors sitting in the Chair, are then to be obeyed when they teach according to the chair, and if teaching contrary to the chair they are not to be obeyed, (which▪ think none will deny) then the chair is the Rule of obedience due unto the Pastors; but this chair is the Law of Moses (as was amply proved before) therefore the Law of Moses 1 the Rule of obedience, which Law is the Scripture, and consequently the Scripture is that Rule of obedience.  
Sect. 2 §. 2. They make broad their Phylacteries.]  
Having spoken before of these Phylacteries I here pass them by; but if the studious Reader would know further, what these Phylacteries were, what was written in them, whence they were so called, and what is meant by the enlarging of their Phylacteries: Let him read Senens. biblioth. sanct. Lib. 2. Page 9●. et Sylloge vocum exotic. Page 153. etc. ad 160. et Godwyn, in his Jewish antiquities, Lib. 1. Cap. 10. Page 51, 52, 53, 54.   
Verse. 6 VERS. 6. And they love the chief seats in Synagogues: 
Quest. What were the chief seats which were so much affected?  
Answ. For answer hereunto observe, That the manner of their meetings, when Disputations were had in their Synagogues, or other Schools, was thus, according to Philo judaeus (quod omnis probus. page 679.) The chief Rabbis sat in reserved chairs, these are those chief Seats in the Synagogues, which the Scribes and Pharisees so much affected Their companions sat upon benches, or lower forms; and their Scholars on the ground, at the feet of their Teachers.   
Verse. 9 VERS. 9 And call no man your Father upon the Earth; for one is your Father which is in heaven. 
Quest. 1 Why doth our Saviour forbidden his Disciples and the multitude to call no man Father?  
Answ. As the Grecians were wont to call the Students in Physic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Erasm. epist. dedic, Hilario praefix.) The children of the Physicians; so the Jews termed the Scholars of the Prophets. Filis Prophetarum, The children of the Pr phets, (2. King. 6.1.) by reason whereof the Prophets sometimes were called Fathers: as appears by Elisha's cry, My Father, my Father, (2. King. 2.12.) whence the Rabbis grew very ambitious of the name Father, which was the reason of this our Saviour's speech, Call no man Father upon earth.  
How can this command [Call no man Father upon Quest. 2 earth] stand with the Law of God (which commands honour to parents) and the precept of Christ (which elsewhere enjoins children to honour their parents) and the practice of the Apostle Paul, who calleth himself the Corinthians Father.  
First, this place must not be understood simply, Answ. 1 as though it were not lawful to give the name, and appellation of Father to any: For then indeed  
I. St. Paul should have been contrary to his Master, who maketh himself a spiritual Father to the Corinthians, 1. Corinth. 4.15. Yea  
II. Christ then should have been contrary to his Father, who hath himself termed Superiors Fathers, in the fifth Commandment; and commanded Inferiors to honour them, a part of which honour is to call them Father. Yea  
III. Christ than should have been contrary to himself, who reproveth the Scribes and Pharisees, because they perverted the children, and suffered them not to do any thing for their Fathers and Mothers, Mark 7.11. And therefore Christ doth not forbid a bare and simple appellation of Father.  
Secondly, Christ reproveth here only the ambitious Answ. 2 affectation of the Pharisees, who delighted much to be called Fathers;  
Thirdly, our Saviour's meaning here is, that they Answ. 3 should not call any their Father in earth, as we call God our Father, that is, to put our trust in him, and to make him the author and preserver of our life: for the Lord would have us to trust only in him, and depend (as his children & heirs) only upon him.  
Fourthly, a Christian hath in him a double man; Answ. 4 to wit,  
I. An old man, in which respect he hath a carnal Father, whom he must honour so long as he enjoys his life. And  
II. A new man, in which respect he hath God to be his Father, who in CHRIST hath regenerated him by his holy Spirit, and hath given him power to be made his Son.  
Fifthly, although there be some who in Scripture Answ. 5 are called spiritual Fathers, yet they are not such by nature, but only by denomination, and participation; Thus St. Paul calls Timothy Son (●. Timoth. 1.2, 18.) in regard of the Gospel which he had made known unto him.  
Sixthly, St. Paul calls himself (1. Corinth. 4.15.) Answ. 6 the Father of the Corinthians in respect of their conversion, but not primarily, but secondarily; because he was only the instrument which God first used for their vocation, and regeneration by the Gospel, and not the author or efficient cause thereof.   
VERS. 13, 14, 15. 
Verse. 13.14, 15:  But we unto you Scribes and Pharisees, Hypocrites for ye shut up the Kingdom of Heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you Scribes, and Pharisees, Hypocrites, for ye devour Widows houses, and for a pretence make long prayer; therefore ye shall receive the greater damnation. Woe unto you Scribes, and Pharisees, Hypocrites; for ye compass Sea and Land to make one Proselyte, and when he is made, ye make him twofold more the child of Hell than yourselves. 
Sect. 1 §. 1. Woe unto you Scribes, and Pharisees, Hypocrites.]  
These Scribes and Pharises were of high esteem, and reckoning, both in their own conceits, and also in the opinion of others, none being thought better than they; and yet we see here that Christ slights them, calls them Hypocrites, and denounceth many Woes against them in this Chapter, to teach us:  
Observe. That God rejects many as wicked, whom the world & themselves think to be happy, and good.  
Quest. 1 How doth the truth of this appear?  
Answ. It appears 

First, from these places, Psalms, 50.22. Esa, 58.3. Galath. 6.3. Revelat. 3.17. Matth. 3.9. and 7.22. john 6.39.  
Secondly, because God sees not as man sees: man seethe only the outward appearance, but God seethe the heart, 1. Samuel 16.7.  
Thirdly, because we are partial Judges in our own causes, every man's way seeming good in his own eyes, Proverb. 16.2. but God judgeth according to truth.    
Quest. 2 What is here required of us?  
Answ. 1 First, we must take heed, and beware of all deceivable Judgement: Now herein three things are included; namely,  
I. We must take heed of all popular judgement, (Non si quid turbida Roma) & not believe the applauses and acclamations, and good reports of the world: in a word, we must not therefore think ourselves good, because our Neighbours, and the world proclaim us to be such.  
II. We must take heed of our own proper judgement, and not rest upon a self-conceit of goodness, as many do, who think themselves to be good enough, and their sins to be but small and trivial. Self-love makes us to think well of ourselves, and hinders us from condemning ourselves; for no Malefactor would die for his offence (though never so heinous) if he were made his own Judge.  
III. We must be careful to fit and prepare ourselves for the judgement of God, labouring that we may be such, as that he may approve of us, as follows in the next Answer.  
Answ. 2 Secondly, we must remember, that we shall come before an allseeing and all-knowing Judge (Hebr. 9.27.) from whose eye nothing is hid, but all things manifest; And therefore we should be careful to labour to do those things, which are agreeable unto his word, and shall be approved by him; for woe be unto those who are wicked in God's sight.  
Quest. 3 What doth the Lord see on Earth which displeaseth him?  
First, he seethe some great and rich men, which justify themselves, and will not be reproved: and unto these he saith, That riches avail not at the Answ. 1 day of Judgement, Prov. 10.2. but Potentes potenter tormentà patientur, great men shall have great torments.  
Secondly, the Lord seethe some who have a form Answ. 2 of Religion, without truth, 2. Timoth. 3.5. and these are either  
I. Private Papists, who join with us in outward show, and come to the house of God with us, but their hearts run after the Pope. Or  
II. Atheists, who seem to believe God, but their hearts are atheistical, Psalm 14.1. Now these the Lord persuades not to deceive themselves, for they cannot deceive him, Galath. 6.7.  
Thirdly, he seethe some who have honesty without Answ. 3 zeal, now these he tells, That except their righteousness exceed the righteousness of the Scribes and Pharisees they cannot be saved, Mat. 5.20. Such neither  
I. Hungering after the word of God, or religious duties. Nor  
II. Being sensible of their sins, or sorrowful for them. Nor  
III Seeking the glory of God in all things, and above all things.  
Fourthly, the Lord sees some, who serve him Answ. 4 for base and by ends, for second and sinister respects, whose life is pure, but their hearts polluted; whose outward man is holy, and their inward hypocritical. Unto these the Lord saith, That the hope of the Hypocrite shall perish.  
Fifthly, the Lord seethe some who have many Answ. 5 idle motions, that is good desires, and intentions, who do not nourish them, but suffer them to whither and die. Now unto all these the Lord will say at the last day, Depart from me I know ye not, Matth. 7.25.  
How may we be certain that the Lord will Quest. 4 approve of us, at the day of Judgement?  
We may be sure he will, Answ. if we walk here according to these rules; and observe diligently these Cautions: Now the Rules include the Cautions, and the Cautions the Rules, as affirmatives and negatives do one another.  
First, the Rule is, Do that which is good, and agreeable to the Law, and word of God? The Caution is, Do nothing which is evil, or contrary to the Law and word of God. And both Rule and Caution is laid down, Psalm 34.14. Eschew evil, and do good.  
Secondly, the Rule is, Do that which is good in sincerity, and truth; the Caution is, Do not that which is good for some second end and scope. We must serve God in fear, and love, and out of a desire to approve ourselves unto him, and to glorify his name.  
Thirdly, the Rule is, Use carefully the means which God hath appointed for the making of us good: the Caution is, neglect not those holy means which God hath ordained. We must. I. Hunger after the word of God, and delight in the hearing thereof: and not call it a weariness unto us, or a hard saying. II. We must be diligent in the duties and exercises of holiness, and not remiss or careless. III. We must frequent, and delight ourselves in the society of the righteous; for of good men we shall learn goodness.  
Fourthly, the Rule is, be zealous in the service of the Lord, the Caution is, be not keycold, or luke warm, Apocal. 3.15. We must not only labour to endure derision, danger; and loss, rather than neglect or omit the Service of God, but we must also despise the care of worldly things, yea necessary things, rather than forget our duty towards God: For as the body is more worth than meat, so is the soul more worth than the body; and therefore the service of our God, and the salvation of our souls, are to be preferred fare before all other things.  
Fifthly, the Rule is, be industrious and constant in the service of God, and works of holiness; the Caution is, serve not God by fits and starts. We must not sometimes serve God, and sometimes Satan, or sometimes withstand sin, and sometimes yield unto it; but we must strive and struggle against sin, and labour after whatsoever is good, for term of life,  
Sixthly, the Rule is, be circumspect and watchful, Mark 13.33. and 1. Peter 5.8. The Caution is, be not careless and negligent. We must  
I. Like Prometheus be wise before hand, and warily avoid all the occasions of evil. And  
II. We must like Epimetheus, at least be wise after hand, examining our former life, and our former errors; that we may avoid them for the time to come, and seriously repent us o● what is past. Here  
First, A Longinquo, we must examine the errors of our life; and see whether  
I. They remain or not, at least in our affections and will. Or  
II. Whether we be changed from evil to evil, or from evil to worse, as from lying to blasphemy and perjury; from prodigality to usury and oppression, and the like; now this is to be perverted and not converted.  
Secondy, A propinquo, we must examine our lives and actions, for the last day, or week, or month, or year; and see what we have done which we should not have committed, and what we have not done, which we should not have omitted,  
Seventhly, the Rule is, we must walk wisely, as well as warily: the Caution is, we must not walk foolishly, and imprudently, Ephes. 5.15. We must observe and mark  
I. What sins do most annoy us, and assail us; and oppose these manfully even unto blood, Hebr. 12.1, 4. And  
II. What the occasions of sin are which most usually prevail against us, and deceive us. And  
III. By what ways and means we may the easiliest, and best resist both sin and the occasions thereof. Now here is need both of invention, and wisdom, and labour, how we may most easily, and safely, and happily, both hinder the course of sin and further the course of piety and holiness. I conclude with the Apostle: He that walks according to these Rules, peace shall be upon him, and God will approve of him. Galath. 6.16.  
§. 2. Ye shut up the Kingdom of Heaven against Sect. 2 men, etc.]  
We in opposition to the Church of Rome affirm, that the Militant and Visible Church may err, and we confirm it from this place, and by other midstes thus.  
First, Argum. the Militant and Visible Church consists of mere men, who are subject to error, and ignorance, and whose knowledge in divine things is always imperfect in this life. Hence the Psalmist saith, All men are Liars, that is, subject to this vanity, that they may fall, and err, and deceive, and be deceived, according to that trite saying, Humanum est errare, Man may err, and is subject and prone unto error.  
Secondly, the Militant Church often in this life sins, yea may sin always; for no member of the Church Militant is absolutely freed and exempted from sin: Now if it may sin, then in like manner, yea much more, it may err. For sin (which is the vice of the will) is worse than simply to err, or be deceived in the mind and understanding.  
Thirdly, betwixt the Church Militant, and Triumphant this is the difference, that the Triumphant Church in Heaven is freed both from sin and error; and therefore the Church Militant labours and travels with both ..  
Fourthly, we are commanded to examine the words and works, doctrines and deeds of all, by the Rule of the word of God. Hence our Saviour in this Chapter bids his Apostles, and the multitude to hear the Scribes and Pharisees, but yet withal they must examine whether they taught according to the Law of Moses; and in these verses, and those which follow he shows direct and palpable errors in them, although they were indeed the Governors, and in esteem the principal members of the Judaical Church. Read Matth. 5. and 16.6. and 1. Thessaly. 5.20. and 1. john, 4.1. and Philip. 3.3. From these places we may directly conclude, That the Rulers and Governors of the Church may err, and the people may err, and consequently the Church may err, because that consists only of Pastors and people.  
Fifthly, Augustine (Contra Epist. Pelag. lib. 4. Cap. 7.) saith, Quomodo Ecclesia in isto tempore perfecta sine ruga et macula, cujus membra non mendaciter confitentur, se habere peccata. How can the Church in this world be perfect and without spot or wrinkle, seeing the members thereof do most truly confess that they are stained and contaminated with sin?   
VERS. 16, 17, 18, 19 
Verse. 16, 17, 18, 19  Woe unto you ye blind guides, which say, Whosoever shall swear by the Temple, it is nothing: But whosoever shall swear by the gold of the Temple he is a debtor. Ye fools and blind: Whether is greater, the Gold, or the Temple that sanctifieth the Gold. And whosoever shall swear by the Altar it is nothing, but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind, whether is greater, the gift or the Altar that sanctifieth the gift. 
Sect. 5 §. 1. Whosoever shall swear by the Temple it is nothing.]  
The Jews had certain forms of foolishness, and also pretences for their Swearing; teaching that if men swore by the Temple, or Altar, it was no sin. And thus amongst us many have these, or the like pretences for their wicked oaths; viz.  
First, some say they swear the truth, and nothing else: but every truth must not be sworn, the Lord forbidding all swearing in ordinary communication.  
Secondly, other ignorant people say, they swear by nothing but good things; but this doth not extenuate, but aggravate the offence, in the abuse thereof.  
Thirdly, others say, they cannot be believed upon their bare words, and therefore they are enforced to swear: but God's Commandments must not be broken, to win credit in the world, or to our own speeches.  
Fourthly, others, as soldiers and young gallants, use to swear to testify their courage and gentry: but let them mark the third Commandment, where the Lord (who performs all he speaks) hath said, That he will not hold him guiltless, who taketh his name in vain.  
Sect. 2 §. 2. Ye fools and blind.]  
We may note here how CHRIST openly opposeth himself against all error and falsehood; although it be in the Rulers and Governors of the Church, or in the whole Church, to teach us.  
Obser. That we must stand for the maintenance of the truth, although in so doing, we bring ourselves into danger, and for so doing, must undergo great opposition. That is,  
First, we must not betray the truth, but stand for it, although like Elias we be alone and forsaken of all, 1 Kings, 19.10, 14.  
Secondly, we must not forbear to publish, and profess the truth, although the Governors of the Church should command us, Acts, 4.19. and 5.29.  
Thirdly, we must not flinch from the truth, nor fear to profess and maintain it, although the King himself with fire and faggot should enjoin it. Daniel. 3.18, And the reason of all this is double, to wit.  
I. Because they who fear men, fear not God. john. 12.43. Galath. 1.10. And  
II. Because those who deny Christ, shall be denied by him.  
Quest. 1 Who are here to be damned?  
Answ. 1 First, in general, all they are worthy of blame, who are fearful and cowardly, in Gods, and the Gospels, and Religious cause: for in these we should be bold, and let our fortitude be known unto all.  
Answ. 2 Secondly, in particular, two sorts of men here merit reproof: namely  
I. Those who dare not reprove the sins of those great men who are under their charge:  
II. Those also deserve reproof, who dare not profess CHRIST and the truth, in the times, and places of danger, and persecution: because we should prefer God and the truth, before our own lives.  
How must our profession, and boldness in Quest. 2 maintaning the truth, be regulated?  
First, let that be certain and true, which we Answ. 1 profess; for too much confidence and boldness in doubtful things is not good.  
Secondly, let that be fit, and necessary to be Answ. 2 spoken, which we speak; for it is lawful to conceal that truth, which is not expedient to be uttered.  
Thirdly, let us have a warrant, and calling for Answ. 3 that which we speak, and reprove; for that which is lawful in one is not lawful in another. That is, either  
I. Because our ordinary callings warrant us: thus Ministers who are set over, and appointed to speak may reprove those things which others have no warrant to tax; and Counsellors may speak those things which becomes not an ordinary man to utter. Or  
II. Because we are friends unto, and intimate with those who deserve for some thing or other to be reproved: for the greater our acquaintance is, the better is our warrant to speak. Or  
III. Because we groan under the same burden; if we see others oppressed, and wronged, and we ourselves be in the same case, we may then (I conceive) very lawfully complain of our injuries and wrongs. Or  
iv Because we are Christians, and God's glory is endangered: and therefore our general calling warrants us to speak and reprove. Or  
V Because we have opportunity, and fit time to speak; and therefore are warranted by a special calling and providence of God, who hath offered unto us so fit an occasion.  
Fourthly, let us exhort, dehort, and reprove, prudently, Answ. 4 and wisely; that is,  
I. Let us take the fittest opportunity, and wait for the aptest occasion, when there is hope that we may speak, and persuade, and reprove, and yet not provoke unto anger. For every time is not fit for reproof.  
II. Let us reprove gently, and in the spirit of meekness; not in bitterness, or with satirical taunts or checks.  
Fifthly, Let us when we either reprove or admonish, Answ. 5 do it in zeal to God's glory, and in love to our brother; and not out of a humour, or pride, or hatred, as many do.  
Doth not our Saviour contradict himself, in Quest. 3 doing that, which he forbids others to do? Matth. 5.22. he said, Whosoever shall say unto his brother Racha shall be in danger of the Counsel, but whosoever shall say: Thou fool shall be in danger of hell fire: and yet himself here calls the Scribes and Pharises, Fools and blind guides.  
As the true Christian, and child of God, Answ. doth consist of a double nature, viz, carnal and spiritual, so there is in him a double anger namely, carnal and spiritual; now  
The carnal anger is the fruit of the flesh, and of man, as he is corrupted; and therefore is sin and death, Rom. 8.6. and as evil is forbidden by CHRIST. But  
The spiritual anger is the fruit of the Spirit, unto which the faithful is led and moved, that thereby sin may be amended, and vice reform; and by this Spirit, was CHRIST led unto this spiritual anger against the Pharisees; which is rather to be called Christian reproof then anger.  
When wicked men are angry, they are transported with madness, fury, and rage; not that they may thereby amend those with whom they are angry, but that they may oppress, disgrace, or destroy them. And this was the anger of the Jews against the Prophets, and the promised Messiah. Now that anger which proceeds from pride, hatred, contempt, and a study of revenge is absolutely forbidden as sinful: but this prohibition doth not take away neither public nor private reproofs which are joined and accompanied with Love: And thus CHRIST out of his Love unto the Pharisees, and his duty to God, as he was a Prophet, and his desire that they might be amended calleth them fools and blind guides.  
Sect. 3 §. 3. Whosoever sweareth by the gift that is upon the Altar, is guilty.]  
Quest. What doth our Saviour mean here by the gift that is upon the Altar?  
Answ. For the understanding hereof observe, That in corrupter times they were wont to swear by the creatures (Allium, porrum, & caepas inter Deos jurejurando habuerunt Aegyptii. Plin. Lib. 19 Cap. 6. Item juvenalis Sat. 15) but the jews chief by jerusalem, by the Temple, by the gold of the Temple, by the Altar, and the gift on the Altar, Now this gift in Hebrew was called Corban, and it was one of those oaths, which in our Saviour Christ's time the Scribes and Pharisees accounted Principally obligatory. If any swore by the Altar it was nothing: but if any swore by the oblation of the Altar, he was bound to perform it. Hence although God's Law enjoined honour, and relief towards Parents, yet if they had bound then selves by this oath Corban, that they would not help or relieve them, than they taught they were discharged. joseph contr. Apion. lib. 1. Page 147.  
Sect. 4 §. 4. Whether is greater, the gift, or the Altar that sanctifieth the gift.]  
Because Smaltius indeed produceth many Arguments to prove that the death of Christ was no Sacrifice; therefore some of the Schoolmen, and jesuits, for the exercise of their wit, and disputation's sake, frame many Arguments for the same purpose, one of which is this.  
Object. 1 Every sacrifice properly so called, hath an Altar properly so called: but the death of Christ had no such Altar; therefore his death was no proper Sacrifice.  
Answ. 1 First, Perkins (in his reformed Catholic) answers, That the divinity of Christ was this Altar upon which the humanity was sacrificed: but I dare not subscribe to this there being no similitude or resemblance between an Altar, and the divinity of Christ. For  
I. Wherein can wood or stone be like unto the divinity of CHRIST? and how may we lawfully compare it unto these, seeing in the Law we are forbidden to liken God unto wood or stone?  
II. Every Altar seems to be inferriour to its sacrifice, but the divinity of Christ is superior to his humanity: therefore his divinity was not the Altar whereon his humanity was offered.  
Against this, this place may be objected; our Object. 2 Saviour here saith, Whether is greater, the gift, or the Altar that sanctifieth the gift? wherein Christ seems to imply, That the altar is greater than the sacrifice. To this we answer;  
That as the Altar sanctifies the gift, Answ. it is greater than the gift; but simply considered, it is not: that is, if we compare thing with thing, than we find that the thing sacrificed is a living creature, and the Altar on which it is sacrificed is but wood and stone; and therefore in themselves considered and as such compared, the gift is greater than the Altar.  
III. The divinity of Christ may indeed be said to be an Altar, but not save only a Metaphorical one: now we inquire after a true Altar, for the Papists say, that a true sacrifice should have a true Altar; and we say, that the death of CHRIST is a true sacrifice (and not as some of the Transilvanians say, that it may in some sort be called Metaphorically a Sacrifice) and therefore it requires a true Altar.  
Secondly, the vulgar answer is, that the Cross Answ. 2 of CHRIST was that true Altar; but that was an Altar only Analogically, not properly; for the cross properly is not an Altar, although it is frequent with the Fathers to call the death of Christ, Sacrificium crucis, the sacrifice of the cross; and St. Peter saith (1 Peter 2.24.) That CHRIST bore our sins in his own body on the tree; and St. Paul saith▪ (Colos. 2.15.) Having spoiled principalities and powers, he made a show of them openly, triumphing ever them in it, that is, in the cross. And the same Apostle saith, That he will glory in nothing save in the Cross of CHRIST: and Bellarmine, when he had accurately handled all the things which belong unto a Sacrifice, he can find nothing to make an Altar of, but the Cross: But the Cross is not an Altar properly so called, for the cross, and the Altar differ in their very ends, and scope, for the cross is ordained for punishment, and the Altar for sacrifice.  
Thirdly, we answer, those things which are required Answ. 3 unto a Sacrifice are of two kinds, to wit,  
I. Some things belong unto the very essence and nature of a Sacrifice. And  
II. Some things belong unto the solemnity, decency, and comeliness of a Sacrifice. Now an Altar doth not belong unto the first sort, but unto the second; and therefore there may be a sacrifice without an Altar.  
Fourthly, we answer, that usual and ordinary Answ. 4 sacrifices have Altars properly so called; but it doth not hence follow, that therefore the sacrifice of CHRIST must have such an Altar, because it was a transcendent, and not an ordinaty sacrifice, Christ himself being both the knife, oblation, altar and Priest.   
Verse. 20.21. VERS. 20.21. Who so therefore shall swear by the Altar, sweareth by it, and all things thereon. And who so sweareth by the Temple, sweareth by it, and him that dwelleth therein. 
Quest. Whether is it lawful to swear by the Saints, or by other creatures?  
Answ. They take the name of God in vain, which do swear by any other, then by the name of God, and therefore the Rhemists (in hunc locum) err, who maintains swearing by the name of Saints. The truth of this answer appears evidently by these particulars; viz.  
First, God commandeth that we should swear only by his Name, Deut. 6.13. and 10.20. Exod. 23.13.  
Secondly, God reproveth those which swear by any other then by him: as Zephan. 1.5.  
Thirdly, Invocation belongeth only unto God, but the taking of an oath is a kind of invocation; therefore it is a service due only unto God.  
Fourthly, in taking of an Oath, we call God to be a witness unto our Soul; but God only knoweth the secrets of the heart, and neither Angel nor Saint, nor any other Creature; and therefore we are to swear by none but God only.  
Fifthly, he that sweareth, giveth unto him by whom he sweareth, power to punish, if he swear falsely; but God only is able to punish the Soul, Matth. 10.28. And therefore we must swear only by him.  
Object Against this the Rhemists' object thus, It is lawful to swear by the name of Saints, because all is referred to the honour of God; as, he that sweareth by the Temple, sweareth by him that dwelleth therein.  
Answ. 1 First, in this place CHRIST reproveth the Pharisees for their Swearing, and condemneth it by this argument: that howsoever they thought it a small matter to swear by the Temple, yet in effect they did swear by God himself: And thus he doth not here justify swearing by Creatures, but confuteth that nice and unwise distinction of the Pharisees, who taught, That it was nothing to swear by the Temple, but by the gold of the Temple, verse. 16. CHRIST here shows, that they could not avoid swearing by God when they did swear by the Temple, because it was the place of his habitation: and so they did in such an oath take the name of God in vain. And thus we see the boldness of our Rhemists, who dare justify swearing by creatures by the same reason that CHRIST condemneth it.  
Answ. 2 Secondly, our Saviour here saith nothing but this, that in every oath there is an invocation of the divine power, and therefore whosoever sweareth by a creature, committeth idolatry in making it his God.  
Answ. 3 Thirdly, if our Saviour should here allow of swearing by Creatures, as by heaven, saying, He that sweareth by heaves sweareth by the throne of God, he should be contrary to himself: [for elsewhere he saith, Swear not at all, neither by heaven, for it is the throne of God, Matth. 5.34.]   
VERS. 23. Woe unto you Scribes, and Pharisees, hypocrites; for ye pay tithe of mint and anise, and cummin, and have omitted the weightier Verse. 23 matters of the Law, judgement, Mercy, and Faith; these ought ye to have done, and not to leave the other undone. 
What things in general were tithe able amongst the Jews? Quest.  
First, their yearly increase, was either cattles, Answ. 1 fruits of the trees, or fruits of the Land; now of all these they paid tithes even to mint, anise, cummin: as is clear from this verse.  
Secondly, after many corruptions in the Church of the jews, many things became questionable, whether they were citheable or no? whence the high Court of their Sanhedrim decreed, That in the things doubtful which they termed (Demai) though they paid neither first, nor poor men's tithe, yet they should pay a second tithe, and a small heave offering; namely, one part of an hundred. Moses Rotsens. fol. 199. Colum. 3. Now mint, anise, and cummin, seem to have been of these doubtful things, in which, though the decree of their Sanhedrim required but one in the hundred, yet the Pharisees would pay a just tenth; as appears by this verse; whence it was, that they boasted, That they gave tithes of all that they possessed. Luke, 18.12. In which they outstripped the other jews, who in these payments, took the liberty granted them in the Sanhedrim.   
VERS. 24. Ye blind guides, Verse. 24 which strain at at a gnat, and swallow a Camel. 
Bellarmine (Lib. 2. Cap. 1. de Peccato) produceth this place for the proof of Venial sins; Object reasoning thus: Some sins are compared to things which are most light in their own nature, and some to things most heavy: Some compared here to Gnats, and some to Camels; and Luke. 6. some to motes, some to beams; and therefore some are venial, some mortal.  
First, these are proverbial speeches, and therefore Answ. 1 are not to be extended beyond the scope of CHRIST.  
Secondly, that which is a gnat or a mote comparatively, Answ. 2 may be a great mountain positively, hence the earth is great, and large absolutely, but in comparision of the heavens it is but like a point. And therefore this follows not, some sins are small in comparison of others, therefore they are so small and venial in their own nature, that they do not deserve eternal condemnation. Bellarmine himself (I know) would confess if he were alive, that simple fornication were but a small sin, in comparison of poisoning, and murdering, the Pope, and Cardinals, and Clergy of Rome, and burning to ashes the whole City: but from hence to conclude, that therefore fornication is a venial sin, were  
I. To fall into a heathenist error (Non est flagitium, juvenem fornicari) who thought that for a young man to commit fornication with a single woman, was a pardonable offence.  
II. This were to contradict, and oppose the Apostle Paul even in the very terms; who distinguisheth, and distinctly nameth Adultery and Fornication, and positively affirmeth, that not only the Adulterer, but also the fornicator, shall never enter into the Kingdom of heaven, 1 Cor. 6.9, 13.  
Answ. 4 Fourthly, in good works there is such a difference of degrees, between the greatest and the least, as there is in sins: now the Papists say that the least good works merit eternal life as well as the greatest, and therefore not a mote, but a beam is in their eye, who cannot see the least sins truly to merit eternal death.   
Verse. 25 29. VERSE 25.26. Woe unto you Scribes, and Pharisees, hypocrites; for ye make clean the outside of the cup and platter, but within they are full of extortion an● excess. Thou blind Pharisee cleanse first that which is within the cup and platter, that the outside of them may be clean also. 
Object. It may here be objected, CHRIST is the promised seed (Gen. 22.18.) in whom all the nations of the earth are blessed (Galath. 3.16.) who was not sent to condemn the world, but to save it: (john. 3.17. and 12.47. acts. 3.26.) and will he twit, and reproach, and disgrace with reproachful terms and names any. Yea although they were sinners, yet he is merciful, and meek, of whom it was foretold. That he should be like a Lamb dumb before the shearer, not opening his mouth against his persecuters: and we are commanded by him to learn of him to be lowly, and meek, Matth. 11.28. And therefore how doth he now upbraid so tartly the Scribes and Pharisees?  
Answ. CHRIST doth not calumniate or reproach them out of hatred, as they do him (john. 7.20. and 8.52.) but out of love. Indeed we read that he called Herod Fox, and the Pharisees, fools, and blind guides▪ verse. 16. and blind Pharisees▪ verse 25. and painted sepulchres. verse. 27. and hypocrites, or dissemblers, and counterfeits, in many verses of this Chapter. but these were only reprehensions and comminations because they slighted and abused the Gospel. Hence than we may learn.  
Obser. That the true Ministers of God are sharp and tart in reproving the contempt of the Gospel: when they see the word (which is the mighty power of God unto salvation) despised, and scorned, than they stretch forth their voices like a Trumpet, Esa. 58. and become Boanerges Sons of Thunder. Moses was the meekest man in the world, and yet he broke the two Tables for anger, when he saw the Idolatry, and wickedness of the people, Exod. 32. and afterwards was very angry with Korah and his company, Numb. 16.15. CHRIST was meekness itself, and yet he was angry when the Gospel was despised, and the Messiah, the true Corner stone rejected, Mark 3.5. and denounceth many woes against such Contemners, verse 13, 14, 15, 16, 25, 27, 29. of this Chapter. Paul, when the Gospel and word of God was slighted and spurned at, separates the Apostles, and departs, and shakes off the dust of his feet, Acts, 19.9.  
Why must the true Ministers of the word be so Quest. 1 sharp and severe in reproving the contempt and contemners of the Gospel?  
First, because the Gospel is a great grace (Read Answ. 1 Rom. 15.29. and 1.11. and 1 Thes. 1.5.) and therefore it is a great ingratitude to slight or reject it, jerem. 51.9. Luke, 19.42. Math. 23.37.  
Secondly, because the contempt of the Gospel, Answ. 2 is the contempt of God: hence CHRIST saith, they have not despised you but me.  
Thirdly, because the contempt of the Gospel is Answ. 3 scandalous to those who are without, and makes it evil spoken of. And therefore there is great reason that the Ministers of the word should be sharp in their reproofs of the contempt of the Gospel, and that, both  
I. In regard of the contemners, whose punishment shall be intolerable if they repent not. And also  
II. In regard of God, who is despised, when his word is disrespected. And likewise  
III. In regard of the Gospel, which becomes odious unto those who enjoy it not, when it is slighted and contemned of those who possess it.  
What is here required of those people or persons Quest. 2 who enjoy the word?  
First, it is required, that they endure patiently Answ. 1 the word of reproof; and not wonder when the contempt of Religion is severely, and tartly reprehended: as wicked children are to be whipped, and frantic men must be scourged, and those who are lethargical, must be pinched, and with a loud voice called upon: so those who do enjoy the word, or have long enjoyed it, and do not regard it, are sharply to be rebuked. And  
Secondly, it is required of them, to take heed Answ. 2 that they do not provoke CHRIST by the contempt of his word or Gospel. If men be offended with us, men may mediate for us; yea although our sins should depress us, and Satan provoke us, and the Law condemn us, and the Lord be angry with us, yet CHRIST could reconcile us, and would if we prise as we ought the word of reconciliation, Rom. 8.25. etc. and 2 Cor. 5.19, 20. But if CHRIST be angry with us, who shall mediate or intercede for us. If he shut the gates against us (Matth. 25.22.) and will not own us: (Matth. 7.) what will become of us? how miserable will our estate and condition be? And therefore if we desire that CHRIST may be our friend, and we God's favourites, we must not contemn and reject, but respect, value, and obey the Preaching of the Gospel.  
Our Saviour having reproved the hypocrisy of the Scribes and Pharisees, who made clean only the out side of the cup and platter verse 25; doth now exhort them to cleanse also, yea first, the inside of them. The word here used is worth observing, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge in the Physician's sense, as follows by and by.  
The care of the Pharisees being only to keep the outward man free from the corruptions of the world, and not the inward pure in the sight of God are reproved here for it by our Saviour, and advised by him unto the contrary: for this 26 verse contains the counsel of CHRIST, concerning the purging of the inward man of the heart: where although the proposition seem to be single, yet it is indeed double; for our Saviour grants the Thesis, that he may remove the Hypothesis.  
The Thesis is purge; The Hypothesis is, not the outward man only but the inward also, and principally; but I conjoin them together.  
Quest. 2 What is meant by this word Purge? Purge first the inside of the Cup.  
Answ. 1 First, sometimes it is taken for sweeping, sometimes for brushing, sometimes for wiping, sometimes for washing, and the like.  
Answ. 2 Secondly, but it seems to have a greater Emphasis, and to signify something more than all these: And therefore because Physicians who are next unto Divines [I say next, because Theologues are conversant about the soul, Physicians about the body, and Lawyers about the estate; and in that regard the Divine is first, the Physician second, and the Lawyer third; for as the body is more worth than the estate, so the soul is more worth than the body] use this word in their Art much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Purge, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation, or purging Potion: and because CHRIST professed himself to be a Physician; and also because the Prophets under the names of diseases and sicknesses did foretell of the curing of our sins; we will take the word here in the Physician's sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Purge, that is, take a purgation, and purgative potion.  
Quest. 4 How many things are observable in Purging?  
Answ. Two, namely,  
First, the medicine purging: wherein two things are considerable; to wit,  
I. What this purgation is?  
II. How it comes to be purgative? or whence it is, that so small a potion taken into the stomach, or ventricle, worketh so much, and produceth such effects? namely  
First, by its heat.  
Secondly, by its attraction.  
Thirdly, by its displicencie.  
Fourthly, by its contrariety of nature.  
Secondly, in purging we must observe also the manner of the receiving of the purgation.  
Now here three things are worth our consideration; viz  
I. What is to be purged out: viz.  
First, Plethora, the superfluity of good blood.  
Secondly, Pinguedo, fatness, and windy humours. And  
Thirdly, Cacochymia, evil, and obnoxionus humours.  
II. When we must Purge: namely,  
First, in respect of the year, we must purge in the spring.  
Secondly, in respect of the disease, we must purge before the malady be come to its height.  
Thirdly, in respect of our age, we must purge in our youth.  
III. How long must we purge: to wit,  
First, until we have purged the evil humour out of the body. And  
Secondly, until we have purged it wholly out of the body. Now of all these particularly, and in their order.  
First, we must consider Medicamentum purgans, the purgation, or purging potion: wherein we have two things to inquire after, namely  
First, Quid? What this purgation is, Quest. 5  
I. Some say, that it is the cross, and affliction; Answ. 1 others that it is spiritual conflicts, and tentation, others that it is the compunction, and contrition of the heart; and some that it is the holy Spirit.  
II. The holy Ghost may indeed be said to be Answ. 2 this purgation (whereby sin is cast out of the soul) by a general Metonymy of the cause for the effect, otherwise not.  
III. CHRIST indeed is the Physician of the Answ. 3 soul (Matth. 9.11.) and the blessed Spirit is the Apothecary, or the hand that reacheth forth Christ unto us, or (more truly) both: and the purgation itself, is neither affliction itself, nor tentation itself, nor any external or outward things; but the internal motions of the holy Spirit in our hearts. For as the substance of the purgation purgeth not, but the vapours, fumes, and spirits which arise from thence; so it is neither temptation itself, nor affliction itself that purgeth from sin (for then all that are tempted or afflicted should be pure from all pollution, which experience proves false) but it is the holy Ghost that works in, and by these. And therefore if we desire to be washed, and purged from sin and uncleanness, we must pray unto CHRIST the Physician of our souls, that he would be pleased to cleanse us by his holy Spirit.  
Secondly, let us now consider, Quomodo catharticum? Quest. 6 how the purging potion becomes purgative? or whence it is, that so small a draught, should send forth so much into the draught?  
I. Calore, the purgation purgeth by his heat Answ. 1 and warmth: for both Galen, and divers other Physicians say, Omne medicamentum purgans est calidum: That all purgatives are hot; and if a potion were compounded of all cold things it would never purge.  
Hence than we may learn: Obser. That sin cannot be purged out of the soul, without the warmth and fire of zeal, Read. Luke. 3.16. and 12.49. and Mark. 9.49. and Rom. 12.16. and 2 Cor. 11.29. And therefore let us labour that we may be zealous in our Love unto God, and whatsoever is good, and in our hatred unto sin. Here observe; Satan knowing the power and might of true zeal, and how it is able to cast down all his strong holds, and cast him out of our souls; doth therefore endeavour to defame and scandalise true zeal, and that either  
First, Taedio by wearisomeness, and irksomeness; it is wonderful to see in a Christian commonwealth, how little the zeal of Religion is prized, and how much it is slighted, and scorned: which certainly is the work of the devil himself, who is an enemy to man, and whatsoever is truly and spiritually good for man. And therefore we must follow hard after holiness, without which we cannot be saved 1 Hebr. 12.14. remembering that zeal is the fiery Chariot of Elias whereby we are carried or transported, up unto heaven 2 King. 2.11. And those who are lukewarm shall be spewed out of God's mouth, Revel. 3.16. God commanded that the fire which was upon the Altar should never go out, Levit. 6.12. thereby to teach us, that the fire of zeal should always burn in the Altar of our hearts, and never be extinguished: without fire the sacrifice could not be consumed; and without the fire of zeal, the sacrifice of sin cannot be destroyed.  
Secondly, the devil doth endeavour to defame, or hinder true zeal, Odio, by hatred; and that two manner of ways; namely  
I. Defamando, by defaming those who are zealous, by a pretence or intimation of hypocrisy: Here  
First, those who are thus judged and censured, must (with St. Paul) learn not to set by man's judgement, but labour to approve themselves unto God, by whom they must be judged at the last. And  
Secondly, of those who judge and condemn the generation of the just, we demand, why they judge those things which they know not? For  
I. Charity forbids this, because that covers a multitude of sins, which are seen, and not discovers those which are hid, Prov. 10.12. and 1 Peter. 4.8. And  
II. What do they see who thus censure, and judge? Only good works, and holy actions, and an unblameable outward life, and conversation; and therefore they should judge the intention by the work. Indeed the Lord judgeth the action by the intention, but this is his prerogative, because he is the searcher of the heart, and the trier of the reins: but man knows not the intention of the heart (for who knows what is in man, but the heart within?) and therefore he must judge the tree by his fruit, Matth. 7.20. and not censure and condemn to the fire the tree as bad, when the fruit is good, Rom. 14.4. and 1 Corinth. 4.5.  
II. Satan labours to make zeal odious, Adulterando, by adulteration of it; he is God's ape, and can transform himself into an Angel of light, and make many hypocrites, yea heretics to seem outwardly zealous, that so zeal may be had in disgrace: The old Pharisees (as may be seen in this Chapter) seemed very zealous, and the new Pharisees (the Papists) seem so also in many things, and divers at this present seem outwardly zealous, only out of hypocrisy. But shall we condemn zeal therefore in the Abstract? What if some of the Citizens of LONDON or YORK were covetous, or usurers, or oppressors, or the like; were it therefore a wicked thing to be a Citizen? Suppose that some Lawyers were haters of peace, and stirrers up of strife, and no better than pickpurses; shall we therefore conclude that the Law is evil? If the hands of Judges and Magistrates should be full of bribes, and their hearts of covetousness; shall we therefore say, that judgement is evil? It is necessary that there should be evil men, that the good may be discerned and known: zeal in itself is good, though it be abused by many; and therefore we must take away the abuse, but retain zeal still.  
II. Attractione, the purgation becomes to be Answ. 2 purgative by attraction; for. Omne purgans attrahit, every thing that purgeth, hath an attractive faculty in it. The humour which is dispersed, and seated, in the more ignoble parts of the body, is by the purgation brought into the ventricle (which is the only vessel ordained for the receiving of the purgative potion) now the ventricle being overcharged with the weight of the humour, by an avoiding, or ejecting faculty, doth expel it, and cast it forth. Thus sin having long been in the habit of the life, and long lurked within, in the hidden man of the heart, is not Purged out, until it be first attracted, and brought into the Conscience. Whence we may learn, That sin is purged out by the Conscience; that Obser. 2 is, when our consciences accuse us of sin, or the eyes of our conscience being opened, we see sin, and seeing of it hate it, with a perfect hatred; then, and never till then, we strive truly to purge it out. Read, Rom. 2.15. and 2 Cor. 1.12. and Hebr. 10.22. and Psal. 139.21. And therefore let us principally take heed of cauterised consciences. 1 Tim. 4.2. For so long as we have no conscience of sin, so long sin is not purged out. So long as joshua had the mouth of the Cave stopped with a great stone, so long he was sure that his enemies, the Kings were there; & so long as a stony heart, stop the mouth of conscience, so long the devil knows, that sin is there. Wherefore let us arraign all our sins, and summon them to the bar, in the Court of conscience, remembering that if the conscience be wrought to a sight of sin, and a true hatred thereof, than they shall be pardoned, and purged out.  
III. Displicentiá, the purgative potion purgeth Answ. 3 by reason of its displicency, and dislike; For. Omne medicamentum purgans est nauseae provocativum, every purging thing is loathsome to the Ventricle; and that either  
First, because they are bitter, and of a harsh and unpleasant taste; as Aloes, and Coloquintida. Or else  
Secondly, because they are irksome, and loathsome to the Ventricle as all purgatives are (that I know of) except Aloes. Thus sin is cast out by Obser. 3 repentance which is displeasing, and offensive to our nature. That Repentance is offensive to nature appears thus; viz  
I. It is bitter: we naturally call the word of God a hard saying, john. 6.60. and frequently cry out, that the old way of sin is better, than the new way of repentance and true obedience, Luke. 5.39. And  
II. Repentance is grievous and irksome unto us; we are ashamed by repentance, to condemn our former lives; and such is the corruption of nature, that we had rather continue in our wicked ways, then by repentance confess, that hitherto we have erred from the right way. Repugnat poenitentiae natura & verecundia; Natura, quia omnes sub peccato: Verecundia, quia erubescit quisque culpam confiteri, August. Epist. 3. ad Simple, that is, Both nature and shame are opposite unto repentance; Nature, because all naturally are in sin: and shame, because all naturally are ashamed to confess their sins. And this is the reason, why so few are converted, and turned unto God; namely, either  
First, because idly they spare themselves, and will not take pains to examine their ways, or sins: as many do, who forbear this labour because it is no better a work then raking in a stinking Ditch, and because it would make them out of love with themselves. Or  
Secondly, because they are ashamed to confess and acknowledge their sins and errors, john 9.40. Now we must remember here these four things, namely.  
I. That if we do not judge and condemn ourselves here, God will judge, and condemn us hereafter: And therefore it is better to examine our ways ourselves, and to labour to find out our iniquities, while we have leave and space of repentance, then to leave them to be enquired, and sought out by an allseeing God, when we shall not obtain one drop or dram of mercy, though we seek it with tears. And  
II. We must remember, that it is worse to cover then to discover our sins, worse to conceal, then to reveal our iniquities, worse to excuse then to accuse ourselves, worse to hid then to confess our faults: For  
First, he that hides his sin shall not prosper, but he that confesseth shall find mercy, and favour. And  
Secondly, he that hideth his sin dishonours his GOD (1 john 1.9.) but he that confesseth honoureth his Maker: Whence Joshua said to Achan, confess thy sins and give glory to GOD, joshua, 7. And  
Thirdly, he that hides his sin shows evidency, that he prefers either the love of his sin, or his estimation and credit, before the glory of God, and the good of his own soul; but he that confesseth his sins ingenuously unto God shows plainly, that he prefers the Glory of his GOD, and the good of his soul before the shame and disgrace of the World, or his own credit. And  
III. We must remember, that Repentance is rightly called, Poenitentia nunquam poenitenda, Repentance never to be repent of, 2. Corinth. 7.10. For he who labours truly to find out his sins; will never repent him of that labour: he that is truly sorrowful for those sins which he finds out, will never repent him of that his sorrow: he that truly confesseth those sins unto GOD which he sorrows for, will never repent him of that his confession: he that labours to hate all those sins which he hath confessed himself guilty of, will never repent him of that hatred: he that purposeth to leave all sins which he doth or should hate, will never repent him of that purpose, he that promiseth unto GOD to serve him for the time to come in righteousness and true holiness, will never repent him of that promise: in a word, he that turneth from sin and whatsoever is evil, and turneth unto God and whatsoever is good, will never repent him of this his repentance and conversion. But on the other side, he who neglects to find out his sins, and to sorrow for his sins, and to confess his sins, and to hate his sins, and neither purposeth to leave his sins, nor promiseth to serve God, but continues in sin and disobedience against him, will certainly repent him (when it is too late) of this his great neglect.  
iv We must remember the reward which is promised unto us, and prepared for us, if we truly repent, notwithstanding the bitterness, and irksomeness thereof unto nature, and flesh and blood▪ Now this reward is either  
First, spiritual; namely, peace of Conscience, and joy of the holy Ghost. as john 16.33. Philip. 4.7. Or  
Secondly, eternal; to wit, everlasting life, and perfect liberty, and eternal glory, Rom. 8.18. Now of this reward we have spoken amply before, viz. Chapter 5.48. and 6.33. and 19.29. Answ. 4  
IV. Purgations: become purgative Contrarietate by a certain contrariety that is in them; For Omne catharticum est natura contrarium, every thing that purgeth is contrary to the nature of the Ventricle, which receiveth the Potion. And the reason hereof is,  agat in naturam, et non patiatur ab ea; that so the purgation may work upon nature, and not be wrought upon by nature; and (according to the Physicians) this is the difference between meat and medicine viz.  
First, Alimentum, Food received into the stomach, is there Passive, nature working upon it, and digesting and concocting it, and dispersing the nourishment and moisture thereof into the several parts of the body. But  
Secondly, Medicamentum, Physic received into the Ventricle, is there active, working upon nature, and ejecting and sending forth what it meets withal. Hence observe  
That there is a contrariety and strife between Obser. the flesh and the Spirit; Or, he who desires that sin may be purged out, must expect conflicts within himself. Read Rom. 8.6, 7, 12. and 1 Corinthians 2.14. Rom. 7.23. Galath. 5.17. I enlarge not this, because we have spoken something of this spiritual strife before, Chap. 19.28. qu. 12. Answ. 1.  
V I might add, that potions become purgative, Modo operandi, by the manner of their working; for a purgation performs a double work; namely,  
First, it attracts and draws all the humours that are to be purged out into the Ventricle. And so repentance brings all our sins into the conscience. Then  
Secondly, the purgation provokes and irritates the expulsive faculty of the Ventricle, to expel Answ. 5 and cast out all those obnoxious and hurtful humours. So repentance having once brought our sins into the Conscience, doth further excite us to purge them out, and to discharge the conscience of them, which is overcharged with them. And thus much may suffice for the first part, namely, Medicamentum purgans, the Potion which purgeth.  
Secondly, the next part is, Modus accipiendi, the manner of the receiving of this purgation; wherein we have three things to consider of; to wit,  
Quest. 7 First, Quid purgandum, What is to be purged out?  
Answ. 1 I. Plethora, an overplus of good blood; or an abundance or fullness of good humours in the body; this the Physicians call, A furnished man, or Athletarum habitus: but iste habitus periculosissimus (Hippocr. et Galen.) It is dangerous for a man so exceedingly to abound with good blood or humours, for Omne nimium vertitur in vitium, the overplus of good humours will turn into bad, and upon the  distemper or disorder such a man's health is much endangered. This Plethora is Divitiae, Riches, to teach us:  
Obser. 5 That Divitiarum Plethora, an abundance of riches is very dangerous, a man thereby having fuel for every hellish fire: that is, if a man be rich, he hath a ready supply for the satisfying of every ungodly lust. If a rich man be tempted unto pride in apparel, his money will procure him most rich robes, if unto drunkenness or gluttony, his money will buy him the most delicious meat and drink that is to be had; if unto revenge, for his money he may have instruments of cruelty, or suborn perjurers, or avenge himself by suits: if the rich man desire to know any secrets, he hath a golden key which will open any lock, and make a silent man speak: if he be tempted to uncleanness, his riches persuade him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteis telis pugnare, to fight with golden weapons and he shall overcome, because Pecuniae obediunt omnia, Golden Bullets will scale the strongest Fort. Now by these and the like animadversions, we may easily see, how dangerous abundance of riches is unto us: if any would see it proved from Scripture, let him read these places, Matth. 13.22. and 1 Timoth. 6.9. Genes. 19.32. john 2.10. and Prov. 30.9.10, 15. and 27.20. But we have spoken largely of this before. Chap. 6.14.  
Answ. 2 II. Obaesitas, fatness and grossness is to be purged out: or, Obaesitas is a phlegmatical, and windy repletion, which makes the body thick and fat: and such an one the Physician calls A gross or grown man. This Obesitas, is Ventositas honoris, the windiness of honour; to teach us:  
Obser. 6 That ambition and a desire of honour is to be purged out, and avoided: because Honours mutant mores, honours change manners; and therefore the Prophet rightly calls it Locus lubricus, a slippery place, Psalm. 73.17.  fumus petit coelum sed perit in aere. As the smoke ascends, and tends upwards, as though it would top the Clouds, and climb the Heavens, but perisheth in the Air, and vanisheth and cometh to nothing: so the ambitious man strives to aspire higher and higher, but at last with proud Lucifer is cast down into Hell.  
Is not honour good? and if so, why then is it to Quest. 8 be purged out?  
First, honour in itself (when it is conferred upon Answ. 1 a man by God, or by man for some worthiness, or good deserts) is good; but ambition, and an ambitious desire of honour is not good. Answ. 2  
Secondly, I say not that honour is to be purged out, but ambition, and the ambitious desire of honour. Yet  
Thirdly, honour, preferment, and high places, Answ. 3 are dangerous baits and snares; and therefore not to be desired, but as perilous, moderately and warily to be borne: that is, if honour be conferred upon any, they must be careful to behave themselves humbly and lowlily, lest they be infected with the vices which attend upon those who are in honour. Now those who are in honour, are in a dangerous estate, in a threefold regard, viz.  
I. Facilitate peccandi, in regard of their proneness unto sin: for such know that they are potent, and can defend themselves, and like Lycurgus his great Flies, break through the Law, and escape from it: as the Tribe of Dan did, judg. 18.25.  
II. Difficultate reprehendendi, in regard of the difficulty of reprehension; for few dare reprove great men, and few great men will suffer themselves to be reproved, or care for those who reprehend them. Read 1 King. 22.27. Amos 7.12.  
III. Difficultate poenitendi, in regard of the difficulty of repentance, for as great men are prone to sin, and unwilling to be reproved for their sins, so they are hardly drawn to repentance though they be reproved. Peccavit David sic Reges solent; Paenituit David, sic Reges non solent, August. Lib. 1. de Dau. David sinned, so most great men do; David repent him of his sin, and endured the word of reproof patiently, and so few great men do.  
III. Cacochymia, all ill juice, and obnoxious Answ. 3 humours are to be purged out; and so the pollution and seeds of sin are to be evacuated, and purged out of the heart by repentance. Read Luke 3.3.8. Acts 2.28. and 3.19. I enlarge not this because we have handled it before, Chap. 3.2.  
And thus we have heard, Quid purgandum? what is to be purged out?  
Secondly, Quando, when are these things to be Quest. 10 purged out?  
I. Vere, in the Spring; Answ. 1 Quia tum rore caeli et calore solis liquescunt humores, et fluunt; Because then by reason of the dew of Heaven, and the heat of the Sun, the humours in the body become more thin, moist, and tender. And so the dew and heat of the Spirit mollifies our hearts. Hence observe.  
That the best time to purge our sin, is when our hearts are mollified, and softened by the motions and operations of the holy Spirit. Here observe three things; viz.  
First, our hearts naturally are stony, and stones we know will receive no stamp nor impression; But  
Secondly, God pours water upon our hard hearts and then they begin to grow soft: Read Esa 44.3. joel, 2.28. john, 7.37. Ezech. 36.25, 26. for these places both prove and explain the point. And  
Thirdly, when our hearts are thus mollified by the work of the holy Ghost, then is the fittest time for us to labour, to cast out sin.  
Quest. 10 What is here required of us?  
Answ. 1 I. We must remember, and acknowledge, that it is not in our power to repent when we will, we being like metal hard, and molten; that is, hard by nature, and molten by grace: and therefore until God melt and soften us by his Spirit, and grace, we cannot repent.  
Answ. 2 II. We must watch for the motions, and operations of the Spirit in our hearts, as the diseased people waited (for the Angels troubling of the water) at the pool of Bethesda. For the Lake is the conscience, the Angel is the holy Ghost, the sick and diseased, are sinners: and the sick were not cured, except they presently stepped in, so except, when the Spirit toucheth and woundeth the conscience, we bring our sins into our consciences, we cannot be healed. And this is the cause, why  
First, many go unto perdition; because they will not acknowledge the time of their visitation, Luke 19.44. And  
Secondly, why their damnation is just; because they will not hear the Lords call: As those who are in prison should wait for the opening of the Prison door, so we (who by nature are the captives of Satan) should wait, when the Lord opens the prison doors, and calls us forth, for otherwise we shall be left without excuse, Prov. 1.24, 26. etc. Amos 8.12.  
Answ. 3 III. We must therefore run when God calls upon us, and lay hold upon all offers of mercy, which God, makes unto us. Front capillata, post est occasio calva; that is, 
Before occasion hath much hair,  
But she he hind is wholly bare.   
When occasion presents herself unto us, we should lay hold upon her, because if she turn her bacl upon us we cannot then hold her though we would. The Grecians observed a true difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time, to wit, that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Time; but not contrarily, that every Time was an Occasion; and therefore we must strike while the iron is hot; and work while the wax is warm and soft; we must convey ourselves from the Jlands of sin before the icy hardness of our hearts be again congealed; we must neither delay the time, nor delude ourselves, nor despise the Spirit, nor destroy our own souls through a slothful linger: but labour that all the sparks of the Spirit may be kindled into a flame, and all the conditions of mercy willingly accepted, and yielded unto.  
Viribus constantibus, we must purge while Answ. 2 we have strength of nature; or, before our sickness comes to his height and strength, lest the strength of the Ventricle be so decayed, that it is not able to do his office; or lest if the Ventricle be sick it vomit up the purgation. Thus we must strive to bring our sins into our Consciences, and then to purge them out, before we be hardened through a habit, and custom of sin. Or  
We must repent us of our sins, before our Obser. 8 sins have increased to too great a heap. Profitable is the advice of the Physicians here; 
Principiis obsta, serò medicina paratur, 
Ovid.   
Cum mala per longas convaluêre moras:  That is, 
If Physic be neglected long,  
Our pains and grief must needs be strong.  
Therefore at first withstand that ill.  
Which daily groweth worse still.   
We must give no way to the water course, but stop the breach at the first, withstand the least and smallest beginnings of sin. We are wont to say of our sins, as Lot did of Zoar, These are little ones, and little regard or care is to be had of them: At ne despicias quia parva, sed time quia plura (August. de 10. chordis) We must not despise them because they are small, but fear them because they are many. Many drops may hollow a stone, and sink a Ship; yea drown the World, many Bees may kill a Bear, and worms may destroy Antiochus, and Lys Herod: and therefore we must slight no sins because they are petty ones in our eyes, but remember that there is nothing so little that shall go for naught. We think the neglect of preaching, and public Prayers, and the profanation of the Lords day, and petty oaths, to be small sins, not worth the speaking of, thus heaping (as the Proverb is) Athos upon Aetna so long, till the stomach being debilitated vomit up all good means. If David had (with job) made a covenant with his eyes, he had not fallen. If Peter had marked the first crowing of the Cock, he had not sworn; and if Esau had sought for mercy in time with tears, he had not been rejected, Hebr. 12.17.  
III. Aetate juvenili, we must purge when Answ. 3 we are young, Quia in seen humores fiunt viscidi; Because the humours in old men are more tough, viscous, and clammy: Thus sin by custom becomes habitual, and habits like a second nature, are hardly left: Wherefore we must learn to repent in our youth, and to serve our God in our best and young years, Eccles. 12.1.  
There are three watches; Whereof Obser. 9  
The first is, Pueritia, Childhood: And  
The second Adolescentia, Youth, And  
The third Stnectus, old age. Now those who have neglected to purge out sin in their Childhood, must defer it no longer, but forthwith purge it out in their youth, and those who have spent both Childhood and Youth in vanity, must not delay it a day more, but while it is said, To day, turn to the Lord, lest sin become so habitual, usual, and natural unto them, that they cannot cease to sin, 2. Peter 2.14. Nam quos diu ut convertantur tolerat, non conversos durius damnat (Hier. s. Matth. 20.) The longer time and space that God gives us unto repentance, the greater shall our punishment be, if we repent not. And therefore we must do as Seneca said he did: that is, [Ante senectutem ut bene viverem, in senectute ut bene moriar] labour in our youth to live well, and in our age to die well: because if we should not turn from our sins until our old age, than we should not leave sin, but sinne us: and this is the great and gross error of the world, for men not to begin to repent until they be going out of the world, nor to think of living well, until they are a dying: but this we must take heed of, because they seldom die well, who live ill, if we live unto Satan, we must not expect to die unto God.  
Quest. 10 Thirdly, Quousque purgandum? How long must we purge?  
Answ. 1 I. E Corpore, we must purge, till we have purged that which was hurtful out of our body; for otherwise if the obnoxious humour be brought into the ventricle and not then cast our, it kills by overcharging and suppressing the stomach. So if sin be brought into the Conscience, and not then purged out, it drives to insensibility, or desperation.  
Answ. 2 II. Totum, we must labour to purge all the evil humours out of the body; lest otherwise we fall into a Relapse (if any remainders be left behind) and our second sickness proves more perilous than the first. Hence two things are observable, to wit,  
First, that we must labour to leave all our sins; for he that is guilty of one sin is guilty of all And  
Secondly, that we must labour to leave all sin for ever, Matth, 12.45. 2. Peter 2.20.  
One question more may be demanded from these verses, and the precedents namely,  
Quest. 11 To what purpose tended all the speeches of CHRIST?  
Answ. The words of our Saviour tended either  
First, to the praise of his Father; and many are the speeches to this end, in St. john, and Matth. 11.25. etc. Or  
Secondly, to teach men what to do; and hereunto belong all the precepts and instructions of the Gospel. Or  
Thirdly, to reprehend wickedness and vice; and hereunto are referred all the reprehensions, and comminations of the Gospel, and this Chapter speaks principally of these.   
Verse. 34 35. VERS. 34, 35. Wherefore behold, I send unto you Prophets, and Wisemen, and Scribes, and some of them ye shall kill and crucify, and some of them shall ye scourge in your Synagogues, and persecute them from City, to City: That upon you may come all the righteous blood shed upon the Earth, from the blood of righteous Abel, unto the blood of Zacharias, the son of Barachias, whom ye slew between the Temple and the Altar. 
§. 1. Behold I send unto you Prophets, and many Sect. 1 of them ye shall kill and crucify.]  
It is disputed between us, and the Romanists, Argum. whether St. Peter were at Rome or not? and we say that if he were there, yet he could not sit there five and twenty years as they hold; but that it is probable, that he was never there: and herein we have some evidence even from other Churches: viz.  
First, from some of their own side: as Lyranus (upon this place) saith, Some of them ye shall kill, as james the Brother of john, etc. and some ye shall crucify, as Peter and Andrew his Brother. And thus he thinks that Peter was crucified at jerusalem.  
Secondly, from the Greek Church; as Chrysostome (upon this place) saith, Behold I send unto you Prophets etc. Intelligit Apostolos, et qui cum Apostolis fuerunt: He understandeth the Apostles, and those who were with the Apostles; whence it appears, that his opinion is, That some of the Apostles should be crucified at jerusalem: But they can show none else to have been crucified there, unless it were Peter or Andrew: and Bellarmine (Lib. 2. de Pontif. Cap. 10.) confesseth that Andrew was put to death in Achaia.  
Thirdly, from other Divines of the reformed Churches, who have objected also against Peter's being, and dying at Rome: as Vldaricus Velenus, who hath written a Treatise of this Argument: and Jllyricus, Lib. cont. primate. pap. and Calvin: Lib. 4. Instit. Cap. 6. §. 15. Magdeburgens. Centur. 1. Lib. 2. Cap. 10. Col. 561.  
Fourthly, from the South & Aethiopike Churches although they deny not Peter to have been at Rome, yet they hold it of more certainty that he was at Antioch, which made the great Emperor there ask Alvares (Alvares descript. Aethiop. Cap. 29.) Why they divided the Churches of Antioch and Rome, seeing the Church of Antioch was in a manner the chiefest, until the Counsel of Pope Leo etc. And indeed of Peter's being at Antioch there is evidence in Scripture, Galath. 2.11. but of his being at Rome none at all.  
§. 2. From the blood of righteous Abel.] Sect. 2  
At whom did the Church of the faithful begin? Quest. Answ.  
At Abel; and thus our Saviour seems here to begin it.  
Against this it may be objected, Object. That if we reckon the Church from Abel, we leave out Adam who was the first faithful man.  
First, the Fathers used so to account the Church: Answ. Augustine (s. Psalm. 92.) Ecclesia est, qua ab ipso Abel usque ad finem: The Church gins at Abel, and continues to the end of the World.  
Secondly, our men also reckon the Church from Answ. 2 Abel, Lubbert. de eccles. page 7. 13, 23. And  
Answ. 3 Thirdly, our learned Doctor Field gives the reason: God wanted not a Church in Adam, yet because Abel was the first, that the Scripture reporteth,  
I. To have worshipped God with Sacrifice. And  
II. To have been divided from cursed Cain. Therefore we usually say, That the Church of the redeemed began in Abel. De eccles. page 9  
Answ. 4 Fourthly, Alexander de Alice (part. 3. quaest. 95. memb. 4.) saith, Ab Abel dicitur incepisse Ecclesia justorum, sicut ecclesia malignantium a Cain. The Church of the righteous is said to begin at Abel, as the Church of the wicked doth at Cain. Ratio hujus est etc. And the reason hereof is, because although Adam was the first righteous man, yet if the Church of the Righteous should therefore be said to begin at him; then by the same reason the Church of the wicked should begin at him also, because as he was the first Saint, so he was also the first Sinner; as he was the first righteous man, so he was the first rebellious. Now it is not meet that both the Churches should take their beginning at one and the same man: Et ideo recte distinguuntur duo etc. And therefore fitly there are two distinguished; that so from a Righteous man (namely Abel) the Church of the Righteous might take her beginning: and contrarily, from Cain, who was finally wicked, the Church of the wicked might likewise take hers.  
Sect. 3 §. 3. Unto the blood of Zacharias, whom ye slew between the Temple and the Altar.]  
St. Augustine [Serm. 242. de tempore] lays down the History of this Zachary thus. Zacharias the high Priest, reproving the rebellious people for their neglect of the worship of God, and his sacred Laws, was slain of the people; and the detestable band of the Jews died the pavement with his blood, in the ninth year of the reign of Joas King of judah: which cruelty against this good man the whole Nation of the Jews paid dear for; for when a year was past, an Army of the Syrians came up against joas, and slew all the Princes of judah and Jerusalem; Rabbi jehosua reporteth that 211000. were slain in the Field, and 94000. in the City, for the expiation of the blood of Zacharias, which blood boiled out of the earth till that day, as it were out of a seething Cauldron.  
Quest. Unto whom may this murder be fitly resembled.  
Answ. Unto those who receive the Lords Supper unworthily: For  
First, when the Jews slew Zacharias they slew a Prophet; and they who receive the Lords Supper unworthily, slay the chiefest Prophet of all.  
Secondly, as Zacharias was slain by the Jews on the Sabbath day; so is Christ by the unworthy receivers of this Sacrament, it being ordinarily celebrated upon the Lord's day.  
Thirdly, as the Jews shed Zacharias his blood in the Temple, so do unprepared Communicants spill and spurn the blood of Christ in his Father's house.  
Fourthly, as the Jews slew him upon the Altar, so Christ is crucified again upon the Lord's Table (the Metaphorical Altar) by wicked receivers.  
Fifthly, as there was no dust to cover the blood of Zacharias, where it was shed, so no more is there at the Lords Table. Weemse christian synag. pag. 287.   
VERS. 37. O Jerusalem, Jerusalem, Verse. 37 thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together; even as a hen gathereth her chickens under her wings, and ye would not. 
§. 1. O Jerusalem, Jerusalem.] Sect. 1  
Why doth our Saviour repeat, Quest. or double this word?  
First, he shows hereby, how he is (in a manner) Answ. 1 amazed with admiration, that after so many great benefits, the Jews should yet remain unthankful. And  
Secondly, he shows hereby his detestation of Answ. 2 this ingratitude.  
Thirdly, he excites them hereby unto a serious Answ. 3 meditation of their misery and his mercy, of their rebellion, and his pity, commiseration, and deploration for them.  
§. 2. How gladly would I have gathered you together Sect. 2 but ye would not.]  
What is the true sense and meaning of these words, Oh Jerusalem, Quest. I would gladly have gathered thy children together, but ye would not?  
First, some answer that Christ by his Antecedent Answ. 1 will would gather the Jews, as a Hen gathereth her Chickens; but by his consequent will, he would scatter them through all Nations. Damascene (de orthodox fid. Lib. 2. Cap. 29.) doth set down two wills of God; the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Antecedent; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consequent. Now some Modern Divines describe both the parts of it thus.  
I. The Antecedent will of God (say they) is that whereby God doth wils any thing to the reasonable creature, before all the actions of it, or before any act of that creature.  
II. The Consequent will is that, whereby he doth will any thing to the reasonable creature, after any one act, or after many acts of the creature. Their meaning is this, God at first did really, and fully intent, and will, to save the Jews, but afterwards perceiving their stubborness, obstinacy, and disobedience, he did intent and will to destroy them.  
Secondly, others answer that Christ as man willed Answ. 2 their conversion and salvation. See the second Answer of the foregoing Objection. Or Answ. 3  
Thirdly, Christ speaks this by way of approbation in regard of them, and their good: I would have gathered them together, etc. That is, it would have been well with them, and for them, if they would have heard my calls, and turned unto me, but they would not, and therefore they shall be made desolate and miserable, verse 38. Or  
Fourthly, our Saviour speaks this by way of Answ. 4 command; I would have gathered you together, etc. That is, I commanded you to come unto me, and it was your duty to have come at my call, and to have given the utmost of your endeavour to obey my behests; but ye would not; and therefore for the neglect of your duty, you are left without excuse. Or  
Fifthly, Christ hereby shows the nature of his word, and the dispensation thereof: which doth Answ. 5 instantly persuade unto faith and obedience. But of this more in the last answer. Or  
Answ. 6 Sixthly, our Saviour means, that by these means which the Jews enjoyed many were and are daily effectually called unto God and converted.  
Answ. 7 Seventhly, Christ speaks here to jerusalem, and saith, That he would have gathered her Children together; but Jerusalem herself resisted with all her power. Now Jerusalem is one thing, and her children another, who here are expressly distinguished from the City.  
I. By Jerusalem we may understand the Priests, Levits, Scribes, Pharisees, and the Prince of the people, for these did most of all withstand CHRIST.  
II. By her Children, we may understand the people. Now our Saviour saith, That he would have gathered together these children (and questionless he gathered together many of them) but the Scribes, Pharisees, and Priests, did withstand it with all their might, and as much as in them lay.  
Answ. 8 Eightl●, our Saviour speaks here of his revealed will, Calvin (harm. Evang.) saith, That the will of God here spoken of, is to be considered by the effect. When he sendeth forth Preachers to move all to turn unto him, he is rightly said, that he would gather them; Cajetane (in hunc locum) excellently explicates these words of our Saviour's: Quoties volui? voluntate signi, praecipiendo, monendo, visitando per Prophetas, et demum per meipsum. How often would I have gathered you together? that is, by my revealed will; for I have counselled and advised you, I have commanded and enjoined you, I have visited and called upon you both by my Prophets, and also by myself. Now this appears to be the genuine sense of these words, by these particulars; viz.  
I. From these words, woe be unto you which kill the Prophets, and stone those who are sent unto you.  
II. From that Adverbe of number (Quoties, how often,) which is adjoined to the act of willing; Quoties volui? How often would I?  
Ninthly, for the complaint of Christ: we say, Answ. 9 that he justly complained of these who would not come unto him, and believe in him, and obey him, although they were destitute of grace; because they were deprived of it by their own fault, who willingly continued in that bad estate wherein they were, and did not endeavour as much as they might unto a better.  
§. 3. As a Hen gathers her Chickens under her wings.] Sect. 3  
What analogy or resemblance is there between Christ's love unto his people, Quest. and the Hens unto her young ones?  
First, as the Hen nourisheth her Chickens with Answ. 1 her wings, when they are unfeathered: so doth the LORD nourish, and cherish, and refresh, those who are Infants in grace, covering them with those wings under which are healing and salvation.  
Secondly, as the Hen provideth food for her Chickens, Answ. 2 and will not eat herself, till she perceive them to be full: so the Lord careth for his Children, and provideth for them whatsoever he sees them to want and stand in need of, whether spiritual or temporal.  
Thirdly, as the Hen defends her young ones against Answ. 3 ravenous birds, and fights unto blood with Kites, and such birds of prey for their safety: so the Lord protects, and defends his children against all their adversaries, whether bodily or ghostly.    

CHAP. XXIIII.  
Verse. 1, 2. VERS. 1, 2. And JESUS went out and departed from the Temple, and his Disciples came to him for to show him the buildings of the Temple. And jesus said unto them, See ye not all these things? Verily I say unto you there shall not be left here one stone upon another, that shall not be thrown down. 
Why do Christ's Disciples show him the buildings of the Temple, which they knew were not unknown unto him?  
First, they did this to move him to mercy, and lest the Temple should have been destroyed, as he affirmed before, Chapter 23. 38. Or  
Secondly, the Disciples did this, that upon a serious consideration and observation of the Pomp and stateliness of the building, our Saviour might be the more careful to preserve it from destruction; as though God regarded outward ornaments and pomp. Or  
Thirdly, they shown him the Temple to insinuate secretly thereby, how difficult, yea impossible it was for it to be destroyed, especially considering the strength of the City also. And hence our Saviour seems to answer, See ye not all these things, etc.  
When was this prediction fulfilled, That not one stone should be left upon another, which should not be thrown down?  
This prophecy was not only accomplished in the destruction of the old Temple, but then also, when in julian the Apostates time, the Jews being by him encouraged to build the Temple, what was built in the day, was cast down in the night; and besides a fire fell from Heaven, that consumed the work, and workmen's instruments: which Cyrillus Bishop of Jerusalem then seeing, applied unto that event this prediction of our Saviour. Sic Socrat. Lib. 3. Cap. 17.   
Verse. 3 VERS. 3. And his Disciples said, Tell us, What shall be the Sign of thy coming, and of the end of the world? 
The Apostles ask CHRIST a question, but receive no direct or definite answer; they would know when the day of Judgement would come; but CHRIST answers them generally, that the coming thereof is uncertain, and will not be yet a good while: whence two Questions may be made, viz.  
Quest. 1 Why will not CHRIST design, and tell unto them, and us, the certain year and day when he will come unto Judgement?  
Answ. 1 First, he will not definitly and punctually show it, that we might watch, and pray, and give ourselves unto holiness and righteousness. And  
Answ. 2 Secondly, that he might repress, and stay our curiosity.  
Quest. 2 Why doth CHRIST so long defer his coming, seeing the world is set upon mischief and wickedness?  
Answ. 1 First, that the number of the Elect might be completely gathered together. And  
Secondly, that thereby he may prove the faith, hope, and patience of his children. And  
Thirdly, that the godly may be incited thereby unto Sanctification and purity, Luke, 21.34. And  
Fourthly, that the wicked may be left without excuse, Rom. 2.1, 4. and 2 Pet. 3.8, 9   
Verse. 5 VERS. 5. For many shall come in my Name saying; I am CHRIST: and shall deceive many. 
Our Saviour in saying here, that many shall come in his name, saying, they are CHRIST, seems to imply, that many Antichrists under the name of Christ shall deceive many. Whence these questions may be demanded; namely,  
Quest. 1 How many ways is the name CHRIST taken, that our Saviour saith here, Many shall come in his Name, saying, they are Christ's?  
Answ. 1 First, it is taken sometimes Commonly; and thus the name of Christ belongeth to all that are anointed of God; and that either to the special calling of a King, Prophet, or Priest, or to the general calling of a Christian. And in this sense it is taken, either  
I. More largely for the whole body of those who profess the name of Christ, whereof some are members of Christ in title and profession only. Or,  
II. More strictly for the society of the Elect, the Citizens of heaven, who have the mark of God (Revel. 9.4.) and are not only in show and profession, but also indeed and in truth members of the mystical body of CHRIST.  
Answ. 2 Secondly, the name of Christ is taken sometimes properly, and peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth JESUS the Son of God, who was anointed with the oil of gladness above all his fellows, and is the head after a general manner, of all Christians, but more especially of the Elect.   
Verse. 6, 7 VERS. 6, 7. And ye shall hear of Wars and rumours of wars: See that ye be not troubled: for all these things must come to pass, but the end is not yet. For Nation shall rise against Nation, and Kingdom against Kingdom, and there shall be Famines, and Pestilences, and Earthquakes in divers places. 
These verses, and divers others which follow in this Chapter, do partly respect the troubles of the Church, and partly the destruction of jerusalem, and the wonders which went before it: and therefore a word of either.  
When was this fulfilled, There shall be wars Quest. 1 and rumours of wars?  
There have been Wars and rumour of wars in former ages. Answ. For in the first 300 years after Christ, were ten most terrible Persecutions: and since in Europe the Church of God hath been wonderfully persecuted by the Romanists in the hundred year's last passed, and upwards. And thus this Prediction respects the Church of Christ.  
What prodigious and wonderful things fell Quest. 2 out before the destruction of jerusalem?  
The wonders which were seen before jerusalem was destroyed, Answ. besides the threaten of the Prophets, were such, as might well persuade the jews of their Calamities and miseries not then believed, but afterwards felt. These, are the words of josephus, and those which follow, joseph. l. 7. c. 12.  
First, they saw right over the City of jerusalem, a fiery burning Comet, most like a bloody naked Sword flourishing to and fro over the City, which continued for the space of one whole year.  
Secondly, there was a sudden clear shining Light, as bright as daylight being in the nighttime. Now this light only shined about salomon's Temple, and about the sacrificing Altars, the which the jews construed to be their better fortune, but were therein deceived.  
Thirdly, an Ox being brought to the Temple to be slain and sacrificed upon a festival day, according to the jewish manner, brought forth (against the course of nature) a Lamb in the midst of the Temple, which was terrible and monstrous.  
Fourthly the East brazen gate of salomon's Temple [which was so great, and so heavy with iron bars, and great brazen bolts, that Vix a viginti viris clauderetur, twenty strong men could scant shut it] opened itself most willingly. And this some of the ignorant Jews prognosticated should be some great good thing to come.  
Fifthly, upon the 21 day of May was seen a sight, which seemed to be an host of men armed running on Horseback, and in Chariots, about the City in the skies, a little before Sunsetting.  
Sixthly, when the Priests went unto the Temple in the Feast of Pentecost, as they were wont to do by Night, to celebrate divine Service, they upon a sudden felt the ground quiver under their feet, and the Temple shaken, and a voice speaking, Migremus hinc, let us departed hence.  
Seventhly, and lastly, there was a Countryman, one jesus the son of Ananus, who for 7. years and five months before the destruction, ceased not daily crying and exclaiming in every corner of the City, and in every street, but especially in the Temple upon the Sabbath day, saying, Vox ab oriente, vox ab occidente, vox a quatuor ventis, vox in jerosolymam, & Templum & vox in omnem hunc populum. That is, a voice from the East, and West, and the four corners of the world; a voice against jerusalem, the Temple, and the whole Nation of the jews. This cry he continued, though he was punished by the Magistrates, and brought before Albinus the Roman, which was then Caesar's Deputy in jerusalem, insomuch as he was thought to be some furious fool; and therefore they whipped him, and let him go, and being gone from them he cried, Vae, vae civitati, vae phano, vae populo, & vae mihi. Woe, woe be to this City, woe be to the Temple, woe be to the Jews, and last of all, woe is me for myself. This ●osephus (who wrote this History) saw with his eyes, and heard with his ears.   
Verse, 9 VERS. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my Names sake. 
Our Saviour here foretelling his Disciples of the afflictions and persecutions which attend the faithful, may occasion these two questions: viz  
Quest. 1 Whether is it lawful Vim virepellere, if we be persecuted, to resist, and rebel, and take up arms against those who persecute us, though it were the King himself?  
Answ. We must not rebel, nor avenge ourselves. Saul through wicked Doegs' means slew 85 Priests. 1 Samuel. 22.18. And yet Daiud will not suffer his servants to avenge it. 1 Sam. 26.9. Ahab by jezabel slew Naboth, and yet Elias doth not depose him, 1 Kings, 21.8, 18. Herod slew james, and would have slain Peter, Acts, 12.2. And yet Peter deals not with him, as with Ananias, Acts, 5.  
Quest. 2 What are the Remedies against Persecution, or, what must we do in times of Persecution?  
Answ. 1 First, we must flee from it, if we can without offence, Math. 10.23.  
Secondly, if we cannot flee from it, we must suffer it, Math. 24.13. Luk. 21.19.  
Thirdly, we must pray against it, Psalm. 50.15. Dan. 6.10. Acts, 12.5.  
Fourthly, we must refer, commit, and commend ourselves too God. Dan. 3.17.  
Fifthly, we must cheerfully expect that heavenly and happy reward which is promised unto all those who suffer for CHRIST patiently. Matth. 5.11. Rom. 8.18.   
Verse. 11 VERS. 11. And many false Prophets shall rise, and shall deceive many. 
Obser. Our Saviour in these words doth expressly teach this truth unto us, That there are some who pretend to lead men unto CHRIST, but indeed intent to seduce and deceive them, Rom. 16.18. and Titus, 1.10. and 2 Pet. 2.1.  
Quest. 1 Why do false Prophets, and false Teachers go about to deceive others? Do they not also deceive themselves?  
Answ. 1 First, some deceive through obstinacy, and perverseness, jerem. 23.1. and 29.9. Philip. 3.18. and 1 Tim. 4.1. and 2 Pet. 1.12.  
Secondly, some deceive through Covetousness, Answ. 2 2 Pet. 2.15. jude, 11.  
Thirdly, some deceive through pleasure, and drunkenness, Esa. 28.7.  
Fourthly, some being past feeling themselves, and of cauterised Consciences, labour to deceive others, Ephes. 4.19. and 2 Tim. 4.2.  
Fifthly, others seduce and are seduced, that is, do deceive others, and are deceived themselves. (Read 1 Kings, 22.23. and 2 Tim. 3.13. Ezech. 14.9. and 2 Thessaly. 2.11.) And that either  
I. Because they are ignorant, and blind; as Esay, 56.10. Or  
II. Because they do not examine, whether that which they teach, be true or false. And therefore seeing there are so many false Teachers, we must take heed, and not believe every spirit.  
How may we know, or discern false Teachers, Quest. 2 and deceitful Prophets?  
First, we may know them by their Covetousness; Answ. for such for the most part are covetous.  
Secondly, we may know them by their flattery; for such for the most part are fawning flatterers.  
Thirdly, they go unto those that are ignorant, credulous, and simple, 2 Tim. 3.16.  
Fourthly, they go when, and whither they were not sent, jerem. 14.15.  
Fifthly, they labour to hinder and harm the true Prophets of the Lord, Amos, 7.10.  
Sixthly, they teach secretly, and like wild beasts creep abroad in the night, Psal. 104.20. whereas Veritas non quarit angulos, Truth seeks no corners.  
Seventhly, they laud, praise, and commend Ignorance, contrary to the Apostle, Colos. 3.16.  
Eightly, they prohibit the Scriptures, and hinder the Preaching of the word. Lucernam extinguunt fures, Thiefs put out the light; because darkness best becomes their deeds of darkness: now the Word is a light; and therefore false Teachers are afraid to be discovered by it.  
Ninthly, they appoint and choose another Judge besides the Scripture for the trial of their Doctrine; namely, Traditions, and custom, and the like, Math. 15.9. Colos. 2.8.  
Tenthly, they teach another Gospel besides the Gospel of CHRIST; and doctrines contrary to the 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 do nor speak 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 devilish doctrines, 1 Tim. 4.3. And  
Twelfthly, they despise Authority, 2 Pet. 2.10. jude, 8.  
Thirteenthly, they teach lies, and (Pias frauds) godly deceits, jerem. 29.9. and 1 King. 13.18.  
How may we beware and avoid these, or, What Quest. 3 are the remedies against false Teachers, and deceitful 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, we must search the Scriptures, and examine those things which are taught by the Scriptures, john, 5.39. Acts, 17.11.  
Answ. 4 Fourthly, we must pray unto God, to give us wisdom, and understanding, and to lead us in his truth. jam. 1.5. Psal. 119.33.  
Sect. 2 §. 2. Shall be saved.]  
Obser. Our Saviour by these words would teach us, That the end of all the Promises, the perfection of man, the very compliment of happiness, and the chiefest felicity man can expect or look for, is to be saved with CHRIST in the Kingdom of heaven, Read Matth. 5.3, 8, 10. and 13.43. Mark. 10.30. Luke. 12.32. and 22.29. and john. 3.15, 16, 36.  
Quest. 1 How doth it appear that salvation is man's greatest felicity?  
Answ. It appears 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 darkly, and imperfectly. And  
II. At last we know him perfectly, and clearly. 1 Cor. 13. We are now in darkness, and the image of God is naturally obliterated in us: but it shall be restored again in the knowledge of God (john 17.3.) and that  
First, in grace, And  
Secondly, afterwards in glory: which is called life eternal.  
Quest. 2 Who are here blame worthy?  
Answ. Those who are careful for all other things, and only careless of Heaven, and their everlasting happiness. Here observe four 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, than  
Secondly, afterwards they become foolish (Rom. 1.21.) turning from pleasure, unto the world, and riches, and oppressions, and cruelty, and covetousness, and deceit, thinking gain godliness, 1 Timoth. 6.  
Thirdly, than they grow sluggish in Religion, beginning with Balaam to wish for heaven and happiness, but in the mean time do nothing for the obtaining thereof.  
Fourthly, if they do perform any Religious duties, and holy exercises, then by and by they grow proud Pharisees; hoping to obtain heaven by their own endeavours, or works of righteousness, or outward observances; and here stop, dreaming of salvation, and resting in these dreams, until being awakened unto Judgement, they find that they are but wells without water, and lamps without oil.  
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 obtain Christ. This goes before the other in work, for we must obtain Christ by faith on Earth, before we can enjoy him in Heaven. And therefore we must deny ourselves, and go out of ourselves, placing no confidence or trust in ourselves at all, but only in CHRIST JESUS, labouring to apply him by faith unto our souls, john 5.24. And endeavouring to increase in obedience, faith, and all graces, until we enjoy him fully in heaven.  
§. 3. This Gospel of the Kingdom.] Sect. 3  
What names, Quest. or Epithets are given to the Gospel in the word of God?  
First, it is called the Gospel and word of God, 2. Answ. 1 Corinth. 2.17. and 11.7. and Ephes. 6.7. And  
Secondly, the Gospel of CHRIST, Mark 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 Gospel of the Kingdom of God, Mark 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 shows us, that faith is the way and means to come unto life, and also because it is a means to beget faith and spiritual life in us.  
Seventhly, it is called the word of reconciliation and peace, because it shows unto us that reconciliation which is wrought between 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 eternal Gospel. 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  
Fourteen, food. Matth. 24.44, 49. And hence feeding is sometimes put for Preaching: as john 21.15. And  
Fifteenthly, the word of the cross, because it layeth down, and showeth unto us the history of CHRIST crucified. 1 Cor. 1.17, 23. Galath. 6.14. And  
Lastly, it is called the Gospel 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 Gospel show its nature, excellency and worth.  
Sect. 4 §. 4. This Gospel 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 coming of Antichrist the Gospel must be preached in all the world; for at his coming all exercise of Religion shall be hindered, by reason of the great persecution which shall be under him. But there are many great Countries, which never yet heard of the Gospel; and therefore as yet it hath not been preached in all the world: and consequently, Antichrist is not yet come.  
Answ. 1 First, there is nothing here at all of the coming of Antichrist, that being added only by the Cardinal: our Saviour lays down this Proposition; viz, Before Christ's second coming the Gospel shall be preached in all the world. The jesuite adds that, Before Antichrists first coming the Gospel shall be preached in all the world.  
Answ. 2 Secondly, our Saviour speaks not here of Antichrists coming, but of the preaching of the Gospel Vniverso orbi, To all the world, before the destruction of jerusalem; as appears from verse 16. Then let them which be in judea flee into the mountains. See Answer 5.  
Answ. 3 Thirdly, Bellarmine's reason is weak. He saith, The Gospel shall not be preached in the world, after Antichrist is once revealed, because of the great persecution which shall be under him. This is no good Argument, for notwithstanding the most grievous persecutions in the Primitive Church under the pagan Roman Emperor, yet the Gospel was propagated, and increased still.  
Answ. 4 Fourthly, Carthusian (in hunc locum) by the preaching of the Gospel in the whole world, understands the conversion of some of all sorts, degrees and nations, unto the truth, and profession of the Gospel. And in this sense he conceives (and it is very probable) that this prediction was fulfilled in the time of the Apostles, and before the destruction of jerusalem by the Romans. Hence St. Paul speaking of the Apostles, allegeth that of the Psalmist, Surely, their line, or sound went through all the world. And CHRIST saith to his Disciples, ye shall be my witnesses in judea, and Samaria, yea even unto the utmost parts of the earth: and commands them to preach the Gospel to every creature, and to go to all nations to teach them. And hence St. Paul saith, The word of the truth of the Gospel is come unto you, as it is in all the world: Colos. 1.5, 6.  
Answ. 5 Fifthly, Chrysostome, Theophylact, Euthymius, & Hillary, interpret this place of the end and destruction of jerusalem, before the which the Gospel was preached to most parts of the world: but our Saviour immediately before having spoken of the whole earth, I conceive he meaneth here the end of the same.  
Answ. 6 Sixthly, we must not understand by these words [The Gospel shall be preached in all the world] That the Gospel must be preached to the whole world at one time: for that was never yet seen, neither (as I take it) shall be: but that it shall be published distinctly and successively, at several times, to one nation after another: and in this sense Mr. Perkins conceives the Gospel to have been already preached to the whole world: and concludes from hence that the first sign of Christ's coming is already past. If the Reader would see, how this is opposed by Bellarmine, and answered by Dr. Willet, let him read his Synops. pag. 1167. arg. 1.  
Seventhly, we must not by the whole world, understand all the particles of the world, but many (or the most) parts thereof; and yet the same Gospel shall come unto the rest virtually, because no sorts of men shall be excluded from the participation of the benefits thereof, as is plain from Rom. 10.18. and Colos. 1.6, 23. If the Reader would see how this answer is opposed also by the Cardinal, let him read Ames. Bell. enerv. tom. 2. Pag. 196, 197.   
VERS. 15. 
Verse. 15  When ye therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, stand in the holy place; who so readeth let him understand. 
§. 1. When ye shall see the abomination of desolation Sect. 1 stand in the holy place.]  
When was this fulfilled and accomplished, or, Quest. when was the abomination of desolation set in the holy place?  
This was accomplished when the Romans caused the spread Eagle, Answ. and their abominations to be displayed in the Temple, contrary to the Law. Alex ab Alexandro.  
§. 2. Who so readeth let him understand.] Sect. 2  
Salmeron the Jesuit urgeth thus these words, Object to prove that the Scripture is so hard, and difficult, that though Laymen should read them, yet they could not understand them: Our Saviour speaking of the abomination of desolation, mentioned by Daniel, admonisheth those who read to understand what they read; where it is remarkable, and observable that Christ gins in the plural number [Come videritis abominationem, when ye shall see the abomination, etc.] but ends in the singular [Qui legit, intelligat, Let him that reads understand] whereby he would teach us, That more shall read the Scripture then shall understand it.  
First, the consequence is naught, More people Answ. 1 read the Scripture then can understand it; therefore no Layman must read it, follows not, for many Lay-people, have more understanding and knowledge, and learning, than many of their Priests have.  
Secondly, our Saviour speaks here of one only Answ. 2 place of Scripture, and that a Prophetical one, and not of the whole Scripture; now we grant that prophecies are obscure, and hard to be understood, until they be accomplished, but we deny that therefore the whole Scripture is difficult: For this is a gross conclusion, Prophetical places are difficult and hard to be understood; therefore also historical: and this, More read prophetical places, then do understand them; therefore also historical; yea, therefore none must read historical, or any other places or parts of Scripture.  
Fourthly, our Saviour speaks not here, Per modum Prohibitionis, sed per modum admonitionis, by way of prohibition, but of admonition; he forbids none to read either Daniel or any other book of holy writ, but admonisheth all to attend and mark diligently the place, that in the reading of it they may in some measure understand it, and learn from it, how truly things long before foretold, come to pass, and are accomplished according to the prediction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand, is common to all the places of Scripture, and not peculiar to this prophetical place; and therefore all Scripture that is read should be diligently observed and considered, that in the reading thereof we may understand it.   
Verse. 21.22 VERSE, 21.22. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the Elects sake those days shall be shortened. 
Sect. 1 §. 1. For than shall be great tribulation etc.]  
Object, The Papists say, that Antichrist shall not come till towards the end of the world, when shall be the greatest persecution that ever was (Bellarm. de Rom. Pontif. lib. 3. Cap. 7.) and they would prove it from this place. CHRIST saith, There shall be then such great tribulation in the world, as was not since the beginning of the world, neither shall be: Therefore the greatest persecution shall be towards the end of the world.  
Answ. 1 First, it is plain by the Text, that this great tribulation is prophesied to come upon the jews; for in the next verse before he saith, pray that your flight be not in the winter: and then it followeth, There shall be then, or, as St. Mark saith, In those days there shall be such tribulation, 13.19. And in the 17. verse, Woe shall be to them that give suck in those days; which must needs be understood of the destruction of jerusalem: for at the coming of CHRIST, there shall be one and the same case of all, whether of those that give suck, or of those who give none.  
Answ. 2 Secondly, it cannot be meant of the last tribulation in the world, because the words are, That as there was none such since the beginning of the world; so there shall be none such after: Therefore there shall be tribulation after, though none such.  
Sect. 2 §. 2. And except those days should be shortened, none could be saved, etc.]  
Object. The Jesuits hold, that Antichrist is not yet come, neither shall come until towards the end of the world, and when he comes, he shall reign but three years and a half, and then the world must end. (Bellarm. de Rom. Pontif. lib. 3. cap. 4. Rhemist. in Apoc. 11. §. 2. 4.) and they argue from this place, thus, The Lord saith here, That unless those days (that is, of Antichrists persecution) should be shortened, and consequently the Persecution very short, no flesh could be saved: but how can the time of Antichrists persecution be very short, if it shall last above or about a thousand years? Bellar. de Rom. Pontif. lib. 3. cap. 8. & Rhemist. in hunc locum. §. 6.  
First, though Antichrist reign above or about Answ. 1 a thousand years, yet is his reign short, in respect of the eternal Kingdom of CHRIST.  
Secondly, the whole time from Christ's Ascension until his coming again, is counted but Answ. 2 short, Revelat. 22.20. I come quickly: and St. Peter saith, That a thousand years before God is as one day, and a day as a thousand years, 2. Pet. 3.8. And therefore it follows not, that if Antichrist shall reign a thousand years, his reign cannot be short.  
Thirdly, we are to distinguish betwixt the time of Antichrists continuance, and the time of his Answ. 3 hottest persecution (which Bellarmine confoundeth,) the latter being much shorter than the former.  
Fourthly, our Saviour here saith, That except Answ 4 those days. (to wit, of tribulation) were shortened, none could be saved: Now by Salvation here is either meant the salvation of the body, or, of the soul:  
I. If we understand the salvation of the soul, than the souls of the Elect and faithful perish no more by persecution, then by dissolution or mutation. None could be saved (saith CHRIST) except those days of tribulation should be shortened; that is, (saith the Romanist) except God should put an end to that tribulation by putting an end to the world. If then by salvation here be meant the salvation of the soul, then (in their sense) which is absurd the meaning is this, That except God put an end to the persecution of his children, by putting an end to the world, their souls could not be saved.  
II. If by salvation here be meant the salvation of the body [as is plain from the phrase, No flesh shall be saved] then, an end must be so put to their tribulation, that they may live longer on earth, being freed in their bodies from it: for how are their bodies properly saved, if God put an end to their persecution, by putting an end to their lives, or to the world? and therefore if by salvation here, be meant the safety and preservation of their bodies, then of necessity the world must not then end, when they are freed and delivered from their tribulation.  
Fifthly, the tribulation here spoken of, is to be Answ. understood of the calamity of the Jews in the siege of jerusalem; which if it had continued any longer the nation of the jews had been utterly destroyed. See for the proof of this, the first answer of the former objection.   
VERS. 24. For their shall arise false Christ's, Verse. 24 and false Prophets, and shall show great signs and wonders: insomuch that (if it were possible) they shall deceive the very Elect. 
§. 2. They shall show great signs and wonders.] Sect. 1  
If the Reader would see those many particulars wherein we and the Church of Rome differ concerning Miracles, clearly treated upon, and fully determined; I refer him to that Reverend Prelate Bp. Mort. Appeal lib. 3. Cap. 17.18, 19 where Romish Miracles are amply confuted both from this text of Scripture and others.  
Sect. 2 §. 2. Insomuch that (if it were possible) they shall deceive the very Elect.]  
Our Saviour here doth intimate, that it cannot be that the Elect should be seduced, or perish.  
Object. If this be a true doctrine, than many will give themselves over to impiety and security: If the elect cannot perish, or be seduced or misled into any fundamental error, than many will grow impious, presumptuous, and secure.  
Answ. Although many abuse this doctrine, yet their abuse thereof doth not hurt the truth of it at all: The devil abused Scripture, but our Saviour would not for that leave the use of it, yea we say with the Apostle, if any call upon the name of the Lord, he must departed from iniquity. 2 Tim. 2.19. That is, if any hope to be saved by CHRIST, or, to come unto God, they must abstain from sin, and walk in that way which leads unto heaven.  
Quest. 1 Why cannot the Elect perish?  
Answ. 1 First, because there is a seed of God and grace remaining in them. 1 john. 3.9. And  
Answ. 2 Secondly, because the Lord upholdeth him with his hand (Psal 37.24) and sustaineth him by his grace. 2 Cor. 12.8, 9 But those who turn the grace of God into wantonness, are reserved by him unto judgement, jude 4.   
Verse. 27 VERS. 27. For as the lightning cometh out of the East, and shineth even unto the West: so shall also the coming of the Son of man be. 
Object. 1 There are divers differences between us and the Papists concerning CHRIST'S coming to judgement, one amongst the rest is about the place, where he shall appear, which boldly they appoint to be in the East: because our Saviour saith, That his coming shall be as the lightning that shineth from East to West. Bellarm. de cultu sanctor. lib. 3. Cap. 3.  
Answ. 1 First, by this similitude CHRIST only showeth the suddenness of his coming: therefore it must be pressed no further, then to that purpose for the which it serveth.  
Answ. 2 Secondly, our Saviour saith plainly, That the Kingdom of God cometh not with observation (Luke. 17.20.) either of time or place. And therefore when men say unto us, Behold here, or, Behold there, we ought not to believe them, verse 23. As though they could point out CHRIST'S coming with the finger, either in the East or West. If the Reader would see these answers confirmed by the expositions both of Fathers, and modern Interpreters, I refer him to Dr. willet's synops. pag. 1176. of the fifth edition.   
Verse, 28 VERS. 28. For wheresoever the carcase is, there will the Eagles be gathered together. 
Quest. What is the meaning of these words?  
Answ. 1 First, Paracelsus for his weapon-salvessake thus wrists the words, where the carcase is [that is, the body] there will the Eagles [that is, the spirits of the blood] be gathered together. The absurdity of this exposition is clearly showed by Mr. Foster, in his sponge to wipe away this Weapon salve; and I do not believe that Mr. Flood who so stoutly maintains the lawfulness of that wonderful salve against him, will defend this exposition, or undertake to prove this to be the sense of this place.  
Secondly, Origen by the carcase understands Answ. 2 the Church, by the Eagles the Doctors of the Church, and by their gathering together, their union and consent in the faith of CHRIST crucified.  
Thirdly, some by Carcase here understand the Answ 3 passion of Christ,. by the Eagles the Saints, and by their gathering together the efficacy of his merits sufficient for all, Hierome.  
Fourthly, others understand this place to be an Answ. 4 adumbration of the day of judgement, by the carcase understanding CHRIST the judge, by the Eagles the souls going to judgement, and by the gathering together, the general judgement. Thus Chrysost. Hilar. Ferus, Aretius, Stella, Maldonat.  
Fifthly, others interpret this place of the Saints ascending Answ. 5 up into heaven whether Christ hath carried his humane body, which suffered death for us, that where CHRIST now is, there all his Saints shall ascend, and be hereafter. Thus August. and Gregor. and Muscul. And this seems to be the truth; for the Disciples (Luke. 17.37.) had asked Christ, whether the Elect should he taken? To this Christ answers, wheresoever the body is, etc. In which similitude we must observe, That as the nature of the Eagle is to fly unto the carcase though it be fare off; so the faithful and heavenly Eagles above all things long to feed of Christ, and to be where he is. And again, as the Eagle is content with the carcase, in what place soever it is, so the Elect regard no more, nor more than this to be where CHRIST is.   
VERS. 30. 
Verse. 30  And then shall appear the sign of the Son of man in heaven. 
What is meant by the sign of the Son of man? Quest  
I dare not undertake to determine this question, Answ. but in the handling of it, will only do, as many more have done before me, that is, show the opinions of others, and which of them I rather adhere unto  
First, Lyranus thinks that this sign shall be the Answ. 1 sign of the Cross, and Spear, and nails, and other instruments of Christ's death, altogether, and not any one of them only.  
Secondly, Lactantius is of opinion, that before Answ. 2 Christ descend to judgement Cadet repent gladius é Coelo, a sword shall suddenly fall from heaven, that the righteous may know, that the Captain of the Lords host is coming. Lactant. lib. 7. Cap. 1.  
Thirdly, Zaga Zabo the Aethiopike Bishop Answ. 3 saith, That CHRIST shall bear the cross before him, & in manu gladium, and a sword in his hand, to avenge himself upon his crucifiers, and all the enemies of his Cross. Damianus de morib. Aethiop.  
Answ. 4 Fourthly, some by this sign understand the sign of the Cross only; but yet with some differences: For  
I. ●ome think this sign shall be the sign of the Cross in men's foreheads.  
II. Others think that this sign shall be a banner (with the sign of the Cross in it) displayed before in sign of victory. Gloss. interlin.  
III. Others avouch, that the Son of man shall appear in the day of judgement, with a Cross borne before him. Bellarm. de sanct. Lib. 2. Cap. 28 et Rhemist. in hunc locum et Chrysost. et Muscul. And Chrysostome renders the reason, why this sign of the Cross shall appear; namely, for the justification of Chrst, when he shall enter into judgement with his enemies: as if a man being hurt by the throwing of a stone at him, should bring the stone along with him unto judgement, for the quicker convincing, and greater confusion of him that threw it at him. Musculus thinks that it shall be borne in triumph, against all the wicked, and also against the Prince of the world himself, both to show the freedom and deliverance of the Elect, and also to declare unto all the world, that this JESUS which was crucified is the Almighty Lord of Heaven and Earth.  
Answ. 5 Fifthly, some think, that by this sign is meant the very body of CHRIST, having the testimonies of his sufferings upon it, that is, the wounds of his hands and feet, and side: and Chrysostome thinks that this may be: And Dr. Willet doth incline to this rather than the former, although simply he assents to neither. It is more like (says he) that Christ at his coming should show the marks and prints of the nails, and spear in his body, than the sign of the Cross: for those were felt and seen in his body after the Resurrection, so was not the other. but it is a bare conjecture without any ground of Scripture, that the wounds are either now in Heaven to be seen in the glorious body of Christ, or that they shall be beheld and looked upon in the day of Judgement. The wicked indeed shall behold him whom they have pierced; but it followeth not thereupon, th●t he shall appear as pierced. How is it possible that either the body of Christ being perfectly glorified, should still retain any spots or blemishes, or that they could be espied in so glorious a body, which with the brightness thereof shall obscure the Sun.  
Answ. 6 Sixthly, our Ecclesiastical Expositors do understand the sign of the Son of man, to be the Son of man himself: Caelesti potentia praeditus, quasi signo in sublime erecto, etc. Being endowed with celestial power, as with a sign he shall turn the eyes of the world towards him, Calvin et P. Martyr.  
Answ. 7 Seventhly, the sign of the Son of man in the heavens, is nothing else (as I conceive) but his conspicuous and glorious appearing, who shall come in great glory, as a sign in the heavens to be seen of all the world. Now I cannot imagine, that it signifies any such visible sign as is formerly conceived in the five former answers; because it is said (Mark 13.19. and Luke 21 27.) Then shall they see the Son of man. Whereby it appears (or at least seems) that the sign of the Son of man, is the Son himself in his glorious appearing.  
Eighthly, it is great presumption, so boldly to Answ. 8 affirm as Bellarmine doth, that it shall be the sign of the Cross, having no Scripture for it at all. Other signs we find, that Christ hath appeared with, as the sign of the Rainbow (Revelat. 10.1.) with a two edged sword (Revelat. 1.16.) and with a book in his hand (Revelat. 10.2.) Now we have more reason to believe, that Christ may appear with those signs, by the which he hath sometime showed himself, than they have for the sign of the Cross.   
VERS. 31. 
Verse. 31  And he shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect from the four winds, from one end of heaven to the other. 
The Jews had a Feast called the Feast of Trumpets, which differed from other new Moons in this, In other new Moons they blowed no Trumpets; but in this they blowed from the Sun rising till night, Shin●●●in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
What was the reason of this blowing and great noise of Trumpets?  
The reason hereof in general, Quest. I take to have been, to make their New-year's day the more remarkable, Answ. because from it all their deeds and contracts bore date, and their sabbatical years and Jubiles were counted thence: But why it should be made remarkable by the sound of Trumpets or Corners, there are three conjectures, viz.  
First, the Hebrews think, it was done in memory of Isaac his deliverance, and that they did therefore sound Rams horns, because a Ram was sacrificed instead of him, Fag. in Levit. 23.  
Secondly, Basil. (in Psalm. 80.) is of opinion, that the people were hereby put in mind of that day, wherein they received the Law in Mount Sinai with blowing of Trumpets.  
Thirdly, others think it was to put them in remembrance of the Resurrection, which shall be with the found of Trumpets; according to our Saviour's words in this place, He shall send his Angels with a great sound of a Trumpet.   
VERS. 36. 
Verse. 36  But of that day and hour knoweth no man, no not the Angels of heaven but my Father only, St. Mark 13.32. adds, Neither the Son of man. 
§. 1. But of that day knoweth not man.] Sect. 1  
The Papists say, Argum. that Antichrist shall reign but three years and a half, and shortly after that time the world shall end: against which groundless opinion we urge this place thus, If Antichrist should reign but three years and a half, as our Adversaries teach, and that then immediately the world should end; than it is possible to assign the time of Christ's coming to judgement, so soon as Antichrist is revealed; But our Saviour saith here, of that day and hour knoweth no man, no not the Angels; yet Bellarmine takes upon him to set down the very day of Christ's coming, to wit, just 45. days after the destruction of Antichrist.  
Sect. 2 §. 2. No not the Angels, nor the Son of man.]  
Object. 1 Some of the Papists have objected this place for the proof of their Aequivocation. Our Saviour said to his Disciples, that he himself knew not the day of Judgement, but his Father only: which by consent of holy Fathers is to be understood, that he knew it not (ut significaret eye) that he would tell them. And thus Ambrose, Chrysost●me, Theophilus, and Basil expound it. And Garnet at his arraingment objected St. Augustine, and wholly depended upon his judgement in the same exposition.  
Answ. 1 First, we might vie Fathers with the Aequivocator, who otherwise expounded these words, but forbear it, only reciting the words of their own jesuit Maldonate, Multi veteres patres (Athansa. Nazian. Gregor. Theodor. Cyrillus, Author operis imperfecti in Matth.) docuerunt Christum, quatenus hominem diem judicii ignorasse; that is, Many ancient Fathers have taught, that as Christ was man he knew not the day o● judgement.  
Answ. 2 Secondly that St. Augustine's exposition (which Garn●t did only select) do●h imply no mental Aequivocatio● is amply proved by Bp. Morton, in his modest Answerer, ●art 3. Chap. 11. Page 74 unto which place I refer the Reader, because it is something long.  
Answ. 3 Thirdly, the Papists say that their mental reservation is then only requisite, when the hearer is incompetent, and unfit to understand the clause reserved: Now it were senseless to imagine, that the Apostles were not fit to understand, or unfit to know that clause, for our Saviour elsewhere saith, It is not for you to know the times and seasons, Acts 1.7. And why was not that (ut vobis significem) at this time also seasonable for them to understand? Yes doubtless, if that were the meaning of his words, they understood it, and then it was not concealed reservation; and if it were not his meaning, there was no aequivocation.  
Answ. 4 Fourthly, the purpose of the Aequivocator is by his secret reservation. To delude his bearer, now this were blasphemy to say that Christ did aequivocate, that is, delude and deceive his Disciples. If the Reader would see this Objs ction further answered, let him read Bp. Mort. in his answer to the modest answerer, part 3. Chap. 11. Page 75, 76.  
Object. 2 The ancient Arrians did frequently object this place to the godly for the proof of the●r pernicious and blasphemous doctrine, that Christ was not God; they argued thus, God knows all things, Christ knew not all things [for he was ignorant of the day of judgement] Therefore CHRIST is not God.  
Answ. 1 Our Saviour speaks here of his humane nature, not of his divine; for as he was man, he knew not that day and hour, but as he was God he knew it. Sometimes Christ speaks to his Disciples as man, sometimes as God; as man he inquires where Lazarus was buried? as God he knew it, for he had before told his Disciples that Lazarus was dead. As man he asks what men thought, and said of him? as God he knew, for he was not ignorant of their very thoughts, as is plain from these Texts, jesus knew their thoughts; and why think you evil in your hearts? and the like.  
Nazianzene answers further, that Christ speaks Answ. 2 this, as divers other things, for the honour of his Father, whom he prefers before men [No man] and Angels [No not the Angels] and himself [Nor the Son of man] that all men might learn to honour the Father above all, and to seek his glory more than their own.  
Again Nazianzene saith, That to know signifies Answ. 3 sometimes to make known, or to make others to know; and thus he thinks that CHRIST knew not the day of Judgement; that is, he knew it himself, but he would not make it known unto them. But I conceive (with Simler de filio Dei Lib. 2. page 112. a.b.) that the first Answer is the truth, viz. that Christ knew it as God, but not as man.  
How doth it appear, or how may it be proved, Quest. that ●hrist at all knew of this day?  
First, Christ is the wisdom of the Father [Heb. Answ. 1 1..] And therefore if the Father know that day and hour (which the rrians deny not) than he cannot be ignorant thereof.  
Secondly, Christ was in the Father, and the Father Answ. 2 in him [john 17.21.] And therefore those things which the Father knew, the Son could not be ignorant of.  
Thirdly, Christ knew the Father, which of all Answ. 3 things is the greatest; yea as the Father knew him, even so he knew the Father (john 10.15.) And therefore we must not imagine that he was (in regard of his Deity) ignorant of the last day.  
Fourthly, Christ is the Author of time (john 1.1.) Answ. 4 and therefore undoubtedly he knows how long time shall last, and when time shall be no longer.  
Fifthly, he foretold all those things which should go Answ. 5 before the day of judgement, and the forerunning signs thereof, and therefore he could not be ignorant of the time itself, when it should be. Answ. 6  
Sixthly, Christ's ignorance of the day of judgement was a testimony of his humane nature, and shown that he was true man; and therefore he was ignorant thereof only as man. Answ. 7  
Seventhly, our Saviour doth not say (Mark 13.32.) None knoweth that day, Ne filius quidem Dei, No not the Son of GOD, but Ne filius, No not the Son; and therefore as he was the Son of God he knew it.  
Eighthly, our Saviour doth not say, The Angels Answ. 8 know not of this hour, nor the holy Spirit: whence we may collect, That if the holy Ghost know it, then much more the substantial Word Christ, who made all things, and knew all things.  
Ninthly, our Saviour doth not say unto his Apostles, Answ. 9 Watch, because I know not, but, because ye know not when the time is, or when the Master of the house cometh, Mark 13.33, 35. Intimating thereby that he knew the time of his second coming, but he would not make it known unto them, that they might be the more watchful, and circumspect.  
Answ. 10 Tenthly, if it be himself that must come unto judgement (as is plain from john, 5.22. and Acts 17.31. Rom. 16. and divers other places) than it is against sense and reason to imagine that he should be ignorant of the time, when he will come. If the studious Reader would see this Question amply handled, I refer him to Athanasius Orat. 4. contr. Arianos', where divers and sundry other reasons are brought to prove that Christ as God knew of the hour and day of judgement, and was only ignorant thereof as man.   
Verse. 37, 38, 39 VERS. 37, 38, 39 But as the days of No were, so shall also the coming of the Son of man be. For as in the days which were before the Flood, they were eating and drinking, marrying, and giving in marriage, until the day that No entered into the Ark; and knew not until the Flood came, and took them all away: so shall also the coming of the Son of man be. 
Sect. 1 §. 1. But as the days of No were. etc.]  
The scope of our Saviour seems here to be twofold, viz. to teach us,  
First, that the day of judgement is certain, though the time be uncertain: of which elsewhere  
Observe. Secondly, that security is a forerunner of the last judgement: or when men generally grow carnally secure, than judgement is near even at the door.  
How manifold is Security?  
Quest. 1 First, there is a particular Security, which is Answ. 1 twofold; namely, either  
I. Of danger: and this is twofold, to wit, either  
First, temporal; and this security is  
I. Sometimes found in the faithful, who often are bold and venturous without warrant, and so tempt the providence of God. And is  
II. Sometimes found in the wicked, who neglect lawful means for the preventing of danger, yea oftentimes run into danger, and never consider how they have incensed the Lord by their sins. Or  
Secondly, spiritual; and this is the security  
I. Of evil, and wicked men who cry, tush no evil shall come unto them, but it shall go well with them both here, and hereafter. Or  
II. Of state; now this security also is twofold, namely, either  
First, temporal; and this security is  
I. Sometimes found in the godly; David in his prosperity said, he should never be moved, Psalm. 30.6.  
II. It is frequently found in the wicked, who being in honour, and prosperity, nev●r think of any change of state or condition, but bear themselves as though they should never be moved indeed. Or  
Secondly, Spiritual which hath place in the wicked.  
Now this carnal security consists in these two things; namely,  
First, in a lack or want of fear: Carnal men not fearing the wrath, anger, and righteous judgements of God, become secure. And  
Secondly, in a neglect of the means, and acts, and exercises of Religion, for none are so secure as those who never trouble themselves with the duties or works of Religion at all.  
Secondly, there is a general security, both of State Answ. 2 and Danger; and that is, when a Land or Monarchy, or, the whole world, grows universally wicked, and generally secure, not so much as thinking of, or expecting any danger at all. Now of this, the point above observed speaks; The world was never more secure, then before the Flood; the Jews never more secure than before the Captivity, and the destruction of jerusalem, insomuch as they would not believe the wonders and signs which went before it, and which were mentioned before verse 6, 7. Quest. 3. And the world shall be as secure as ever, when the day of judgement comes: and Nations ordinarily shal● be, and are most secure when dangers approach, and judgement is near even at the door: And therefore we should all labour carefully to avoid this carnal security, as a sure forerunner of some ensuing Judgement.  
Why must we take heed of Security, and so Quest. 2 earnestly labour to avoid it?  
First, because this carnal security is a sign of Answ. 2 maturity and ripeness in sin, especially where the admonitions of the word are: That is, those persons, or places, or lands, which enjoy the word, and notwithstanding the admonitions and comminations thereof against their great national, epidemical, and crying sins, do remain quiet and secure in their sins, are come unto a certain maturity and perfection in sin, and are near unto judgement. And therefore great reason there is, that we should carefully labour to beware of this carnal security.  
Secondly, carnal security in sin, or notwithstanding Answ. sin, opens a gap to God's judgements, lays a man open unto God, and disarms him of all defensive Weapons; for security shows a procrastination of repentance, and without speedy repentance there is no way to flee from, or escape the wrath to come, Matth. 3.7, 8. And therefore if we desire freedom from the fearful judgements of God, we must take heed of security.  
Thirdly, GOD commands us to be watchful, Answ. 3 and circumspect, and invites us to carefulness Mark 13.32, 35. and therefore we must take heed of carnal security.  
Fourthly, God reveals his will unto his servants Answ. the Ministers, who (as Noah foreseeing the unparallelled deluge preached repentance unto the world, so) do preach repentance unto us, and daily threaten some judgement (either temporal or spiritual) to come upon the Land, if we lie drowned in carnal security, and do not awake unto repentance and new obedience: And therefore it is not without cause that we should carefully avoid carnal security.  
Fifthly, watchfulness is good, security frequently Answ. 5 brings along with it evil and mischief; and therefore it is carefully to be avoided. Fear doth often produce a good effect, and the watchful man doth frequently prevent danger; whereas the secure falls into it.  
Answ. 6 Sixthly, there can be no true security amongst us, nor freedom from evil, if we consider these things; namely,  
I. Our sins, and the nature of them, and our continuance in sin. And  
II. Our God, whom we offend by our sins, and who sees, and registers all our sins, and who is able to avenge himself upon us for our sins, and whose justice and truth will not permit him to spare our sins without repentance. And  
III. How God hath punished others for our admonition and terror: we have heard of Plague, Famine, & War, amongst our neighbours, wherewith they have been wasted; which heavy judgements we cannot but think (in regard of God's infinite justice) to have come upon them for their sins; and we have cause to think that CHRIST saith unto us, That they were not greater sinners than we are; and therefore except we repent, we shall likewise perish. Wherefore it is most dangerous for us to be secure.  
Quest. 3 Who are here worthy of blame?  
Answ. 1 First, they are extremely faulty, who think that state to be the happiest, where there is no fear; for the contrary is most true, and security is a sure Answ. 2 sign of approaching misery.  
Secondly, those also are to be taxed, who think the godly to be melancholy men, because they fear danger, when neither danger nor distress appears:  
Quest. 4 What is here required of us?  
Answ. 1 First, a serious consideration of the root of our security: we should consult with ourselves, and see, from whence it springs; and whether we have just cause to be secure or not?  
Answ. 2 Secondly, it is required of us to be watchful over ourselves, and ways, and to arm ourselves, against the Judgements of God, and prepare to meet him. And  
Answ. 3 Thirdly, to awaken others who are sleepy, and secure; because security shows, that judgement hangs over their heads, If we should see a house on fire, and perceive some asleep therein, we would awaken them, and not suffer them to perish: how much more than should we do so, when we see men lulled asleep in carnal security, when the judgements of God hang over their heads. And it is required,  
Answ. 4 Fourthly, that we should meditate of our death, and repent before our death; It was the saying of a Rabbi, Repent one day before thy death; that is, every day; we should daily expect death, and by unfeigned repentance prepare daily for it.  
Fifthly, we must do as Noah did, make an Answ. 5 Ark against the overflowings of God's judgements; and labour that our God may be reconciled unto us.  
Answ. 6 Sixthly, it is required of us, that we should bring forth fruit, and grow and increase in grace, labouring daily more and more for it: for thereby we shall be kept from security.  
What are the causes of security, and the remedies Quest. 5 against it?  
First, ignorance, error, or an erroneous opinion Answ. 1 of the nature of sin, and the providence of God, causeth security. Many think that God neither sees, nor observes their sins, neither will punish them; because (as some of the Heathens thought) all these terrene and sublunary things are ruled by chance and Fortune. The ignorance of God, and of the nature of sin, or the incogitancy of both causeth security; for no wonder if we do not fear those things, which we neither remember, think of, nor know.  
The Remedy against this Cause is, to think sin to be out of measure sinful, and to learn to know the Lord, to be Omnipotent, Omniscient, and Omnipresent. We must remember, that God sees all things, and by his providence governs all things, and hates sin with a perfect hatred, and will punish (undoubtedly) sin in all those who will not repent them of it, and turn from it.  
Secondly, a neglect of those means which God Answ. 2 prescribes to be used causeth security, and ignorance: For none (ordinarily) are more secure, than they who most neglect all exercises and duties of Religion. Now the Remedy against this is, to be diligent, industrious, and frequent in all holy means, and duties both public and private. Answ. 3  
Thirdly, incredulity of the word of God, and of his judgements causeth security: when men's hearts grow hard, sleepy, and unfaithful, neither believing the promises, nor threaten of the word, nor the judgements of God, than they grow secure. Now this infidelity is strengthened by our sensuality; for as the light of the Sun darkens the light of the Stars, so the light of sense darkens and obscure the light of holy and spiritual things, we being naturally backward to believe any thing which is not plain and perspicuous to sense. The Remedy against this cause is to labour for the knowledge of the word, and to assent to every good word of God, as infallibly true; yea to remember that Heaven and Earth shall pass away, before one jot, or tittle of the word fall to the ground unaccomplished; because if God have spoken, he will also certainly do it. And therefore we must fear his threaten, and believe his promises.  
Fourthly, a presumption of the mercy of God causeth Answ. 4 (at least) corroborateth, this in fidelity; for when men think that he who made them will save them, and though they sin, yet grace shall abound; then they speedily wax carnally secure. The Remedy against this is not to presume of mercy without repentance, obedience, and faith, the Lord having said, That though he be merciful and gracious etc. yet he will by no means let the impenitent sinner go unpunished (Exod. 34.4, 5, 6.) And again, that he that made men, will not have mercy on them, and he that form them will show them no favour, if they be wicked and rebellious, Esa. 27.11.  
Fifthly, prosperity causeth security, and makes Answ. 5 men fearless: as we see in David, who in his prosperity said, that he should never be moved, Psalm. 30.6. And in job, who said, I shall die in my nest, job 29.18. And in the Church of Laodicea, Revelat. 3.17. The remedy against this is, I. To remember, that neither love nor hatred is known by these things, Eccles. 9.1. And II. That all these outward things are vain, transitory, and as mutable as the Moon. And III. That all our riches and abundance cannot avail us at the last day, nor free us from the judgements of God here. Read Proverb. 10.4. and 11.4. and job. 15.21. and 21.7. etc. unto 14. verse, and Psalm. 73.3. etc. unto the 18 verse.  
Answ. 6 Sixthly, security is caused often by God's lenity and long suffering; or, because sin is not avenged, but punishment deferred. Wicked men thus wickedly ruminate with themselves, I have sinned often, and long, and am yet spared, and perceive that the threaten of preachers are but scarecrows; and therefore now I may be secure and need fear no evil, though I run on unto sin as a Horse unto the battle. The remedy against this is, to remember Quod differtur non aufertur, That forbearance is no payment, but although the Lord spare long, yet he will not spare always, but punish at the last, The longer the blow is a coming, the deeper and deadlier it wounds; and the longer God spares, the stronger are his strokes; for his Mill works but slowly, but when it grinds, it grinds men to powder.  
Answ. 7 Seventhly, Philautia, self-love, humane confidence, and pride of heart causeth security; for when men are proud or self-conceited, or lovers of themselves, they then quickly grow secure, trusting to broken Reeds, and Egyptian staves, which will fail them at the last. The remedy against this is, to deny ourselves, and renounce all confidence in ourselves, and to flee only to the merits, and mercies of CHRIST.  
Answ. 8 Eighthly, the custom of sinning is another cause of security; For  
I. Custom takes away the sense of sin making it habitual and natural unto us. And  
II. Custom is corroborated with the shame of mutation and alteration: For men are ashamed to be Changelings, and to turn from their former ways, thereby acknowledging their former errors; and say to themselves, Sciens vidensque pereo, Although I see my sin, and foresee my ruin, yet I will perish rather than now forsake that which I have so long followed. The Remedy against this, is to labour against the customary practice of sin, and to learn to be truly sensible of sin, and to remember that it is not evil but good, not miserable but happy, not disgraceful but praiseworthy, to turn from evil unto good, from the Devil unto God, from sin unto grace, from error 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 employments, makes men carnally secure: for the love, and care thereof doth so take up, and possess 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. john 2.15.) nor to labour for the World (1. Timoth. 6.9.) but to seek first the Kingdom of Heaven, and the righteousness thereof, and then not fear, but God will afford unto us those temporal things which are needful for us, Mat. 6.33.  
Tenthly, false Teachers are causes of security, for Answ. 11 when those who are to deliver the Lords message, speak lies; and those who are commanded to stretch forth their voices like Trumpets, and reprove the iniquity of their people, shall sow Cushions under their elbows, and cry peace, peace unto them; no wonder if that people be lulled asleep in a carnal security. The Remedy against this is, to pray unto God for faithful Pastors, and to endure those patiently who reprove our sins, and labour to rouse us from the bed of security; and if we have those who speak peace unto us, not to take it upon trust, or their bare words, but diligently examine ourselves by the word of God, and see whether the Lord speak 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 coming of the Son of Sect. 2 man be.]  
How manifold is the coming of Christ? Quest.  
First, some say that there is a double coming Answ. 1 of his; to wit,  
I. Bypast, which Coming the Jews understood not. And  
II. To come, which Coming we expect and look for, August. super. 9 Psalm. Now the difference between these is this; the first Coming was in the flesh, the second is unto Judgement; the first was for the manifestation of the truth, and for freeing us from sin, 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 johannis. 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, etc. et Pelbart. Lib. 3. Rosarii Theo.] say, that there is a fourfold coming of CHRIST; namely,  
I. His coming in the flesh; Hence it is said (John 1.) The word was made flesh; and he came unto his own, and his own received him not.  
II. His coming into the mind; and of this he speaks, john 14. If any man love me, we will come unto him; that is, not only God the Father, and God the holy Ghost, but also God the Son.  
III. His coming unto the death of man: as Mark. 13. Watch and be prepared, for ye know not the hour when the Son of man will come; namely to call you unto death.  
iv His coming unto the final judgement; and of this he speaks, Luke 21. Then shall ye see the Son of man coming in his glory. Now this last Advent is a happy coming unto the good and godly, for than shall they be made partakers of everlasting happiness, but a miserable and most unhappy coming to the wicked and ungodly, for than shall they be condemned and bound over unto eternal torments for ever and ever, Mat. 25.41.   
VERS. 42. Watch therefore, for ye know not, what hour your Lord doth come. Verse. 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 general judgement of all men and women in general, at the last day; therefore some apply this (& that neither unfitly, nor unprofitably) unto the hour 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 gives us here to understand, that we are altogether uncertain of the day and hour 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 ourselves against his coming to call us unto death. Observe. In a word, we must daily expect death, and duly prepare to entertain, 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 hide the day of death from us, and ordained that it should be unknown and uncertain unto us?  
Answ. 1 First, God hath decreed that the hour of death should be uncertain 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 die in; that is, to live in sin, when he would not die in sin, seeing that death may come unto him every moment. And therefore in regard of this great uncertainty of the time of our dissolution, there is great reason that our lives should be holy and pure, as we desire our deaths to be.  
Answ. 2 Secondly, the day o death is uncertain, for this end, that we might do the more good unto others; if we knew how long we should live, we should be the more careless to help, and relieve others, and the more prone to live wholly unto ourselves: And hence the Apostle exhorts us, while we have time, to do good; as if he would say, we are not sure how long we shall live, and what good we do unto others, we must do while we live; and therefore while it is said to day we must do good to others, and not live wholly to ourselves.  
Quest. 2 How is death to be expected?  
Answ. Not only patiently, but joyfully, desiring and praying for it, Bring oh Lord my soul out of prison.  
Quest. 3 Why must we desire death, and not rather fear it?  
Answ. 1 First, because so long as we live here, the soul remains in the body, a dark, dangerous, and obscure Dungeon. Hence job saith, we are involved in darkness, and replenished with misery and labour; and so long as we live we are subject to many evils.  
Answ. 2 Secondly, death is to be desired, and not feared, because after death, we shall praise, please, and serve God more cheerfully, and perfectly, than we can in this life. And  
Thirdly, because we shall be more happy in heaven then we can be in Earth: And therefore if we desire perfectly to be freed from all evil, and perfectly to enjoy whatsoever is good, and perfectly to obey and serve our God; we must then desire, (and not dread) death, because then and never till then, shall these truly and perfectly be.   
VERS. 44. Therefore be ye also ready, Verse. 44 for in such an hour as you think not, the Son of man cometh. 
§. 1. Therefore be ye also ready.] Sect. 1  
Our Saviour speaks here of their preparation, and expectation of the last Judgement; wherein there are two things observable; to wit,  
First, the persons exhorted: Ye.  
Secondly, the thing whereunto they are exhorted.  
First, from the persons exhorted three things may be observed; namely,  
I. Although the Disciples and Apostles of Christ Obser. 1 (to whom he now speaks) were holy, righteous, and good persons, forsaking all things to follow the Lord of all things, john 6.66. Yet even they are admonished of the day of Judgement: to teach us, That the godly are to be warned to prepare themselves against the day of Judgement;  
Why must the godly be admonished hereof?  
First, because the day and time is uncertain unto Que. 1 all: and therefore all should be admonished to Answ. 1 prepare themselves.  
Secondly, because the good are prone to neglect in tanto the expectation thereof, and preparation Answ. 2 thereunto, carrying a body of sin and corruption about them so long as they live here; and therefore it is not needless a whit to admonish them thereof.  
II. Although Christ knew that his Disciples should be safe and saved at the day of judgement. Yea had foretold them, that they should sit on twelve Thrones then, to judge the twelve Tribes of Israel, Chap. 19.28. Yet he doth exhort them to expect it, and to prepare for it: To teach us, That it is needful to exhort the best to prepare themselves Obser. 2 against the great day of judgement.  
III. Although, the Apostles lived many hundred years before the day of Judgement, yet Christ exhorts them to prepare themselves for it, and to expect it: To teach us,  
That a frequent expectation of the last day, and Obser. 3 a fitting preparation against it, is fit and convenient for all generations and ages of the world.  
Secondly, the thing whereunto they are exhorted, is to prepare themselves; Be ye ready; that is, (as is expounded, verse 42.) Be ye watchful: To teach us.  
That we ought to be principally careful, that Obser. 4 the day of the Lord come not upon us unawares, Mark 13.37.  
Why must we be thus careful to watch, wait Que. 2 for, and prepare ourselves for the day of the Lord? Answ. 1  
First, because it is a matter of the greatest moment; for if the day of judgement should come upon us unawares, and unprepared, we should then suddenly lose Earth, Heaven, God, and all good things; and be made partakers of horror, Hell, the wrath of God, and all evil things.  
Secondly, because none can escape the day of Answ. 2 the Lord, therefore all should carefully wait for it: The truth of this appears thus.  
I. God is not blind, neither can he be deceived, Galath. 6.7. For at the last day, the Books shall be opened (Daniel. 7.10.) wherein the names, and actions of all persons are written.  
II. Satan will accuse all, and because his time is then at the last period, he will rage's the more, and more vehemently prosecute all wicked men with hatred and malice.  
III. The conscience of every wicked man will cry against him, and the mouth thereof then will not be stopped. And therefore it is impossible that any wicked man should escape that day seeing every wicked man hath so allseeing a judge, and so clamorous a witness, and so malicious an accuser.  
Que. 3 What is here required of us?  
Answ. 1 First, we must take heed of security, and carelessness, seeing that Satan is so watchful, 1 Pet. 5.8.  
Secondly, we must meditate always of the day of Judgement; that is, both of the uncertainty thereof, and also of the sudden coming thereof, and likewise of the nature thereof. Quoties diem illum considero, toto corpore contremisco, sive enim comedo, sire bibo, sive aliquid aliud facio, semper videtur illa tuba terribilis sonare in auribus meis; Surgite mortui, venite ad judicium. As often (saith Hierome upon Matth.) as I consider the day of Judgement, my whole body trembles; yea, whether I eat, or drink, or what else soever I do, me thinks, I hear that terrible Trumpet sounding in my ears: Arise ye dead, and come to judgement.  
Answ. 3 Thirdly, we must examine ourselves, by the Purity of that law and word of God, by which we shall then be judged; and see whether our actions will endure the trial of that fire, and touch of that Lydius lapis, or touchstone.  
Sect. 2 §. 2. For in such an hour as you think not of, the Son of man cometh.]  
Quest. 1 How many things are observable in these words?  
Answ. Two, to wit, 

First, the coming of Christ; wherein there is— 

First, the certainty thereof: wherein there is. 

First, the person; The Son of Man.  
2ly, the action; He shall come.    
Secondly, the Effect thereof    
Quest. 2 Secondly, the time of his Coming, which shall be— 

I. Unknown. And.  
II. Sudden. And  
III. Unexpected.      
Answ, First, Quis? Who shall come?  
The Son of man, that is, CHRIST; observe here that many names are given unto him, but the holy Ghost useth this [The Son of man] when he speaks of the humane nature. Here therefore he means that CHRIST shall come in his humanity, and hence would teach us,  
Obser. 1 That CHRIST shall really, and verily come, in the truth of his humanity, to judge the world. Read Acts. 1.11. job. 19.25.  
Quest. 3 Secondly, Quid? what shall CHRIST do?  
Veniet, He shall come. Whence we may learn:  
That the coming of Christ unto judgement is most certain, when there shall be time no longer. Obser. 2  
Against this Atheists object, The world hath Object. 1 been always as it is: therefore it shall not be changed, or destroyed by any judgement.  
I. It is false that the world hath been always; Answ. 1 for the continuance thereof, from the Creation to this present year of our redemption. 1638. is but 5612. years, as may be proved by Scripture, and is proved by Mr. Perkins from Scripture.  
II. The world was destroyed by the Flood; Answ. 2 and therefore it is false, that it hath always been as it is.  
III. As the world was first destroyed by water. Answ. 3 so it shall at the last be destroyed by the other active element the fire.  
The Atheists object again, It is a thing unbeseeming Object. 2 the Lord, to create those things which he shall, and which he will destroy; especially considering that all things which he created were good Gen. 1.13. yea perfect, Deut. 32.4.  
All things which the Lord created were good in a threefold regard: Answ. namely  
First, in respect of their beginning, and original; for they were good as God created them, but man hath fallen from God, and is now become evil. And  
Secondly, in respect of their end, viz, the glo-of God; for all things were made for his glory. And  
Thirdly, in respect of their perfection, as they were God's works; for anger, revenge, drowning of the world, burning of the world, yea the condemnation of the world, and whatsoever the Lord doth or shall do, is perfectly just, and consequently good in respect of God.  
How doth it appear that Christ shall come unto Quest. 4 judgement, when the world shall be destroyed? or, how may it be proved that the world shall have an end?  
I. Against the Philosophers it may be thus Answ. 1 proved; namely,  
First, from this reason, because that which is moved by another, is not eternal; and therefore the world is not eternal either a part ante, or, a part post. To this,  
I. Some answer, that the world is a living thing, and that the Sun is the life thereof. But what can be more foolish than this?  
II. Others answer that Heaven is a living thing; and Aristotle calls it, The first mover, and Plato, The God of nature, yea Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The being of all things; which can be no other than God, and consequently he is the Mover, and moderator of all things. And  
Secondly, from this reason, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, happiness, is the perfection of man, as Aristotle saith: but in this life there is no true happiness; therefore it is necessary that there should be another life besides this. Solon said truly to Croesus.  
— dicique beatus  
Ante obitum nemo, supremaque funera debet.  
That is, 
None perfect joy, and bliss can have,  
Till death have shrouded them in Grave.   
Thirdly, from these testimonies; to wit,  
I. Of all Nations, who dream of some Religion, some kind of Eternity, some God, some supreme Power, and some manner of life after death. And  
II. Of the Philosophers; to name but one or two, Zoroastres (who lived 400 years before the Trojane war) and Athenagoras, and Pythagoras; and others: Tunc ille Dominus, mundi Monarcha, malignitatem, vel illuvione diluens, vel igne consumens, vel etc. Hermes trism. de mundo. Et Sibylla 
Exuret terras ignis, pontumque polumque— & post  
Sanctorum sed enim cunctae lux libera carni  
Tradetur, sontes aeternaque flamma cremabit  
— Tunc quisque loquetur  
Secreta, atque Deus reserabit pectora luci.  
Tunc erit & luctus, stridebunt dentibus omnes.  (August. de Civit. Dei, 18. 23.  
Answ. 2 II. Against the Atheists, or Atheistical Christians it may be thus proved; namely,  
First, from these ensuing reasons; to wit,  
I. From the end of Christ's coming, which was to destroy the works of Satan, 1 john, 3.8. Now his chiefest works were Sin and Death; and therefore the time shall come, when the faithful shall cease from Sin, and when Death shall be swallowed up in victory.  
II. From the justice of God, who hath threatened in Justice to recompense tribulation, and anguish, and wrath, etc. to every one that is wicked, Rom. 1.6. etc. But this is not fulfilled upon them in this life: and therefore necessarily there must be another, Luke, 16.  
Secondly, from these Testimonies; to wit,  
I. Of many who either died not, or else have risen again, and have been restored again unto life; as Henoch, Elias, Lazarus, and many who arose with CHRIST, as witnesses of his Resurrection, and divers who were raised up by the Apostles.  
II. Of many plain places of Scripture. Read job, 19.25. and 1 Corinth. 15. Dan. 12.2. and jude, 4. and 1 Thess. 4. And therefore seeing undoubtedly the world shall end, and that at the end thereof CHRIST will come unto Judgement, let us watch, and be ready, and examine ourselves.  
Quest. 5 What must we examine in ourselves, for the better fitting and preparing of us, against this dissolution of all things, and coming of CHRIST.  
Answ. 1 I. We must carefully examine our Regeneration, and internal spirit: and herein inquire after these three things; namely,  
First, our change; whether we be changed or not; whether we hate sin with a perfect hatred or not; and whether ingenuously we condemn our forepast life; And  
Secondly, our cheerfulness; whether we forsake our sins with the consent of our hearts; yea rejoicing in the leaving of them, as a Conqueror rejoiceth in his Triumph. And  
Thirdly, our humility; whether we boast of what we do, or work out the work of our salvation with fear and trembling?  
II. We must carefully examine our repentance, Quest. 6 and newness of life; for otherwiise all other things are in vain.  
Thirdly, Answ. concerning the effects of CHRIST'S Coming it will be demanded; Cur venie●, Why he will come?  
I answer he will come, first to judge the world, and secondly to end and destroy the world. Now here three things are laid down in this history; viz,  
I. That this Coming will be full of horror and terror unto the wicked, verse 30. And  
II. That at this Coming all the Saints shall be gathered together, verse. 31. And  
III. That then all these things shall be dissolved, verse 35. and 1 Peter. 4.7.  
Concerning the day, and hour of CHRIST'S Quest. 7 Coming it will be demanded; When he will come?  
First, the day and hour is unknown, Daniel Answ. 1 12.4. and verse 36. of this Chapter. and Mark. 13.32. and Revel. 10.14. Acts. 1.7.  
Secondly, this day whensoever it comes will Answ. 2 come suddenly; in the twinkling of an eye, 1 Cor. 15.52. and 1 Thessaly. 4.17. yea so suddenly that we shall then have no time to prepare ourselves. Matth. 25.10. Because this is the time of preparation, that will be the time of retribution; and a tree being once fallen cannot turn itself on the other side. This is the difference between death and the last judgement; before the sudden approach of death we may repent, as Mr. Latymer said, between the falling of the hatchet, and the separation of the head: but no repentance at the approach at the last day. And therefore we should (before it comes) prepare ourselves, and that  
I. By repentance and true conversion unto God, Hebr. 3.13. etc. While it is said to day. And  
II. By faith; for without faith we cannot please God (Hebr. 11.6.) and there can be no true faith without repentance (2 Tim. 4.4.) and new obedience.  
Thirdly, the time of CHRIST coming will Answ. 3 be in an hour when we look not for it; or, it will come unawares, and altogether unexpected: And this is the worst of all; for although it be unknown, yet if we did expect it, it would not find us unprepared; but it will come when we know not, ye when we fear it not at all, and so become a horrible hour unto us. The point observable from hence is this.  
That Christ will come unto judgement, when Obser. 3 we are most secure, and most negligent. For the better taking up, and confirming of this, we will consider three dependant particulars, viz  
First, the Causes, why we neglect the Coming of Christ: that wicked men neglect Christ's Coming, is plain from Luke. 21.34. and verses 38. and 49. of this Chapter. Now the Causes why they neglect his coming are principally these two; namely  
I. The joys and delights of the world: which are either  
First, lawful, as laughter, play, mirth; now concerning these the Apostle saith, Let those who rejoice be as though they rejoiced not (1 Cor. 7. 3●.) that is, they must not be profuse in their laughter, but moderate in all worldly delights and pleasures. Or  
Secondly, unlawful; as drunkenness gluttony, uncleanness, and the like, wherein wicked men wickedly rejoice Re●d, Luke. 21.34. and verses. 38. and 49. of this Chapter.  
II. The cares, distractions, and employments, of the world cause us to neglect the coming of CHRIST.  
Here observe three Causes; to wit,  
First, Causa juvans, the helping and furthering Cause; and that is, the care of our vocations, and callings. Now although callings are warrantable and lawful, and a provident care in the managing and following of our callings be warrantable and lawful, yet our care may be too excessive, and immoderate even in our Vocations. Psal. 127. And hence the Apostle exhorts those who buy to be as though they bought not &c. 1 Cor. 7.31.  
Secondly, there is Causa laqueans, the bewitching, and enthralling cause, and that is, covetousness, oppression, and the like. Matth. 13.22. and 1 Tim. 6.9. These we must principally take heed off, they being as pernicious to our poor souls, as birdlime, or snares, are to the poor birds.  
Thirdly, there is Causa occidens, the kill cause, to wit, worldly sorrow (2 Cor. 7.10.) which causeth death.  
Secondly, men being once overcome with these causes, they then become secure, and sleep fearelessely, Matth. 2●. 5. and verse 38 of this Chap. and verse 48. That is, they either regard not Christ's Coming, or else they presume that he will defer his coming. And  
Thirdly, than CHRIST will come, in the night in the last watch of the night, when men sleep; Matth. 1●. 25. and verse 43. of this Chapt. That is, when he is not expected or looked for.   
Verse. 46.47. VERS. 46, 47. Blessed is that servant, whom his Lord when he cometh, shall find so doing. Verily I say unto you, that he shall make him ruler over all his goods. 
Object, Some of the Papists produce this place to prove the Invocation of Saints, reasoning thus, The good servant is here promised a reward of blessedness, even to be placed over all that his Lord hath; whereby is meant, That Saints after their departure, are made Protectors of the Militant Church of Christ: And therefore we may pray unto them. Bellarm. de beat. Sanct. Cap. 28. & Coster. Enchir Cap. 14.  
Answ. By the context it is plain, even in the judgement of their Jesuit Maldonate, that it is, an explanation of the parable going before, Chapt. 25.19. where it is said [A long time after will his Lord come] whereby doubtless is meant the second coming of CHRIST. Maldonat. ●es. come. in Matth. 25.19, 31. And in this same Chapter it is said, when his Lord shall come▪ which cannot be understood, but of the second coming of Christ.   
Verse. 48, 49, 50, 51. VERS. 48, 49, 50, 51. But and if that evil servant shall say in his heart, My Lord delayeth his Coming, and shall begin to smite his fellow servants, and to eat and drink with the drunken: the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not ware of: and shall cut him asunder, and appoint him his portion with the hypocrites ● there shall be weeping and gnashing of teeth. 
§. 1. But if that evil Servant shall say in his Sect. 1 heart etc.]  
The scope of our Saviour in these words (as I take it) is to teach us, Obser. That when wicked men most deride the judgements of God, than they are most near them: Read Gen. 4.7. and 7. Matth. 25.5, 10. and Revel. 3.10. and Esa. 5.26.27.  
Who are here to be blamed, and reproved? Quest. 1  
First, those who deride the judgements of God. Answ. 1 Esa. 5.19. jerem. 17.15. and 20.8. jerem. 4.4. Many there are who laugh at the comminations and menaces of the Ministers of the word, and in their wickedness and drunkenness say: Let him preach anger, and judgement, for we fear it not, certainly unto such the Lord will come, in an hour when they are not ware, and give them their portion in hat Lake where there is nothing but weeping and gnashing of teeth.  
Secondly, they also are to be reproved, who although Answ. 2 they deride not the threaten of the word, denounced by the Preachers thereof; yet in the mean time they presume, and fear them not, saying unto themselves, we hope the judgements of God will not approach as yet, and if they do we shall not be subject unto them, but delivered from them. This Non morieris, thou shalt not die, was the first dart that the Devil threw at man. Gen. 3.2. And presumption like the Trojane horse, brings a concealed enemy in the belly thereof, which wounds before it warns: And therefore we must not presume.  
To whom may this be fitly applied? Quest. 2  
First, to those who think that though they Answ. sin yet no evil shall come upon them (Eccles. 5.4. etc.) neither shall they be punished at all. Many argue  
I. From the mercy of God, thus, God is merciful; and therefore he will not punish sin, And  
II. From others, thus: such and such have sinned greatly and grievously, and yet no evil hath come unto them; therefore sin shall not be punished at all. And  
III. From themselves, thus; we have taken this course, and followed this way long, and as yet God hath not manifested his anger against us: and therefore we hope, that our sins shall never come unto judgement, nor we for our sins unto condemnation. And thus they altogether forget, that  
First, God is just as well as merciful. And  
Secondly, that his word is true, and shall certainly be accomplished. And  
Thirdly, that the longer the Lord spares, the more tightly, and unexpectedly he will punish. And  
Fourthly, that by these arguments they show themselves to be the Devils Proctors, pleading with all their might for sin and rebellion against the Lord of glory.  
Answ. 2 Secondly, this may be applied to those, who extenuate and lessen their sins, as though they deserved not to be punished for such petty offences. Some stick not to say, Lying, swearing, lascivious words, and the neglect of holy duties, are not such great matters; And therefore they being guilty of no greater sins, they hope they shall not be punished. But  
I. Although these sins should be granted to be but small, yet they are many; and therefore will certainly condemn without repentance. But  
II. They are not small. For  
First, God hath said, that he will never hold the swearer guiltless Command. 4. And  
Secondly, lying is a sin directly against CHRIST, who is truth itself; and therefore St. john saith, that all liars shall be shut out of the Kingdom of heaven, Revel. 21. And  
Thirdly, wicked thoughts draw down Gods heavy judgements upon such as harbour, and give way unto them (Gen. 6.5) therefore much more will wicked words destroy the soul. Wisdom. 11.1.  
Fourthly, to neglect the duties and exercises of Religion, is to neglect the service of God, and consequently to be unprofitable servants; now all such shall be cast into utter darkness, where shall be weeping and gnashing of teeth, Matth. 25. ●0. And therefore let us not deceive ourselves by the smallness of our sins.  
Sest. 2 §. 2. And give him his portion with Hypocrites.]  
Quest. 1 What duties of Religion may an hypocrite do, or, how fare may he go?  
Answ. 1 First, he may have whatsoever nature hath given at any time to any, or can give.  
Answ. 2 Secondly, he may have a temporary faith; which includes two things in it, to wit,  
I. A knowledge of the word. And  
II. A persuasion of the truth and authority thereof.  
Answ. 3 Thirdly, by the law he may be brought both to acknowledge his sin, and the merit of it.  
Answ. 4 Fourthly, from hence the conscience may be terrified, and the heart wounded with sorrow for sin, And  
Answ. 5 Fifthly, he may assent to the covenant of grace, that it is a sure and certain covenant, and he may believe the sufficiency of the merits of CHRIST.  
Answ. 6 Sixthly, he may believe that God is faithful and true, and will in his due time perform all his promises unto his servants. And  
Answ. 7 Seventhly, as he may sorrow for his sins, so he may strive and struggle against sin. And  
Answ. 8 Eightly, hence from these fruits of his faith may arise joy, and a willing submitting of himself to hear the word of God, and to hear it with gladness as Herod did, Mark. 6.20.  
Quest. 2 What foundations of faith hath an hypocrite to rely upon?  
Answ. The holy Spirit moves the children of God, to labour for faith, and to approve, and manifest their faith, by a true sincerity and  change in all things: But the hypocrite hath other false foundations to build his faith upon; namely,  
First, he confers himself with wicked men, and then concludes, I am not like this Publican, but much better than he, or these wicked ones; and therefore I need not fear.  
Secondly, he compares himself with himself, and then concludes, that his knowledge in divine things is more than it hath been, and his profession fairer than formerly, and his life more refined, than it was at such a time: and therefore in regard of this clear change that is wrought in him, he needs not fear.  
Thirdly, he compares himself with the righteous, and he hears what the world saith of them, that (because they oppose themselves against the vices of the times, therefore) they are contentious and proud, Esa. 8.18. Wisdom. 2.15, 16. And therefore he thinks himself in a righter, and better way than they, and consequently needs fear no evil.  
Fourthly, he judgeth himself by his outward estate: and because God blesseth and prospereth him in whatsoever he takes in hand; therefore he confidently persuades himself, that his paths are strait, and his ways pleasing unto God, although a wicked man may abound in all outward good things, Read job. 21. jerem. 12.1, 2. Malach. 3.15.  
Fifthly, he imagines that because God's mercies are above all his works, therefore they shall also be extended beyond his promises: and consequently that he need not fear, though he be faulty.  
Sixthly, he perceives that he is free from the temptations of Satan, which others feel, and groan under; and therefore he persuades himself that the Devil dares not deal with him, and consequently that he needs not fear any evil to come.  
Bellarmine affirms that Solomon was damned, Object. and confirms it hence: Hypocrisy is a sin odious unto God, and liable unto many heavy and grievous plagues, as appears from this verse: But Solomon was a most palpable and gross hypocrite, neither did ever adhere unto God sincerely, although he had a show of zeal at the first, as is evident from 1 King. 11.4. where it is plainly said, That his heart was not perfect with the Lord his God, as was the heart of David his Father.  
First, this place proves not that the heart of Answ. 1 Solomon was in no sort entire and sincere, but only that it was not so entire and sincere, as was the heart of David his Father: for sanctification is given to the elect unequally in this life; and therefore that is not presently evil which is less good.  
Secondly, this particle Sicut, As, is, not here Answ. 2 a note of quality, but of equality, not of likeness, but of measure: that is these words [His heart was not perfect, (that is, as perfect) as was the heart of his Father David] do not simply denote the quality, but only the same degree o● quality: for that place of Scripture aims at no other thing then that the Kingdom was not so well ordered and governed under, or, by Solomon, as it was by David; who although he were not free from all blame, yet he never suffered the true worship of God to be corrupted in his Kingdom, neither did defile himself with any Idolatry; which things Salo●●n was guilty of, and which considered in themselves are so great and grievous sins, that St. Peter (by an Antonomasia) calls them, The pollution of the world. 2 Peter. 2.20. But yet not so great as that the Lord cannot renew his children from them by repentance, and did Solomon, as appears by the Book of Ecclesiastes which was writ after his fall, to testify his repentance.    

CHAP. XXV.  

V● s. 6.  VERS. 6. And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him. 
§. 1. And at midnight there was a cry made.]  
Ten Virgins expect the Bridegroom's coming, and at length at midnight there was a cry etc.  
Whence many things might be observed, which I but only name; to wit,  
First, that our life is a perpetual expectation or CHRIST; or, we ought to expect Christ through the whole course of our lives. And  
Secondly, that we ought to expect CHRIST always with our Lamps burning, and oil in our Lamps, like the wise Virgins. And  
Thirdly, that CHRIST will come, when we least of all expect it.  
Sect. 2 §. 2. Behold the Bridegroom cometh.]  
Obser. We may observe hence, That CHRIST is the Lord and Husband of the Church, Ephes. 5.25. etc. For  
First, he loves it. And  
Secondly, he woos and makes suit unto it. And  
Thirdly, he contracts and marries himself unto it, Hose. 2.19. And  
Fourthly, he protects and defends it. And  
Fifthly, he communicates all good things unto it, and gives it an interest into whatsoever is his. 1 Cor. 3.21. And  
Sixthly, he gives himself unto it. And  
Seventhly, he is careful to beautify and adorn it, Eph ●. 5.25.  
Obser. The scope of our Saviour in this is place to declare his coming; to teach us,  
That the coming of CHRIST is a thing of great moment, Read Luke. 2. 1●, and joel. 1.9.  
Quest. How many ways doth CHRIST come?  
Answ. 1 First, he comes in the flesh; and this coming was foretell by the Prophets (Esa. 61.1. etc. and 62.11. and Zachar. 9.9.) and is now past.  
Answ. 2 Secondly, he comes in glory; and this coming is mentioned in these places (Psal. 50.2. joel. ●. and Acts. 1.7. and is yet to come.  
Answ. 3 Thirdly, he comes in spirit, strength, and power; and thus he cometh for a threefold end; namely  
I. Sometimes for to revenge, as we may see in these places Psal, 50.2. Esa. 13.9. and 30.27. and Amos. 4.12.  
II. Sometimes for to help, and secure: as Psal. 80.2. Esa. 40.9. etc. and 59.20. And  
III. Sometimes for to comfort, and cherish, as Esa. 61. .1 etc. john, 15.20. Hebr. 13.37.  
§. 3. Go ye out to meet him.] Sect. 3  
Our Saviour would teach us in these words, Obser. That we must prepare ourselves, for the coming of the Lord, Amos. 4.12. Or, because he will come unto us, therefore we must prepare to meet him.  
How must we prepare to meet the Lord? Quest.  
First, in general by walking in his ways, Psal. Answ. 1 101.2.  
Secondly, we must prepare to meet the Lord, Answ. 2 by the confession of our sins, and the contrition and sorrow for them, Amos. 4.12. And  
Thirdly, with our Lamps in our hands, not extinguished Answ. 3 but burning, Luke, 12.35. And  
Fourthly, with a wedding garment upon us, Answ. 4 Matthew. 22. And  
Fifthly, which joy and delight. Matth. 21.5. Answ. 5   
VERS. 9 But the wise answered, saying, Verse. 9 Not so, lest there be not enough for us and you, but go ye rather to them that sell, and buy for yourselves. 
It is questioned betwixt us and the Papists, Argum. whether good works as they are satisfactory, may be applied unto others? and we say, that all which a man can do is little enough, yea too little for himself; and therefore much less can he satisfy for another. This we prove from this place, The wise Virgins make this answer to the foolish, we fear there will not be enough for us, and you: upon which words Augustine writeth thus, Vnusquisque pro se rationem reddet, nec alieno testimonio quicquam adjuvatur apud Deum etc. August. serm. 22. in Matth. Every man shall give account for himself, neither is a man helped by another's testimony before God, to whom the secrets of the heart are evident: every man scarce sufficeth for himself, to whom his own conscience doth bear witness. Now if the other words which follow be objected, Go to them rather that sell, and buy for yourselves; Origen shall make answer, who understandeth by those who Sell, the Doctors rnd Teachers of the Church. Non omnium habentium oleum, est etiam dare ex eo aliis, &c, Orig. tract. 32. in Matth. It is not the part of all that have oil to give to others, but it belongeth only unto them which are appointed to sell it: one hath gathered doctrine, which may be sufficient for himself to live well, but not to be a Doctor or Teacher to others.  
Argum. It is questioned also between us and the Church of Rome, whether the sufferings of the Saints belong to the Church treasure? And we say, th' t it is a most horrible blasphemy to affirm that the passions of the Saints must be added to Christ's satisfactions to make up the treasure of the Church. Yea this opinion is so impious, that Duran●us himself dislikes it, and argues against it from this verse; The wise Virgins say, lest there will not be enough for you and us; Durand. in 4. dist. 20. quest. 3. Therefore the Saints have nothing to communicate to others.  
Reply. To this Bellarmine answers, That the Virgins speak not of satisfaction, but of the oil of grace and love, which every one keepeth to himself, and cannot pour forth upon another, Bellar. lib 1. de Indulg. Cap. 4. To this we answer two things; viz  
Answ. 1 First, if the oil of charity cannot be communicated, than not the price of good works, which proceed from charity, being the fruits thereof: for no works are good without love, as the Apostle saith, 1 Cor. 13.3. And therefore a man cannot lend the price of his works, but he must also lend his charity, which maketh them precious.  
Answ. 2 Secondly, these Virgins speak not of their justice or righteousness, which they hold to be little enough for themselves, and thus Bernard expounds the words, Give us of your oil; Stulta petitio; vix justus salvabitur, etc. Bern. serm. de Virgin. A foolish request: for the righteous shall scarce be saved, and the oil of their own righteousness hardly sufficeth the Saints unto salvation, how much less themselves and their neighbour. No, Daniel, and job, shall not deliver▪ a son or daughter, but like as the soul that sinneth shall die, so that soul that doth righteousness only shall be saved.   
VERS. 10. And while they went to buy, the Bridegroom came; Verse. 10 and they that were ready went in with him to the marriage, and the door was shut. 
Object. It is controverted between us and the Papists, whether the dead have any benefit by the Indulgences of the Church? Bellarmine (lib. 1. de Indulg. Cap. 14. qu. 1.) proveth it (at least in his own opinion) thus. The prayers of the living and other works by way of impetration profit the dead: therefore, the same works, as prayer and fasting, being also satisfactory do also benefit them by way of satisfaction.  
Answ. 1 First, the argument followeth not, we may pray for the dead; therefore we may also satisfy for them: for we grant that we may one pray for another while we live, but we cannot one satisfy for another, because supplication is of mercy, but satisfaction is of desert.  
Answ. Secondly, neither is it true that the prayers of the living do profit the dead; for request, and intercession availeth not after sentence is given, and judgement past, which is in the final end and departure out of this life; as is evident from this verse, for after the gate is shut there is no entering, Willet, synops. fol. 1212.   
VERS. 11. 
Verse. 11  Afterwards came also the other Virgins, saying, Lord, Lord, open unto us. 
Although these foolish Virgins have no part in CHRIST, yet they come boldly, Obser. and desire to enter into heaven▪ to teach us, That many are seduced and deceived by a false confidence, Read Luke. 18.11. Matthew. 7.22. john. 7.49. and 9.24.  
From whence comes it, that so many are seduced Quest. 1 and deceived by a false trust?  
First, it proceeds sometimes from internal self-love; Answ. 1 we naturally think well of ourselves, being blinded with self-conceits, but God judgeth according to truth Rom. 2.2.  
Secondly, this comes sometimes from some external Answ. 2 and internal testimonies; as for example.  
I. They see some to be worse than themselves. And  
II. Many to be as bad as themselves. And  
III. They highly price that honesty which they see in themselves. And  
iv They have a form of Godliness in their lives and conversations. 2 Tim. 3.5. And  
V They have (perhaps) some sparks of the conscience of sin, and of sorrow for sin, and some desire of God and heaven, and some hope to enjoy them. But these, and greater than these may be in reprobates, Hebr. 6.4. and 10.26. 2 Peter 2.20.   
VERS. 12. But he answered and said, Verse. 12 Verily I say unto you, I know you not. 
Is not CHRIST omniscient? Quest. doth he not know all things, and all men? how then doth he say here, I know you not?  
There is a double knowledge; Answ. namely  
First, Negative, and this the present text speaks of; Verily I know you not; and Chapt. 7.23. Depart from me, I know you not: that is, I acknowledge you not, neither ever did, as mine; and therefore departed from me.  
Secondly, Positive; and this knowledge of God is threefold; viz.  
I. Intuitiva, whereby God knows all men, and all things And  
II. Approbativa, whereby God knows all the faithful. And  
III. Vindicativa, whereby God knows all wicked men.   
VERS. 19 
Verse. 91  After a long time the Lord of those servants cometh, and reckoneth with them. 
§. 1. After a long time.] Sect. 1  
How many things are observable in this verse.  
Answ. Three 

First, Tempus, the time when the Master cometh, and that is, after a long time, Quando?  
Secondly, Author, The person coming; and that is, Christ, the Lord of those servants. Quis?  
Thirdly, Wherefore this Lord cometh, and that is, to reckon with his servants. Quorsum?    
Quest. 2 How can God be absent a long time, seeing he is every where always, or how can Christ be absent from his faithful servants a long time, seeing he hath promised to be with them even unto the end of the world, Matth. 28.20.  
Answ. 1 First, I omit at this time the School distinctions of the Humanity, Deity, providence, and grace of CHRIST.  
Answ. 2 Secondly, there is a double presence of CHRIST; namely, I. Cryptica, and secret; and thus Christ is perpetually present with his servants. II. Apocalyptica, and revealed; and thus we expect him in the Clouds hereafter. And of this the Text speaks.  
Observe. Our Saviour by these words [After a long time] would teach us, That the Lord doth not presently, but after many delays, and much prolonging of the time, judge the wicked. Read Exod. 34.6. Numb. 14.18. Psal. 103.8. and 145.8. Luke 20.9. Genes. 15.13, 16. and 6.3. and 2 Chron. 36.16. Esa 30. ●8. etc.  
Quest. 3 Why doth not the Lord call wicked men to account presently, but after much procrastination and delay?  
Answ. 1 First, he doth this for the greater judgement of the wicked, that their sins may wax ripe unto vengeance. Read Esa 5.19. and 2 Peter 3.4. and 2 Thessaly. 2.11. And therefore the opinion of the common sort of people is foolish and false, who I. Think the godly miserable, because they are not presently freed from calamity and misery, Wisdom 31. etc. and 5.4. II. Think the great ones of the world happy, because no evil befalls them at all, job. 21.7. &c Psal. 73.4. etc. But if they be wicked they shall be cut off at the last, job. 21.4. Psal. 73.18. None are blessed, but they whose sins shall not be imputed unto them, Psal. 31.1. etc. And therefore wicked men (though never so great) are not happy, 2 Peter 2.4, 9  
Answ. 2 Secondly, God doth this [that is, spare wicked men long] for the trial of the godly and faithful, yea he punisheth his own oftentimes much for the exercise of their patience; as we may see, 1 Peter 1.7. and Esa. 57.17. but most plainly in job, who was afflicted, & that sharply in all kinds; viz.  
I. In his cattles, Chap. 1. II. In his children, Chap. 1. III. In his own body, Chap. 2.7. iv In his kindred, Chap. 6.4. and 19.13. V In his servants, Chap. 19.15. VI In his wife, Chap. 19.17. VII. In his soul in his sleep and dreams, Chap. 7.14 VIII. By his wife. Chap. 2.9. IX. By impatiency, Chap. 7. X. By his three friends, Chap. 16.2. XI. But more particularly by Elihu, Chap. 32. Yea XII. By the Lord himself, Chap. 38. And all for the trial of his patience, confidence, and perseverance.  
Answ. 3 Thirdly, God withholds just vengeance from the wicked a long time, for the approbation of his long suffering and patience, 2 Peter 3.9. Luke 13.7. and 1 Timoth. 2.4.  
What is here required of us, Or what may we Quest. 4 learn hence?  
First, Judges must learn hence to punish gently, Answ. 1 and with great deliberation, not rashly, or maliciously, for anger is the worst Counsellor that a Judge or Magistrate can have. The Lacedæmonians always before battle offered sacrifice to the Muses and Clemencies. The Romans tied a bundle of rods or sticks to their mortal hatchet, that so (before any could be beheaded therewith) they might have time to consider, whether the party deserved death justly or not. So the Venetians carried the punishing sword always covered, that there might be time to consider of the fact before execution. Athenodorus advised Augustus, to s●y over (when he was angry) the Greek alphabet, before he executed his anger, or punished him with whom he was angry. Charilaus the King of the Lacedmeonians, being incensed said, Occiacren nisi irascerer I would kill thee if I were not angry. And therefore from the Lords long suffering, and these examples, Judges may learn to execute judgement in clemency and with mature advice.  
Secondly, we must learn not to frustrate the Answ. 2 Lords expectation, but to amend our lives, labouring that the long suffering of God may lead us to repentance: for otherwise with the fruitless Figtree we shall be cut down (Luke 13.9.) and with the unprofitable thorns and thistles we shall be cast into the fire, Hebr. 6.8. And therefore we ought seriously to ruminate, and remember these few things; to wit, I. How long God hath spared us, and withheld his just judgements from us. II. How often, and how long we have provoked the Lord unto anger by our sins. III. How small time (for any thing we know) remains behind to glorify our God in, and to work out our own salvation, and to repent us of our sins. iv How suddenly the Lord comes; viz. like a thief in the night, when we expect him not. V Why he will come when he comes; namely, to take account of us, and to punish us with everlasting fire, if he find us in our sins. VI We should seriously consider, how long we intent to continue and proceed on in our sins, and when we mean to loathe and leave them, whether we resolve to live in sin, and die in iniquity or not; Or whether we think it probable, that although we spend our lives in disobedience and rebellion against God, yet he will accept of us at our death.  
§. 2. The Lord of those servants cometh.] Sect. 2  
Who is this Lord? Quest. 1  
God, or rather JESUS CHRIST; For  
First, this Lord punisheth with perpetual pains, Answ. verse 20. And  
Secondly, is called the Son of man, verse 31. Who although he defer his coming a long time, yet he comes at last: to teach us  
That although the Lord seems to procrastinate his coming yet he will certainly come. Observe. Read Gen. 15.14. Nahum. 1.2. Psa. 50.21. Deut. 32.37. Psa. 7.12. and 78.66. Esa 30.18. etc. jerem. 51.56. Now the reasons hereof are these two; viz.  
First, because the Lord doth not spare for ever, but only for a time. And  
Secondly, because he should not be just, if he did not punish rebels at the last, Psal. 12.5.  
Quest. 2 Whom, or what will God judge at the last?  
Answ. 1 First, every Nation, Matth. 25.32. that is, both those who are under the Law, and those who are without Law, Rom. 2.15. And  
Answ. 2 Secondly, every man: that is, both high and low, rich and poor, Master and Servant, Parents and Children, Read Revelat. 6.15. and 19.18. and 20.13, 15. and 7.3. etc. and 17.14. and 19.9. and 21.27. And  
Answ. 3 Thirdly, all sins, whether public or private, great or small, external or internal; for both God, and Satan, and the conscience of wicked men will accuse them; & therefore nothing shall escape either unseen, or uncensured, or unpunished, Rev. 20.12.  
Sect. 3 §. 3. And reckoneth with them.]  
Quest. 1 When will this reckoning be?  
Answ. God threatens all sorts of sins with all sorts of punishments, but principally with eternal, and this place seems to speak of the final judgement, because eternal rewards are promised, verse ●1, 23, 30. Quidam de longanimitate Dei, at mihi videtur Resurrectio quoque significari. Chrysost. s.  
Quest. 2 What must we give account of at the last day?  
Answ. 1 First, of ourselves, Rom. 14.12. that is, of those things which we have done in this life 2 Cor. 5.10.  
Answ. 2 Secondly, of those gifts and graces which were given unto us; and this the Text speaks of, for he reckoneth with them about the Talents which were betrusted unto them. For the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is also to be read, Matth. 18.23, 24. where (and every where) it signifies to render an account, or to make up a reckoning. Computare.  
How manifold is the spiritual account or reckoning?  
Twofold, namely either  
First, of men amongst themselves; and this is twofold; to wit, either, I. When a man reckons with his neighbour whom he hath offended; and this is called satisfaction. II. When a man reckons with himself; and this is threefold; viz.  
First, when a man computes and counts his afflictions; as Rom. 8.18. and 2. Cor. 4.17. And  
Secondly, when a man computes and counts his pleasures; as Philip. 3.8. etc. And  
Thirdly, when a man computes and counts his perseverance in labour, Mat. 18.23. But this present portion of Scripture speaks of none of these: therefore I pass them.  
Secondly, of men with God; and this is twofold; namely either  
I. When men give account unto God for others; that is, those who are under their charge; as Acts 20.28. and Hebr. 13.17. Or  
II. When we give account unto God for themselves, and those graces and gifts which the Lord hath bestowed upon them: as Rom. 14.12. and 2. Cor. 5.10. And of this the Text speaks. Whence we may learn.  
Observe. That the time will come when we shall give an account unto God both of our works and gifts, Luke 16.2. For the better confirming of this, mark these three things; to wit,  
First, that all things we have are given us by God, and therefore he may call for them, and call us to account for them, when he pleaseth, job, 21.  
Secondly, those things which we have are not given, but only lent unto us by God; and therefore he may justly call us to account for the use of them, Levit. 19.9.  
Thirdly, God hath lent us those things we have, not to lie idle by us, but to improve, and augment, 1 Cor. 12.7. All gifts and graces are given to profit withal; that is,  
I. Spiritual graces are given for augmentation, and increase, 1 Peter 2.2.  
II. Other gifts & good things are given for the help of Spiritual graces; that is, either  
First,  adjumenta, as helps, and thus wisdom and memory are given for the greater increase and furtherance of piety and Religion: and external good things are given for the better quieting of the mind, & showing forth of the works of charity.  
Secondly,  solamina, they are given as comforts; that the mind being employed intently in the service of the Lord, it may be refreshed, and the spirits supported, by a moderate use of the refreshments afforded.  
Who are here to be taxed? Quest. 4  
Those who think themselves full, and whole, Answ. and absolute possessers of those things which they enjoy, whereas they are but only Stewards and dispensers, and betrusted with them by God, for some end or use.  
For what end or use doth God give Riches, and temporal things unto men? Quest. 5  
First, for his own glory; for he hath made all Answ. 1 things, and he doth all things for his glory; and so should we do (1. Cor. 10.31. Colos. 3.17.) wherefore we must examine ourselves, how we glorify our God by those things which we enjoy.  
Secondly, for their good, that they may be the Answ. 2 more careful to increase in holiness and in all virtuous qualities.  
Thirdly, for the example of their brethren; that by Answ. 3 their good and religious use of riches, others may be encouraged to do good in the like kind, and to communicate to the necessities of the Saints.  
Fourthly, for the comfort of their lives, and the Answ. 4 better enabling of them to bear the crosses and disasters of this life.  
What is here required of us? Quest. 6  
We must prepare ourselves for this reckoning and cast up our own accounts, Answ. examining what we have done, that so we may prevent the judgement of God. What must we examine, or compute? Quest. 7  
First, in general we must examine ourselves Answ. 1 and our works.  
Secondly, more particularly, two things are to Answ. 2 be examined, and carefully cast up; to wit,  
I. Our actions & sins, especially those sins which are observed, and marked, and which shall be most severely punished at the day of judgment▪ as for example  
First, diffidence and distrust of God, 
1. Diffidentia.  as Esa 30.8. we usually place our hope and trust upon the world, job. 31.24. And if we be in penury have no peace at all within ourselves, fides est quod vides, we believe no more than we see; and therefore when our riches fail, our faith fades.  

2 Contemptus verbi.  Secondly, a contempt of the word, and Law of God, Esa 5.24.  

3 Superbi●.  Thirdly, pride, Esa. 47.7. either against God or man.  

4. Odium.  Fourthly, hatred of our brethren, and the ways of God.  

5. Provocati● fratrum.  Fifthly, provocation of our Brethren, 1 Peter 4.3. And that 

I. Sometimes unto duels and slaughters. And  
II. Sometimes unto the profanation of the Lords day. And  
III. Sometimes unto adultery and fornication.  
iv Sometimes unto drunkenness, Abak. 2.15.    

6. Verba ●tiosa.  Sixthly, idle words, for even these are observed, and threatened, Matth. 12.36. Now there are three sorts of these; to wit, 

I. Some are contrary to holiness; as swearing, blasphemy, and scoffing at holy things.  
II. Some are contrary to righteousness; as lying, brawling, and the like, Revelat. 21.8. and 22.15.  
III. Some are contrary to sobriety; as filthy, and lascivious words, or songs, Ephes. 5.4.    
Now because the Lord sees, and marks, and threatens to punish all these, we must examine which and how many of them have been in us, or committed by us, that so we may labour seriously to repent what is bypast, and to amend for the time to come. We must take heed that we do not distrust either the providence, promise, or love of God; we must be principally careful, not to despise the will and word of God; we must beware of pride, hatred, and wicked words in ourselves, and of provoking others unto wickedness; because all these shall be punished when the Lord comes to reckon with us.  

Benedictionesaliae Spirituales.  II. We must examine and carefully cast up the blessings and mercies given unto us by God, whether Spiritual, or corporal, or Externall.  
First, there are Spiritual graces given unto us by God, which we must give account unto him of, as  

1. Verbum  I. The word, and the preaching thereof, john 12.48. Hebr. 2.3. And herein two things are to be examined. viz.  
First, how we love it, and whether we prepone or postpone other things before it?  
Secondly, how do we apply the word, do we make it a Rule, a Balance, a Touchstone, applying it to our words, works, and thoughts? In a word, do we direct our lives thereby? These things we had need examine, because they will be inquired and searched into, when the Lord comes to take account of us.  

2. Spiritus  II. The holy Spirit is another spiritual grace given unto us: for as the Lord gives the word unto our years, so he gives also the Spirit unto our hearts; and as the word without calls, so the Spirit within moves us; and therefore we must examine,  
First, whether we strive against these good motions, labouring to extinguish them; or whether we embrace, nourish, and labour to kindle these sparks into a flame? And  
Secondly, whether do we acknowledge in these good cogitations, compunctions, and motions the finger of God, and his gracious call, or whether do we think them idle thoughts, and so (as needless or unnecessary) let them suddenly fade and die?  
Thirdly, whether do we follow & obey the counsel, & direction of the Spirit, or whether do we disobey and despise it? For we must give account of these at the coming of our Master, and therefore in the mean time we ought to examine ourselves in them.  
III. The communion of the Saints is another spiritual grace given unto us by God; that is, 
3. Communio sanctorum▪  as the Lord gives us the call of his word, and the motions of his spirit, so he also gives us the examples and exhortations of the godly; and as this is a great blessing, so no small account must we give of it at the last. And therefore we should examine these three things; viz.  
First, whether we love and like the society of wicked or righteous men most.  
Secondly, whether we like and approve of the good examples of the godly, or whether we despise and deride them?  
Thirdly, whether we follow the good examples of good men, or praise them only, but imitate them not at all? For for these we must give account of unto God at the last.  
Secondly, 
Corporale●  there are corporal endowments given unto us by God, which we must be accountable unto God for: as for example,  
I. Wisdom, 
1 Prudentio  which is a gift coming from heaven, and excels all temporal things: Now herein we must examine,  
First, whether we bend our wit unto oppressions, wrong, injury, strife, contention, and the like. Or  
Secondly, whether we employ it in gathering together the thick clay of this world. Or  
Thirdly, whether we bury it in pleasure, as the unprofitable servant did his Talon in a napkin. Or  
Fourthly, whether we use our wisdom unto the glory of God, or the advancement of Religion, or the good of our brethren, or the increase of our own grace and goodness?  
II. 
2. Ingeni●  Wit is another corporal blessing given unto us; and therefore we must examine, whether we use our quickness and wit (with Bezaleel and Aholiab) unto the service of the Church, or (with many) to the composing of chaffy, and lewd poems, and idle unprofitable Books?  
III. 
3. Constantia Magnanimites.  Constancy and Magnanimity may well be called a corporal blessing, and is given by God, it being a rare moral virtue, if it be not rash, but prudent. And therefore those who are endued herewith must examine; Whether  
First, they convert this their constancy unto revenge? Or whether  
Secondly, they convert it, unto the protection of the Gospel, or the good of Religion?  
iv Courtesy, 
4. Comita● morum.  and affability is a singular corporal blessing given unto many by God, who must examine if  
First, they use it not to adulation and flattery, like Court-holy-water.  
Secondly, if they use it to the winning and reclaiming of their brother from his wicked ways?  
V 
5. Memori●  Memory is another Corporal blessing given by God unto many, who must use it to the bettering of their inward man: That is, they must employ their memories in retaining and treasuring up of those saving truths which they either hear or read from the word of God. For the Lord will take a reckoning of all these.  

Externae  Thirdly, there are Externall blessings given unto us by God, which we must be accountable unto him for; as for example  

1. Honor.  I. Honour, which is given for the good and help of the Church and Commonwealth; but is used  
First, by some unto seditions and factions in the Commonwealth. And  
Secondly, by others unto oppression and revenge. And  
Thirdly, by others to help their friends, kindred, and acquaintance in evil, and to free them from the punishment of the Law. And  
Fourthly, by others unto pride and a contempt of others. And  
Fifthly, by others unto wantonness and all manner of lasciviousness. But if we be raised by God unto honour either in Church or Commonwealth, and desire to give an acceptable account thereof unto him: let us employ our honour  
I. Unto a just execution of righteous judgement, without partiality.  
II. Unto the honour of the Gospel.  
III. Unto the help and comfort of the godly. Read Hester. 4.14.  
iv Unto an example of piety, and purity, Phil. 2.15.  

2. Divitiae  II. Riches, are given by God unto some, who unthankfully, and wickedly use them either;  
First, unto the oppression, and utter impoverishing of the poor. Or  
Secondly, unto covetousness, and usury, and the like. Or  
Thirdly, unto pleasure, and idleness. Or  
Fourthly, unto uncleanness, prodigality, and all dissolute courses. Or  
Fifthly, unto pride in apparel. Or  
Sixthly, to voluptuousness, gluttony, drunkenness, and the like. Indeed it is lawful to spend much in building, planting, apparel, meat, etc. if it be done modestly. And therefore we must examine these few things; namely, 

I. Whether we be wholly transported with these or not. And  
II. Whether we make our gold our Gods, or whether we can despise it, and are able to judge of those things which are more excellent. And  
III. Whether the back and the belly of the poor bless us for feeding and clothing them?    

3. Excercitia.  III. Exercises and Recreations are lawful, and allowed by God modestly, and moderately used; But  
First, some are not content with lawful Recreations, but think there can be no mirth or delight, without drunkenness, swearing, revelling, wantonness, and the like.  
Secondly, some are too immoderate in the use of lawful Recreations, spending whole days and nights in gaming and play, using them more like callings than refreshments.  

4. Pax.  iv Peace, a singular temporal blessing is given unto us by God, although many of our neighbours have been worn out and wearied with War. Hebr. 11.37. etc. Amos 8.12. Now what hath this long temporal peace brought forth?  
First, in some ignorance. And  
Secondly, in others carelessness. And  
Thirdly, in others atheism. And  
Fourthly, in others carnal security, and a contempt of the word. And  
Fifthly, but in a very few thankfulness and obedience. These things we had need exactly to cast up, because our Lord will call us to account for them all at the last day.   
VERS. 21. His Lord said unto him, Verse. 21 well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord. 
§. 1. Well done thou good and faithful servant.] Sect. 1  
Wherein doth the fidelity of a servant consist, Quest. or, what is required of a faithful servant?  
First, it is required of him not to waste, or scatter, Answ. 1 or disperse his Master's goods committed to his charge and care, Luke 16. And therefore we must take heed that we do not misspend any of the Lords Talents betrusted unto us, whether spiritual, corporal, or external.  
Secondly, it is required of him not to take unto him the goods of his Master; that is, not to defraud Answ. 2 rob, or steal from him, to spend upon himself, or any of his family or friends; as judas did who carried the bag and was a Thief. And therefore we must take heed that we rob not God of his honour, by arrogating and ascribing any thing unto ourselves which is good, and derogating from him, who is the Author and Fountain of every good gift, and every perfect being, james 1.17. For we have nothing which we have not received from him, and therefore we ought not to boast of it; as is clear from this Parable, none of the servants having any thing of themselves, but receiving all their Talents from the Lord.  
Thirdly, it is required of a faithful servant not Answ. 3 only to keep his Master's goods committed unto him, but also to improve them, and increase them, he was held as an unprofitable servant and condemned, who hide his Talon in a Napkin, but he that exercised the gift of God, and increased the number of the Talents is here pronounced to be a good and faithful servant. And therefore we must labour to grow up from one degree of grace unto another, and strive to increase both in the quantity and quality of graces, that so our Master may receive advantage and glory by us.  
§. 2. Thou hast been faithful over a few things.] Sect. 2  
Because Riches (as was showed before) is one of the Lords Talents betrusted unto men, it may be (and that not unfitly) demanded;  
How Riches may be aright possessed? Quest.  
Because this hath been largely handled before, Answ. Chap. 6.19, 24. I therefore briefly answer it here with Antoninus (Part 4. Titul. 5. Cap. 17. §. 1.) A man useth his Talon aright  
First, when he gives to every man his right, paying his debts, and keeping his covenants, contracts, bargains, and promises with all men.  
Secondly, when he is liberal and merciful unto all that stands in need, and upon every occasion.  
Thirdly, when he is magnificent in the effecting of great works, when he is able to go through with them; as the building of Schools, Hospitals, Churches, or the like.  
Fourthly, when he is hospitable and helpful unto strangers, captives, and incarcerated persons.  
Fifthly, when he is charitable, and bountiful to his poor friends and kindred,   
VERS. 24, 25, 26, 27. Then he which had received the one Talon, Verse. 24, 25, etc. came and said; Lord I knew thee, that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy Talon in the earth: Lo, there thou hast that is thine. His Lord answered and said unto him; Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I strawed not: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury. 
Sect. 1 §. 1. Thou wicked and slothful Servant.]  
Quest. What was these Servant's fault, or wherein did he offend, that he is upbraided with these terms of wicked and slothful?  
Answ. 1 First, he sinned in detaining his Master's money unprofitably by him. And  
Answ. 2 Secondly, in excusing himself, that he had done his Master no wrong, but had honestly restored unto him what was his, Behold (saith he) thou hast that thine is. And  
Answ. 3 Thirdly, in laying the fault upon his Master; I knew that thou wert an hard man, &c, I enlarge not these because they are illustrated by Musculus, in hunc locum.  
Sect. 2 §. 2. I should have received my own with usury.]  
Object. This place is objected for the lawfulness of Usury: Why didst thou not put forth my money etc. Concerning Usury we have laid down our opinion before (Chap. 5.31.42.) Answ. something largely; and therefore I here answer briefly to this objection thus; grant that this be spoken in allusion to the practice of common and cruel Usurers, yet the Scripture doth no more allow of the common trade of usury, by borrowing a similitude of them, then of injustice in the Parable of the thievish Steward or of theft, in saying Christ shall come as a thief in the night. Luke 10.1. or of the Heathen Olympic games, in comparing the practice of Christianity to those races, 1 Corinth. 9.24. and 1 Thessaly. 5.2. or of charms and incantations in likening the wicked to the deaf Adder, not hearing the voice of the Charmer.   
Verse. 28, 29, 30. VERS. 28, 29, 30. Take therefore the Talon from him, and give it unto him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance, but from him that hath not, shall be taken away, even that which he hath. And cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth. 
§. 1. And give unto him that hath ten talents.] Sect. 1  
Jlla bona quae uni detrahuntur, ne aliquid boni pereat, alteri dantur; ut si quis moriatur morte corporali, fratres ejus et affines in ejus bona succedunt. Bonavent.  
§. 2. Cast the unprofitable servant into utter Sect. 2 darkness.]  
For the understanding of these words observe, That there were some prisons within the City of jerusalem, and some without the City. Within the City, as the house of jonathan, which was near the King's Palace, jerem. 37.15. So the Dungeon of Malchior, the son of Hammelech, jerem. 38.6. So they had prisons without the Gate, as that Prison wherein Peter was put, Acts 12.10. And when they had passed the first and second Ward (that is, the quaternions of Soldiers which kept him) they came unto the iron Gate which leadeth unto the City: This Prison was without the Gate near Mount Calvarie, and it was the loathsomest and vilest prison of all, for in it the Thiefs who were carried to Calvarie to be executed were kept. And Christ alludeth to this prison in this place, Cast him into utter darkness, etc. which allusion could not be understood, unless there had been a dark prison without the City, where was utter darkness.   
VERS. 31, 32, etc. 
Verse. 31, 32, etc.  When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory. And before him shall be gathered all nations, and he shall separate them one from another, as a Shepherd separateth the sheep from the Goats. And he shall set the sheep on his right hand, and the goats on the left hand. Then shall the King say to them on his right hand, Come ye blessed of my Father: inherit yè the Kingdom prepared for you from the foundations of the world. For I was an hungered, and ye gave me meat: I thirsted and ye gave me drink: I was a stranger, and ye lodged me. I was naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord when saw we thee an hungered, and fed thee? or a thirst, and gave thee drink? And when saw we thee a stranger, and lodged thee, or naked and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it to me. 
§. 1. When the Son of man shall come in his glory.] Sect. 1  
What is the difference between the first and second coming of Christ, that it is said here, Quest. he shall come in glory?  
First, his first coming was in the flesh, in a most Answ. 1 abject, and lowly manner, Esa 53.2. but his second shall be glorious both in regard of body & soul.  
Secondly, his first coming was in the form of a Servant; Philip. 2.7. but his second as the Answ. 2 Lord and Master of all men, Hebr. 1.2.  
Answ. 3 Thirdly, at his first coming he had but one forerunner (john Baptist) who preached and proclaimed his coming in a solitary place; but at his second he shall come with a shout, and shall descend from heaven with the voice of an Archangel, and the Trumpet of God, 1. Thessaly. 4.16. Psalm. 50.3.  
Answ. 4 Fourthly, in his first coming he was accompanied and followed only with twelve men (his Apostles) who were of the meanest and lowest sort of people; but in his second coming he shall be accompanied with many millions, both of Angels (in this verse) and of Saints, jude 14.  
Answ. 5 Fifthly, in his first coming, he walked upon the Earth after the manner of men; but in the second he shall be carried by a certain clear Cloud, Chap. 24.30.  
Answ. 6 Sixthly, at his first coming he raised only three to life, that we read of; but at his second he will raise all, john 5.28.  
Sect. 2 §. 2. He shall separate them, as a Shepherd divideth his sheep from the Goats.]  
The Papists say, that those who are guilty of Original sin only, shall not be punished with Hell fire, but (if they died before the committing of Actual sin, and without Baptism) they shall be shut up in Limbo infantum, where they shall neither be sensible of pain nor pleasure. Against this Tenet we object this place, Argum. thus; Christ at the last day shall judge all the world, and all the men in the world, separating all Nations, ages, and sexes, into two parts, viz. the right hand, and the left; and therefore necessarily those who are polluted only with Original sin and not washed, with the blood of Christ, must be either sheep or goats, placed either on the right hand, or on the left; but they are not sheep▪ nor shall be placed at Christ's right hand, for such shall possess life eternal (as is here plainly affirmed) yea the Papists say that those who are polluted with original sin, and not purged with the blood of Christ, shall never enjoy the Kingdom of Heaven: And therefore such shall be set on Christ's left hand amongst the goats. Now those who are placed on Christ's left hand, are not only called accursed (Go ye cursed) but are also condemned unto eternal fire, which is a sensible punishment.  
Sect. 3 §. 3. And he shall set the sheep on his right hand, and the goats on his left.]  
For the understanding of this phrase of the right hand, and the left observe, that when three are going together, or sitting together, he that is in the midst is in the chief place, but he that standeth upon his right hand is in the second place; & he that standeth on his left hand is in the third place; and in this sense we are to understand these places; viz. Matthew 20.21. where the Mother of Zebedees' Children desireth that one of her sons may sit at Christ's right hand, and another at his left, where Christ is in the highest place, and he that sits on his right hand in the second place, and he that sits on the left in the third place. So here, He shall set the sheep at his right hand, and the goats at his left, where Christ is in the highest place, and the Sheep in the second, and the Goats in the third, and last.  
§. 4. Come ye blessed of my Father, possess the Sect. 4 Kingdom prepared for you; for I was hungry, and ye fed me, thirsty and ye gave me drink, sick, and ye visited me, naked, and ye clothed me, a stranger, and ye to●ke me in.]  
Why doth not the judge of all the World say, Quest. 1 Inherit the Kingdom prepared for you, because you have worshipped and served God aright, or because you have believed on him aright, or because you have persevered in faith? but omitting these, only reckons up the works of mercy and charity? In a word why doth the Lord here rather recite these works of charity, than others of piety, or constancy in Religion even to the death?  
First, the Judge of all the World allegeth and Answ. 1 mentioneth these works, because they were noted, observed, and made manifest even to the goats, but the worship of God, Faith, and the true perseverance of the sheep which consists in the integrity of the heart is only known unto God, and unknown to the Goats. The works of mercy are more conspicuous to the eyes of the world, than the works of piety are; and therefore the Lord doth rather allege those then these.  
Secondly, the judge of all the world doth rather Answ. 2 mention these works of mercy, because there is nothing more natural unto men, then to do good unto men, the companions of nature.  
Thirdly, these works of mercy are here mentioned, Answ. 3 because true faith is wont, and aught to exercise itself by these principally towards her neighbour.  
Fourthly, because the works of mercy directly Answ. 4 and evidently include love and charity, the Queen of all virtues.  
Fifthly, because Christ hereby would excite and Answ. 5 provoke all men unto these works of mercy, seeing that they shall undoubtedly be rewarded with life everlasting, verses 34, 46.  
Sixthly, the judge mentioneth the works of Answ. 6 mercy, that the mouths of the wicked Goats may be stopped, and that it may evidently appear how justly God denies mercy unto those who would show none unto their brethren.  
Seventhly, that he might intimate, that the estate Answ. 7 of the godly is for the most part in this world full of calamity and misery; and this Christ admonisheth them of, lest being terrified hereby they should faint and fall under their burden. For it is the godly (for the most part) who are pinched and pained with hunger, and thirst, and persecution, and the like; and therefore our Saviour forewarns them of this, and warns them to look for this, and lest they should hereby be too much discouraged, he gives them a double consolation, namely,  
I. That this misery and affliction of theirs, is his, In as much as ye did it to them ye did it to me, and hence the Apostle St. Paul calls his sufferings, Christ's sufferings, 2. Cor. 1. and this he learned from Christ himself, who cried unto him (when he was going to afflict the members of Christ; Saul, Saul, why persecutest thou me? Acts. 9 And  
II. That the afflictions and miseries of this life shall be rewarded with life eternal.  
Answ. 8 Eighthly, Carthusian (in hunc locum) saith, the Judge of all the world allegeth these works of mercy oney, because the Scripture is most plentiful and copious in the commanding, and commending of these works. And  
Answ. 9 Ninthly, the same Author, in the same place, gives this excellent answer, that Christ mentioneth only the works of mercy to teach us, that our salvation, and grace, and whatsoever good thing else is in us, proceeds from the mercy of God, depends upon the mercy of God, and is perfected by the mercy of God, Carthus. s. Pag. 204. a.  
Object. 1 Bellarmine produceth this place to prove the works of charity and mercy, or alms deeds to be meritorious; Christ saith here, Receive the Kingdom prepared for you; for when I was hungry you fed me etc. Therefore Alms merit eternal life. Bellarm. de bon. operib. in particular lib. 3. Cap. 4.  
Answ. 1 First, this place proveth not that alms deeds merit heaven: but it rather showeth, that Christ in mercy crowneth the charitable works of his children: heaven is given though not for their good works, yet according to their good works: And this Kingdom was prepared for them before the beginning of the world, yea before they had done any almsdeeds; therefore they could not merit that which was prepared for them, and given them, before they had done any good thing.  
Answ. 2 Secondly, there is no proportion between the Alms which we give unto the poor, and the glorious, & heavenly reward which God gives unto us & therefore our almsdeeds cannot merit heaven.  
Quest. 2 Whether ought we to visit those who are sick, that our Saviour reckoneth up this work amongst the rest?  
Answ. 1 First, it is lawful for Physicians to visit those who are sick, it being their profession, and office to take care of such: And therefore they are blame worthy, who  
I. Will visit only great and rich men, and not poor; and come only to fair buildings, not at all to poor Cottages. And  
II. Who having skilful Physicians near them, will neither (when they are sick) send for them, or unto them.  
Secondly, it is lawful for people to visit those who are sick (if the sickness be not infectious) and is their duty so to do; as appears thus.  
I. We must do to others as we would have others do unto us: now who would not be glad to be comforted, and visited by friends, when they are sick? And therefore this is people's duty one towards another. And  
II. To visit the sick is a Christian work and a work best beseeming a Christian: and therefore no Christian should be a stranger unto it. And  
III. It is a most equal and fitting thing to visit the sick: for who will hid his face from his own flesh? Esa. 58.7. Now Christians are members of one another: and therefore should not be strangers unto this duty. And  
iv To visit the sick is commended in the Scripture, job. 2.11, 12, 13. yea lauded by Christ in this place, verse 36. And  
V This duty shall be rewarded, both on earth, Psal. 41.1. and in heaven, in this place. And therefore if people desire either the praise, or reward of Christ; they must visit the sick.  
Thirdly, it is the Ministers duty to visit the sick who are under his charge, if (as our Canon excepts) the sickness be not contagious; as appears thus.  
I. They must take care for their whole flock in general, and for every member of their flock in particular; and therefore they must not absent themselves from them in the time of their sickness, it being a fitting season to administer saving advice and counsel unto them. Read Ezech 34.1.2, 3, 4.  
II. People principally stand in need of consolation and comfort when they are sick; whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels, Luke. 2●. 43. And therefore Ministers must visit their sheep, when they lie on their sick beds.  
III. Those who are sick are exhorted to desire the visitation of the Ministers, and the Ministers are commanded to visit those who are visited with the hand of sickness, james. 5.14. And therefore they neglect both their duties to God and man, if they be backward herein.  
What are the fruits of hospitality, that our Saviour Quest. 3 reckons it up amongst the rest of the works which shall be rewarded?  
First, if the studious Reader would see this enlarged Answ. and seven fruits of hospitality expressed: let him read Stapleton, Antidote. animae. pag. 181. 182, 183. where he shall find something false, something fabulous, and something true.  
Secondly, God is so well pleased with this duty Answ. 2 of hospitality to the poor and to strangers, that he hath, and doth often incline the hearts and affections of great personages to seek the love and familiarity of them who are given thereunto, although they be their inferiors, and of low place in respect of the world: and by this occasion, those who descend from great houses, do often match with those who are obscure: thus Raguel the Priest of Madian for his hospitality unto Moses, was (by the providence of God) rewarded with this, That that great and incomparable Prophet became his son in Law, Exod. 2.  
Thirdly, God is so delighted with this duty Answ. 3 of hospitality, that he hath made the wives (of the lovers thereof) fruitful; which were barren before, and without children; and by this means hath delivered them from that reproach which was counted great in old time; as is clear from the Shunamite, 2 King. 4 for whom theprophet of God obtained a son, because she ordinarily received him with joy into her house.  
Fourthly, some for hospitality have had their Answ. 4 days prolonged by God; as we may see in Rahab josh. 2, And  
Fifthly, it is of such force, that by means of it corporal diseases have been cured in the houses of them, who have kindly entertained the servants of God even by the servants of God themselves: as we may see from Acts. 18.  
Sixthly, for this duty of hospitality, God hath Answ. 6 multiplied the store of the hospitable; as is clear from 1 King. 17. where the widow was rewarded (for her entertainment to the Prophet) with a multiplication, and miraculous augmentation of her oil and meal.  
Seventhly, it is of such virtue, that it is oftentimes Answ. 7 an occasion to many that be ignorant, to come to the knowledge of God, and of their salvation; as Zacheus did, who having received beyond his expectation JESUS CHRIST in to his house, and entertaining him as kindly as possibly he might; heares that which was as marrow to his bones, viz, This day salvation is come unto thine house.  
Answ. 8 Eightly, some being given unto hospitality, have (instead of men) entertained and received Angels into their houses yea God himself, that is, the second person in the B. Trinity: as we see truly in Abraham, who received Christ and two Angels into his house, Gen. 18. and in Lot, Gen. 19 and Hebrew. 13.2.  
Object. 2 The Papists object this place for justification by works, arguing thus; We are judged according to our works, therefore we also are justified by them.  
Answ. The last judgement is not the justifying of a man, but a declaration of that justification which we had before obtained: therefore the last judgement must be pronounced, and taken, not from the cause of justification, but from the effects and signs thereof. Perkins  
Object. 3 From hence the Papists would also prove if they could, that our good works are the meritorious causes of life everlasting: because good works here are rendered as the cause, why eternal life is rendered. Their argument is this, That is the meritorious cause of the Kingdom, for which the Kingdom is adjudged and given to the sheep. But for these works of mercy and charity, the Kingdom is adjudged and given to the sheep. Therefore these works are the meritorious cause of this Kingdom. The Minor proposition they confirm thus; The Judge here saith, inherit the Kingdom, for I was hungry, and ye gave me meat: For that is, because ye fed me; for the causual particle Enim, For, doth express the true cause of the inheriting of this Kingdom. Canisius Catech. &. Rhemist.  
First, some say that good works are the efficient Answ. 1 cause of the Kingdom, but yet [Non per modum meriti, sed per modum viae & medii] not by way of merit, but of means; because (as follows in the next Answer) they are the way and means unto this Kingdom.  
Answ. 2 Secondly, good works are alleged not as the meritorious cause or reason of life, but as the way and order thereunto. Habet vitam eternam fides etc. Faith hath life eternal, as a good foundation, and good works also, whereby a righteous man is proved in word and deed. Ambros. officior. lib. 2. Cap. 2. Good works than are recompensed as testimonies and proofs of our faith or as signs showing the sincerity of our faith, and not alleged as the meritorious cause of life eternal. And this is evident from the very text. For  
I. CHRIST saith, Inherit the Kingdom, or take and enjoy the Kingdom as an inheritance; now an inheritance is not of merit. Again he saith, which was prepared for you from the beginning of the world; That is, before ye were, and before ye had either done good or evil; and therefore it was prepared, and is imparted freely.  
II. The elect and faithful themselves do plainly deny all merit, in these words, Lord when saw we thee hungry, or naked etc. As if they would say, it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee, or thus infinitely reward it, Scultet. Idea conc. Pag. 646.  
Thirdly, there is but one work only, which Answ. 3 is meritorious of eternal life, and that is, the merit of the Son of God.  
Fourthly, the Assumption is false; for not for Answ. 4 the works of the sheep, but for the blessing of the Father, whereby he hath blessed the sheep, with all spiritual blessings in CHRIST; that is, by and for that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) alsufficient, and superabundant satisfaction and merit of Christ, is the Kingdom of heaven adjudged and given unto them.  
Fifthly, unto the causal particle enim, For we Answ. 5 answer, that it signifies indeed a cause, but not the meritorious cause of the Kingdom, but a declarative cause of the just sentence pronounced by the Judge; that is, that his adjudging and giving of life eternal unto the sheep on his right hand, was a just and righteous sentence, because by their works they had truly declared and showed forth that they were Christ's sheep, that is, faithful and believers. If the studious Reader would see this Answer (concerning Enim) learnedly enlarged, and fully prosecuted, Let him read Bp. Daven. de just. actual. Cap. 32. pag. 411. obj. 9 and Pareus. s. Page 848. b. and Amestus Bel. enerv. tom. 4. p. 207.  
Against our last words of our former Answer Object. 5 they object again, The Judge doth not say inherit the Kingdom, because you are faithful, or because you believed, but, because you fed me, and clothed me, and the like. And therefore For doth denote the meritorious cause, and not a declarative cause only of the justice and equity of the sentence.  
First, as the judge doth not say, inherit the Answ. 1 Kingdom because ye are faithful, so neither doth he say, (as they say) because ye have merited and deserved it:  
Secondly, the Reason why our Saviour doth Answ. 2 mention their works, rather than their faith, we shown before quest. 1. of this §.   
VERS. 41, 42, etc. 
Verse. 41 42. etc.  Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. For I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink: I was a stranger, and ye lodged me not: I was naked and ye clothed me not: sick, and in prison, and yet visited me not. Then shall they also answer him, saying, Lord, wh●● saw me the● an hungered, or a thirst, 〈◊〉 a stranger, or naked, or sick or in prison, and did not minister unto thee? Then shall he answer them, and say, Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. 
Sect. 1 §. 1. Depart from me ye cursed into everlasting fire.]  
The four last things are Death, Judgement, Hell, and Heaven, and they are thus differenced, Nothing is more horrible than Death, nothing more terrible than judgement, nothing more intolerable than Hell, nothing more delectable than heaven, Bern. And therefore blessed are they who by death are brought unto heaven, but wretched and infinitely miserable are all they who by judgement are sent unto hell.  
Quest. 1 Which are the last words which shall be uttered in this world?  
Answ. Sphinx answers, th●se in the text, in this Elegiake. 
Aspera vox, Ite, sed vox benedicta, Venite.  
Ite malis vox est apta, Venite, bonis.  that is, 
This word DEPART, the Goats with horror hears  
But this word COME, the Sheep to joy appears.   
And hence Bernard (in Psalm. 91.) prays O Domine in die illo libera me a verbo Aspere; O Lord deliver me at the great day from that soul, killing word, Depart.  
Quest. 2 What harm is there in this word Depart or in the whole sentence?  
Answ. These words are as so many mortal and ghastly wounds, and poisoned arrows sticking deep in the flesh, unto every wicked man: For this sentence and doom, doth contain five incurable and insufferable blows, which are given to such; to wit,  
First, Depart, get you gone, flee hence, out of my sight, and from the society of the Elect, for ever.  
Secondly, ye cursed, which loved not blessing; and therefore are now justly excluded out of heaven, and deprived of all felicit and happiness.  
Thirdly, into the fire; not into the scorching flame, or parching heat, but into the burning fire.  
Fourthly, into everlasting fire; not into a fire that will either burn and quite consume them, or, which will be consumed itself at the last; which will either cause them to die, or die and extinguish itself: but into everlasting fire, which shall never go out, but torment them world without end.  
Fifthly, with the Devil and his Angels; as they said unto the Almighty, depart from us, we desire not the knowledge of thee or thy Law, and wished that the righteous might be taken out of their sight; so they shall be excluded and driven out of the presence of God, and deprived of the society of Saints and Angels, their companions thenceforward being only devils, wicked Angels, and damned spirits. Then will they (oppressed with grief) cry out,  
I. To the Sun; O Sun, hitherto thou hast refreshed us with thy comfortable light, but now we shall never see thee more, but must be cast into everlasting darkness. And  
II. To the Air; oh air thou hast often refreshed me with thy sweet breath, and wholesome smell; but now I must enjoy no air but detestable stinking vapours, and stif●ling scents. And  
III. To the Earth; oh eartn thou hast often delighted me with many rare dainties, fruits, liquors, and the like, but now I must never taste good bit or drop more, but be reserved unto endless hunger. And  
iv To the Water; oh water how often have I been cheered with thy drops and draughts, but now I must go where I shall thirst eternally. And  
V To the faithful; oh holy Saints, for your sakes and societies, I have escaped many temporal judgements, and enjoyed many temporal mercies, but now I must never come into your company nor see you any more, but must converse with devils for ever and ever. And  
VI Lastly to CHRIST; oh holy Lord, thou hast often called me unto repentance, obedience, and faith, promising to receive me into favour, to be reconciled unto me, and to pardon all my sins, but now for my impenitency and hardness of heart, I am justly cast out of thy favour and presence and must now suffer for my sins, insufferable sorrow and smart, in everlasting fire. And thus those who are not like unto the righteous in piety, shall never be like them in eternal felicity.  
This place is urged by the Papists against us, to prove, that Infants dying unbaptised shall not suffer any sensible torment in hell: and is produced also by us against them, that they do. I will consider and treat briefly of them particularly.  
Salmeron the Jesuit argues hence thus; Those Object. 1 who would not exercise the works of mercy and charity, are adjudged to everlasting fire, but those who did, are rewarded with life eternal. Now children are neither of that number who could and would perform these good works, nor who could but would not perform them; and therefore it is necessary that there should be some middle place (that is, Limbus infantum) between the glory of heaven, and the torments of hell, for these Infants. His Argument seems to be this.  
Whosoever are sent unto hell fire, are to be reckoned up with those who could, but would not perform the works of charity, and mercy.  
But children are not of this number; Therefore children shall not be sent into hell fire.  
First, the Major is the Jesuits, not our jesuses; Answ. for in CHRIST'S words we only read, that those who would not exercise these works of charity should be cast into hell fire: and not contrarily, that all who are cast into hell fire would not exercise works of charity  
Secondly, we may distinguish of this word Answ. which he useth, Connumerari, to be numbered together, or to be reckoned up with such or such; for this is twofold; to wit,  
I. Connumerari in peccato, to be numbered together in sin, that is, to commit the same kind of sins and thus drunkards are reckoned up with drunkards, and swearers with swearers, and fornicators with fornicators, and thiefs with thiefs, and the like. Now in this sense the Major is false: for undoubtedly other sinners (besides unmerciful and uncharitable men) are cast into hell fire: and therefore why not Infants stained with man's first transgression?  
II. Connumerari in poena, to be numbered together in punishment, that is to be tormented with the same kind of punishment, wherewith others are tormented. Now in this sense the Minor is false; for into the same fire are cast murderers, swearers, drunkards, adulterers, liars, and idolaters, and therefore why not children polluted with original sin? Cham. t. 3. de poenis peccati lib. 6. Cap. 4. §. 9 10. fol. 165.  
Argum. Now on the other side we urge this place to prove, that Infants dying without the pardon of original sin are condemned to hell, where they are sensible of torments, and shall insufferably be tormented: We argue thus, CHRIST shall say to the goats on his left hand, that is, to those who are condemned. Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels: But of this number are Infants which are condemned to hell: Therefore they shall suffer torments in everlasting fire. If the Reader would see this argument opposed, and the reply answered, let him read Dr. willet's synops. fol. 877.   
VERS. 46. 
Verse. 46  And those shall go away into everlasting punishment: but the righteous into eternal fire. 
How do the wicked enter into hell, and the Quest. 1 godly into heaven?  
By the powerful and commanding voice of CHRIST, which is of that force, Answ. that neither the greatest rebel that ever was amongst men, nor all the devils in hell shall be able to withstand it.  
How can these words [The wicked shall go into Quest. 2 everlasting punishment] stand, or accord with those of the Prophet, The Lord is merciful, and will not be angry for ever, jerem. 3.12.  
The Prophet speaks of God's anger in regard of those who repent; Answ. for with such God will not be angry for ever. He chastens indeed the faithful when they sin, but it is but with temporal punishments (as is evident from, Esa. 5.7. and jerem. 18. and Ezech. 18.) and when they repent and turn unto him, than he reputes him of his punishments, and corrections, and turns unto them in love.  
Now Christ speaks here of perverse and obstinate sinners, who will not (by the long suffering of God) be led unto repentance, and unto whom God will be a swift, and severe judge.    

CHAP. XXVI.  

Verse. 1.2.  VERS. 1, 2. And it came to pass, when JESUS had finished all these say, he said unto his Disciples, ye know that after two days is the Feast of the Passeover, and the Son of man is betrayed to be crucified. 
Sect. 1 §. 1. After two days is the Feast of the Passeover.]  
Quest. 1 From whence was this Feast called the Feast of the Passeover?  
Answ. Not A passione from suffering (as some think) but from passing: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is (Pesaech) which comes from the root (Pasach) Transiit, or Transultavit: to pass over. For from Exodus. 12. it appears that  
First, the children of Israel that night went forth with haste out of Egypt. And  
Secondly, that the Angel who slew the first borne of the Egyptians, did that night pass over the houses of the Israelites, seeing their doors sprinkled with blood. Yea  
Thirdly, this their Passing out of Egypt, was a Type of Christ's passing from this world to his Father, as thinks Carthusian. s. pag. 204. b.  
Quest. 2 How may the Evangelists be reconciled, who in show seem to differ in the laying down of this History? For in this verse, St. Matthew saith, that after two days was the Feast of the Passe-over, but verse 17. he saith, that this was done in the first day of unleavened bread, which St. Mark expounds to be the first day of the Passe-over: And therefore St. Matthew seems to contradict himself, in the one verse saying, that it was two days before the Passe-over, in the other verse that it was the first day of the passe-over. Again St. john Chapt. 13.1. saith this was before the Feast of the Passe-over: St. Mark. Chapt. 14.12. saith it was on the first day of unleavened bread, when they killed the Passe-over: which seems to cross one another.  
For the reconciling of these, Answ. we must observe these things, namely  
First, that the Hebrews begun their day at even; as appears by Levit. 23.32.  
Secondly, that the Passe-over according to the Law was to be celebrated upon the fourteenth day of the first month Nisan: as appears, Exod. 12.6, 18. And from the beginning of that day (that is, from the Even) they were wont to eat unleavened bread.  
Thirdly, CHRIST celebrated the Passe-over upon that day which was prescribed by the Law: because he would be subject to the Law in all things.  
Fourthly, the day of preparation was the day before the Passe-over, which answers to our Friday, See after verse 17.  
Fifthly, the first day of unleavened bread was the fourteenth day of the month Nisan, which was the first day of the weekly Feast of the Passe-over (For the celebration of this Feast continued seven days) Now this fourteenth day of the month Nisan, is not to be understood from the beginning of the day, (that is, from the setting of the Sun of the thirteenth day) but from the last part of it; and in this last part was the Lamp killed, and eaten betwixt two Evens, according to the Law, Exod. 12.6. And therefore this was done in the former part of the first day of unleavened bread, that is, about sunset of the thirteenth day of the Month Nisan, Let the Reader for a more full satisfaction of this question, look upon Sharp. symphon. 330. See also. Carthus. s. pag. 108. a. and jewish Antiq. 139.  
Sect. 2 §. 2. The Son of man is betrayed to be crucified.]  
Quest. Why did our Saviour foretell his death and suffering to his Apostles?  
Answ. 1 First, lest they should have thought that he had been apprehended, and crucified accidentally, without his knowledge, or against his will.  
Answ. 2 Secondly, that he might strengthen the minds of his Disciples against future scandals; for darts seen before they hit are the better avoided.  
Answ. 3 Thirdly, that he might show unto them, that he feared not those who kill the body; seeing he neither declined the place of suffering, nor shunned his adversaries, burr rather offered and presented himself to their hands.   
Verse. 7 VERS. 7. There came unto him a woman, having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 
Quest. 1 Who was this that anointed Christ's head?  
Answ. It was Mary.  
Quest. 2 What Mary was it?  
Answ 1: First, some say there were three Maries, who anointed CHRIST, namely  
I. She who anointed him in the Pharisees house, 7.27, 38. And this was Mary the harlot.  
II. She who anointed his feet in Bethany in her own house: And this was Mary the sister of Lazarus, john. 12.3.  
III. She who poured the ointment upon his head in the house of Simon the Leper, Mark. 14.3. and in this verse. Now of this mind are Origen tract. in Matth. 35. Theophilact in Luc. 7. Euthymius in Matth. 26.  
Answ 2 Secondly, some say there were only two Mary's who anointed CHRIST; to wit,  
I. Mary the harlot, who first in the Pharisees house anointed his feet, and afterwards in the house of Simon the Leper anointed his head.  
II. Mary the sister of Lazarus, who anointed his feet when he supped at her house. Of this opinion are Chrysost. hom. in Matth. 81. and in john. 61. Bernard. in serm. de Magdalena.  
Answ 4 Thirdly, some say there was but only one Marry who anointed Christ; and that was Mary the sister of Lazarus, who was also called Magdalene; who anointed his head both in the house of the Pharisee, and in the house of Simon the Leper, and also in her brother Lazarus his hour. Of this mind are August. lib. 2. de consensu Evang. Cap. 9 Greg. hom. de Magdalena. Beda. s. luc. 7. Rabanus in luc. 7. Druthmanus in Matth. 26. and divers others, who expressed their opinion in this Hymn or Ode; 
Maria soror Lazari,  
Quae tot commisit crimina  
Ab ipsa fauce Tartari  
Redit ad vitae limina.  That is, 
MARY the Sister of LAZARUS,  
Who sinned many a time,  
Hath left the Isle of Tartarus,  
And purged off her crime.   
Fourthly, St. Ambrose (Lib. 6. in Luc.) saith, Answ 4 That it may be safely said, that there were more than one, and there was but one.  
Fifthly, I conceive that it is but one History Answ. 5 which is expressed by all the Evangelists; viz. Matth. 26.7. Mark. 14.3. Luke. 7, 37, 38. john. 12.3. For the Pharisee and Simon the Leper were one, and when Christ eat with him, Martha helped to attend upon the table, and her brother Lazarus was invited as a guest; for it is not probable that he would have sit down at the Table in his own house, when he welcomed so great a guest as Christ was.  
Against this it will be objected, St. john saith, Object. 1 that the Mary which he speaks of, anointed his feet, but that Mary which St. Matthew and St. Mark mention anointed his head: Therefore it is either not one and the same history; or at least there is a contradiction in the Evangelists.  
The history is one, Answ. and yet no repugnancy in the writers thereof; for there were no ointments ordained for the feet, but for the head; and this was poured upon the head, but in such a plentiful manner, that it descended even unto Christ's feet.  
The Papists object this place for the proof of Object. 2 works of Supererogation, thus; This fact of Maries was a good work; and yet there was no Commandment for it in God's word: Therefore there are good works, which are not commanded; and consequently which we are not bound to do, or which if we do, we do more than we need.  
First, Mary's fact was a work of confession, Answ. 1 whereby she testified her faith in Christ; and so was generally commanded to do it, though not particularly. Perkins.  
Secondly, Mary was moved to this work by a Answ. 2 special instinct of the Spirit; for she did it to bury him. verse 12. (as Christ himself testifieth) because his burial was so speedy after his death, in regard of the approaching of the Sabbath, that they could not imbalm him, as the manner of the Jews was. Now every instinct of God's Spirit, in the conscience of the doer, hath the force of a particular command.   
VERS. 11. 
Vnws 11  For ye have the poor always with you, but me ye have not always. 
How doth this verse accord with Chapt. 28.20. Quest For in the one place he saith, Me ye have not always with you; and in the other, I am with you to the end of the world.  
Answ. These two are not opposite; because CHRIST predicates contrary things of himself, in respect of divers natures; whereby he is not only man, but God also: for as Man we have not his corporal presence, neither shall we have it before his return from heaven, he being now ascended into heaven, where he shall remain, until he come unto judgement. But as he is God, so the presence of his grace and Spirit doth never leave or departed from us, but is with us unto the end of the world.  
Argum. We, against the corporal presence of Christ in the Eucharist object this place; The poor ye have always, but me ye shall not have always.  
To this the Papists answer by this distinction, that Christ is not now present in body, Visibili & corporali praesentia: by his Visible or corporal presence: or, Secundum humanam conversationem, after his conversation, or as he was conversant among men; but invisible he may be present, and after another manner. Bellarm. de Euchar. lib. 1. Cap. 14. resp. ad loc. 4.  
Answ. This distinction is thus by Scripture overthrown: St. Peter saith, The heavens must contain or receive CHRIST till his coming again, Acts. 3.21. Whence this follows plainly, He cannot in his body be absent from heaven till that time; therefore he cannot any way be present in earth. If they answer as they do, that he may be in heaven and in the Eucharist all at one time; we then confute them with this place, He is not here, for he is risen. Matth. 28.6. Now this had been no good argument, if the body of Christ could have been in two places at once,   
Verse. 21 VERS. 12. For in that she hath poured this ointment on my body, she did it for my burial. 
We may observe hence, that there was a threefold ointment; to wit,  
First, Vnguentum militare, wherewith their Kings were anointed to go out as their Captains before them to the battle; So David was anointed amongst the midst of his brethren, to be their Captain and King. 1, Samuel. 16.13.  
Secondly, there was Vnguentum convivale, an ointment used at Feasts: Eccles. 9.8.  
Thirdly, there was Vnguentum funebre; an ointment used at Funerals; and unto this hath our Saviour reference in this place.   
VERS. 17. Now the first day of the Feast of unleavened Bread, Verse. 17 the Disciples came to JESUS, saying unto him; Where will thou, that we prepare for thee to eat the Passeover? 
Quest. How many way●s is this word Passeover used in Scripture?  
Answ. Divers ways, namely; Sometimes it is taken 

First, for the whole week of unleavened Bread: thus Act. 18. it is said, That after the Passeover Herod intended to bring forth Peter unto the people.  
Secondly, for the day which followed the Even, wherein the Paschall Lamb was eaten; that is for the fifteenth day of the first Month. Thus St. Paul saith, The feast day of unleavened bread which is called the Passeover did approach.  
Thirdly, for the hour of the kill and eating of the Paschall Lamb: according to that of St. Mark, After two days was the Passeover, and the feast of unleavened bread.  
Fourthly, for any bread or meat which the Jews eat during the feast of the Passeover: Thus St. john saith, The jews would not enter into the judgement hall, lest they should be defiled: but that they might eat the Passeover (john 18.28.) Now here by Passeover, john doth not understand the Paschall Lamb, but unleavened bread, which they were to eat for the space of seven days: And which it was not lawful for them to eat, except they were clean according to the Law; now to have entered into pilate's house would have defiled them.  
Fifthly, for the Paschall Lamb itself.  
Sixthly, for Christ, who was figured by the Lamb, 1 Cor. 5.7. Carthus. s.     
VERS. 20. Now when the Even was come, Verse. 20 he sat down with the twelve. 
Whether was it required of the jews by the Lord to stand at the eating of the Passe-over or to sit? Quest.  
First, Pererius (s. Exod. 12.8.) thinketh, Answ 1 that standing was none of the Ceremonies enjoined, because our Saviour Christ did sit at the Passe-over, as St. Matthew here expresseth.  
Secondly, Philo, whose judgement is somewhat Answ 2 to be credited concerning the rites of the Hebrews, thinketh, that they stood at the Passe-over. lib. de sacrif. Cain & Abel.  
Thirdly, it is clear that they stood, by the other Answ 3 rites used in the Passe-over, namely, the girding of their loins, and the holding of their staff in their hands, and by the reason which is added, Because they did eat in haste: Now he that standeth is more ready to go, than he that sitteth, and he which sitteth hath no need to stay his hand upon a staff. Yea the Apostle saying, Stand therefore and your loins girded about, Ephes. 6.13. seemeth to allude to this ceremony.  
Fourthly, and though our Saviour did sit at the Answ 4 Passe-over, yet this showeth not that the Jews did not then stand, but that it was no perpetual ceremony, only prescribed for that time, as the rest belonging to their habit, which were likewise omitted by our Saviour.  
Fifthly, It is the opinion also of the Hebrews, Answ 5 that they were first to stand in the eating of the Passe-over, in token of their servitude in Egypt, for servants used to eat their meat standing. And Simler (in Exod. 12.8.) is of opinion, that CHRIST first stood, till the Passe-over was eaten, and then sat down at the rest of the supper: for it was lawful after the eating of the Passe-ouer to use other meats, to make an end of the feast as our Saviour also did. But it appears to be otherwise by this our Evangelist, that our Saviour did sit at the eating of the Passeover, as in this verse, When the Even was come, he sat down with the twelve. Wherefore it is not otherwise to be judged, but that standing at the Passeover was a rite only prescribed at that time.   
Verse. 22 VERS. 22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I? 
Quest. Why were the Disciples thus sorrowful?  
Answ. 1 First, they sorrowed for the approaching death, and most impious delivering, and betraying of their Liege, loved, and innocent Lord.  
Answ. 2 Secondly they were sorrowful, because every one feared himself, knowing that it was impossible that their Master should lie, but it was possible enough that through humane frailty they might fall into such a gulf, and horrible impiety.  
Answ. 3 Thirdly, they greeved that there should be one so wicked amongst them, as to betray his own Master: for the offence of one of a congregation doth often reflect upon the whole congregation: yet a good colleague or companion doth mourn for his fellow's fault, as though it were his own.   
Verse 24 VERS. 24. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of Man is betrayed: it had benee good for that man if he had not been borne. 
Quest. Why doth our Saviour say, it had been good for judas, if he had never been borne, that is, if he had never been?  
Answ. 1 First, because if he had never been borne, or never been, he could never have been a Traitor, nor listened to any such wicked counselil. And it better by much not to be, then to be a betraiour of the Lord of glory.  
Answ. 2 Secondly, it had been good for judas, if he had never been, because it is better Non esse then Malè esse, not to be at all, then to be eternally miserable, as he is and shall be for ever: for if he had never been he could never have been damned.   
Verse. 26 27.28. VERS. 26, 27, 28. And as they were eating jesus took bread, and blessed it, and broke it, and gave it to his Disciples, and said, Take, eat, this is my body. And he took the cup, and gave thanks, and gave it to them saying: Drink ye all of it: For this is my blood of the New Testament, which is shed for many for the remission of sins. 
In these verses is laid down the institution of the Sacrament of the Lords Supper, and therefore I will not handle them particularly by Sections, as I do in the rest, but only propound some general questions, which I conceive are most needful to be known, and learned by those, who desire to be worthy, and blessed receivers of this holy Sacrament.  
What is that we call the Lords Supper? Quest. 1  
That which Christians are commanded to receive together in their solemn assemblies, in remembrance of Christ: Or it is the Communion of bread and wine, instituted by CHRIST in remembrance of his death, Luke 22.19. and 1 Corinth. 11.24, 33. and 10.17.  
Whether is the Eucharist a Sacrament, being Quest. 2 once consecrated, though it be neither eaten nor drunken?  
The Papists say, Answ. that these words being once said, This is my body, the elements are the very body and blood of Christ, though they be kept in boexes or pixes, and other Church vessels, and never eaten. Trident Concil. sess. 13. Can. 47. Bellarm. de Euchar. Lib. 4. Cap. 2.  
Now because we deny this, and say, That the Object. 1 Eucharist is no Sacrament beside or without the use thereof; that is, though some form of words be pronounced over the Elements, yet if they be not received and eaten and drunk, it is no Sacrament, they object this place thus, Christ's words which were spoken over the bread, This is my body, were true as soon as they were pronounced, yea before he said, Take eat, and so likewise of the Cup: therefore it was a Sacrament before they did receive and eat it, yea and had been a Sacrament though it had not been received at all at that time.  
First, these words of our Saviour's, This is my body, Answ. 1 were not spoken before he broke the bread and distributed it; But first, as St. Matthew here setteth it down, he broke the bread, and gave it to his Disciples, saying, Take, eat, and then follow these words, This is my body, which seem to have been uttered even in that instant, when they took the bread, and began to eat it.  
Secondly, the institution of a Sacrament consisteth Answ. 2 partly of a promise, partly of a precept; The promise is this, This is my body; the precept, Take, eat: Now Christ doth not otherwise make good his promise; then we perform the condition: unless therefore accordingly we do take and eat it, it is not the body of Christ. If the Reader desire to see, how both these answers are opposed by Bellarmine, and how his oppositions are fully answered, let him read Willet synops. 621, 622.  
By whom, and when was this Sacrament of Quest. 3 the Lords Supper instituted?  
By the Lord JESUS in the night wherein he was betrayed. As in this place, Answ. and 1. Corinthians 11.23.  
Why in the institution of this Sacrament did Quest. 4 our Saviour bless the Elements (as it is here said) or give thanks as St. Luke, and Saint Paul say.  
First, CHRIST gave thanks, that he might Answ. instruct us how to celebrate and receive this holy mystery, namely, with thankfulness.  
Secondly, he gave thanks, to show that willingly, and of his own free accord he laid down his Answ. 2 life.  
Answ. 3 Thirdly, Christ gave thanks, to teach us, that we must suffer and undergo whatsoever is laid upon us, with thanksgiving, like job who blessed God for crosses, as well as blessings, job. 1.21.  
Answ. 4 Fourthly, he gave thanks, that thereby he might signify, that he was delivered to death for the benefit of us, and our salvation. And this is the true meaning of these words, he took the elements of bread and wine, and blessed them, that is, he gave thanks to God his Father, for his inestimable mercy towards mankind, and for that inestimable mystery of their redemption, which was now about to be showed forth,  
Quest. 5 Why did our Saviour institute this Sacrament of his Supper?  
Answ. 1 First, for the perpetual remembrance of his death and suffering.  
Answ. 2 Secondly, that thereby we might see the unparallelled love of him towards us, who gave himself to death for our salvation.  
Answ. 3 Thirdly, for the consolation of his Church and Children; that seeing Christ is now corporally separated from them, being ascended into Heaven, they might spiritually enjoy and partake him in the Sacrament, wherein he is held forth unto them.  
Answ. 4 Fourthly, for the edification of the faithful, but of this afterwards.  
Quest. 6 What is communicated outwardly in the Sacrament of the Lords Supper?  
Answ. Bread and wine consecrated or blessed according to the institution; as in this vers. and Mark. 14.22. and 1 Corinth. 10.16. Where we see that the Elements are bread and wine, which being consecrated or blessed, are changed Sacramentally, but not substantially: I say Sacramentally; because they are separated and set apart for the Sacrament: and are not to be reduced or turned unto a common use, durng the continuance of the Sacrament.  
Quest. 7 Is there no dissimilitude or unlikeness at all between Bread and Wine and the Body and Blood of Christ, that our Saviour here useth these Elements of Bread and Wine to signify his Body and Blood?  
Answ. 1 First, this resemblance and likeness there is between Bread and Wine and the Body and Blood of CHRIST; that as those nourish the life of man, being meat and drink; according to the Psalmist, God gives bread to strengthen the heart of man, and Wine to make him cheerful, Psalm. 104. So the participation of the Body and Blood of Christ, doth so nourish and sustain our souls, that we shall never spiritually die any more, I amplify not this answer, because I have to consider of the resemblance betwixt these signs and the things they signify, more amply in another place.  
Answ. 2 Secondly, between Bread and the Body of Christ and Wine and the Blood of Christ, is a threefold dissimilitude, and unlikeness, namely,  
I. In Bread and Wine there is a temporary satiety but in the Body and Blood of Christ an eternal. Bread and Wine do only satisfy the hunger, and quench the thirst for a time: but he that eats the flesh of Christ, and drinks his blood, shall neither hunger nor thirst, for ever.  
II. Bread feeds man, but not only Bread; for a man cannot live only of that food without any other: But the Body of Christ alone feeds, nourishes, and preserves the soul alive: yea that is the only food of the soul, and he that eats not of that can never have life eternal.  
III. Earthly Bread being eaten consumes and wastes; but the flesh of Christ which is meat indeed will never consume, but live for ever.  
How many things doth our Saviour intimate Quest. 8 and imply in these words [He took the cup, and gave thanks, and gave it to them, saying; Drink ye all of it, for this is my Blood of the New Testament, which is shed for many for the remission of sins]  
Goranus upon these words saith that our Saviour implies four things in them, viz. Answ.  
First, Sacramenti veritatem, the truth of the Sacrament in these words, This is my blood.  
Secondly, Sacramenti dignitatem, the excellency of the Sacrament, in these words. Of the New Testament.  
Thirdly, Sacramenti utilitatem, the commodity and utility of the Sacrament; in these words which is shed for many.  
Fourthly, Communicandi generalitatem, the generality of the Communion and participation of the Sacrament, in these words, Drink ye all of it, that is, All, both Priest and People, Clergy, and Laity, are to partake of the Cup, as well as of the Bread, in the Celebration of this Sacrament. And therefore extremely injurious are the Papists to the people (in denying unto them the Cup) and directly opposite unto Christ, in their celebration of this Sacrament. For  
I. This Sacrament was instituted to be received in both kinds; Christ took the Bread, and also the Cup, and gave it, in these verses.  
II. The Church was enjoined to receive it in both kinds: 1 Corinth. 11.28. Let a man (that is, every receiver) examine himself, and so let him eat of this Bread, and drink of this Cup.  
III. Christ did single out the Cup, as it were with a prophetical Cave, Drink ye all of this, in this place. Squire in 2. Thessaly. 2. Page 7. 2.  
Against this Bellarm. objects, That these words, Object. Drink ye all of this, were spoken only to the Apostles, who then sat at Supper with Christ, And therefore not all receivers, but Ministers only must taste and partake the Cup.  
First, if we should deny it, they could not Answ. 1 prove that none were set at Supper with CHRIST but only Apostles: For this phrase he sat down with the twelve, and, he gave it to his Disciples, do not necessarily import that there were none but them, but that all the twelve were there when he began to eat the Passeover.  
Secondly, if these words, (Drink ye all of this) Answ. 2 were spoken only to the Apostles, than so were also all the other words which were uttered at that time, and upon that occasion, and consequently, that the people must not communicate at all: for as it was said unto the Apostles, Drink ye all of this, so it was also said unto them, Take eat: And therefore by Bellarmine's argument, if none but Apostles were present, when these words were uttered, and that they were spoken to them only, and because they were spoken only unto them, therefore the people must not communicate of the Cup, then by the same reason they must not partake of the Bread neither, because unto the Apostles only our Saviour said, Take, eat. And thus the people (in Bellarmine's judgement) are wholly cut of from the use of this Sacrament.  
Answ. 3 Thirdly, that which was spoken to the Apostles, when they sat at the Table with Christ, and received the Sacrament from him, and with him, was not spoken unto them, as they were Apostles, but as they were faithful, having communion with CHRIST, and consequently with all the faithful.  
How doth it appear, that the Cup is to be given Quest. 9 to the people, as well as the Bread?  
Answ. 1 First, it is evident thus, CHRIST instituted the Sacrament in both kinds, giving charge and commandment to all Christians in the same manner to celebrate it: for he saith here, Drink ye all of this, where it is worth observing, that Christ saith after the Cup, Drink ye all of this, but after the giving of the Bread, he saith not, Eat ye all of this, so that our Saviour did as it were foresee, that the Cup should be denied to some, and therefore directly commandeth that to be used of all.  
Secondly, it appears also hence; Our Saviour Answ. 2 saith here after the giving of the Cup, This is my blood which is shed for you, and for many: wherefore the blood of Christ must be given to all those for whom it was shed; and so consequently to Laymen also.  
What doth Christ point at in these words, This Quest 10 is my blood?.  
He did not mean, that it was his blood indeed which was in the Cup, Answ. but he pointed at the wine: For the understanding hereof observe, that when Moses said, Exod. 24.8. Behold the blood of the Covenant; there the word Blood is properly to be understood: because their covenants were confirmed with blood, and there were no sacrifices, without blood. But when CHRIST said here, This is my blood of the New Testament, there was no blood in the Cup here, but he had relation to his own blood, which was signified by the wine in the cup.  
When CHRIST saith, This is my body, This is Quest. 11 my blood (as in these verses) how was he present with the bread and wine there?  
Answ. A thing is said to be present four manner of ways; namely,  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man is bodily present.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man is present by his picture.  
Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Sun is present by operation, in heating and nourishing things here below.  
Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we apprehend a thing in our mind. Now when Christ said this is my body, and this is my blood, he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporally, but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for then his blood should have been there before it was shed; yea than he should have had two bodies, one visible and another invisible: But he was present in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, representatively, because the bread and the wine represented his body and his blood. So he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, operatively, by his Spirit working in their hearts, And lastly he was present to them by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehensively, when they did spiritually eat his body, and drink his blood, and this is the true and literal sense of the words. Weemse of the sense of the Scripture. Page 181.  
Before Question 6. we affirmed that in this Sacrament of the Lords Supper, was outwardly communicated bread and wine, which must be consecrated or blessed according to the institution of CHRIST. Now hence it may be demanded.  
Whether this consecration change their substance, Quest. 12 or not?  
No, Answ. the substance of the Elements are not changed by their consecration, but they remain bread and wine still.  
Which are the words of Consecration? Quest. 13  
First, the Papists say, these words, This is my Answ 1 body,. and This is the New Testament in my blood, are the very forms of this Sacrament, and words of consecration; which words being spoken over the bread, and over the wine, immediately the Elements are changed into the body and blood of Christ, Rhemist. 1 Corinth. 11. §. 11. Bellarm. Lib. 1. de Sacram. Cap. 13.  
Secondly, we the Protestants lay down our Answ. opinion herein, in these particulars, viz.  
I. We acknowledge no such consecration at all, by virtue whereof the Elements are converted, and transsubstantiated into the body and blood of Christ.  
II. A consecration we grant, which is a setting apart of the Elements, which before were common, to holy use, and by the virtue of Christ's institution, to be made unto us signs of holy things.  
III. Only these words, This is my body, and This is the cup of my blood, are not the words of consecration: but the whole sentence, Take ye, eat ye, this is my body, The body of Christ is sacramentally to be taken and eaten; and therefore by taking and eating the elements also are consecrated, and not only by saying of the words. Now this we prove from this place, by this Argument.  
If the whole consecration do consist in these words, This is my body, and this is my blood; then before the prolation, and pronouncing of these words, Christ did not consecrate the Elements.  
But Christ did consecrate them, before the uttering of these words.  
Therefore the whole consecration doth not consist in these words, This is my body, and This is my blood.  
The consequent is undeniable, and manifest by itself.  
The assumption is thus proved from the words of the Evangelist, When Christ had taken bread, and blessed it, he brak it and gave it to his Disciples saying, take, eat, this is my body; and having taken the Cup, and given thanks, he gave it to them saying, Drink ye all of this, for this is my blood. For the words of this our Evangelist are thus truly rendered, and translated by Beza.  
Thus it appears that these are not the only words of consecration, because both the bread was broken and distributed, and the cup also, before Christ spoke those words. For first Christ saith, Take eat, and Take and drink, before he had said, either this is my body, or this is my blood. Again St. Luke addeth, This is my body which is given for you; and St. Paul saith, which is broken for you, 1 Corinthians 11.24. Yea St. Luke and St. Paul have these words, Do this in remembrance of me, which are omitted both by St. Matthew and St. Mark. Wherefore seeing all these are the words of CHRIST, it followeth, that they are all effectual and forcible to constitute the Sacrament (unless they will say, that some of Christ's words are superfluous) Therefore these only words, This is my body, This is my blood, are not all the words of consecration.  
Quest. 14 What is the meaning of these words, This is my body, This is my blood?  
Answ. In these words our Saviour pointeth at the thing present, & understandeth the thing that is not present; He had the bread and cup in his hand, and he said, This is my body, this is my blood; in which propositions are two things to be considered, namely,  
First, the Subject, and that is, the Bread and Wine, which he doth demonstrate.  
Secondly, the Attribute, and that is, the thing which is signified by the Bread and Wine; and these two make up but one sense, When a man looketh upon a picture, he saith, This picture is my Father; and hereby understandeth two things, to wit, the picture itself, and his Father represented by the picture; for the picture at which he pointeth is not his Father properly, but only it representeth his Father. And so the bread and wine are not the body and blood of Christ properly, or propriè loquendo but figuratâ locutione, because they represent or typify his body and blood.  
Quest. 15 If there be a Trope in this sentence, This is my body, then where is it, or in what word?  
Answ. It is not in the Antecedent Article Hoc, This, nor in the Copula, or verb est, is; but in the consequent substantive, Body; for Corpus Body, is put for the sign of the Body; And the meaning is, this is my body, that is, this is the sign of my body: Yet we must not exclude the true and proper body of Christ out of that sentence, but rather include it, by that relation which the sign hath to the thing signified: but of this more fully by and by.  
Quest. 16 Is there one Trope only in this word Body, or more than one?  
In this Word there is a threefold Trope, Answ. namely,  
First, there is a Metaphor, whereby one thing is put for another thing like unto it; to which also a Metonymy of the adjunct doth adhere and cleave: For Bread is not only like unto the Body of Christ, but also by the institution of God is made an adjunct thereof.  
Secondly, there is a Synecdoche of a part for the whole, whereby the Body of Christ is put for whole Christ.  
Thirdly, there is a Metonymy of the subject for the adjunct: for Christ is put for all those benefits which are derived unto us from him. The Papists utterly dislike this, affirming that Christ instituting of a Sacrament, and speaking to his Apostles, who were illiterate men, it is not to be imagined, that he would use any Tropes or Figures, but in all probability that he would speak literally and plainly. This they say in opposition to our figurative exposition of this sentence, This is my body; but in the mean time, they themselves have interpreted first the Pronoune (This) by under this; the verb (is) by doth signify, the possessive (Mine) spoken by the Priest, to betoken Christ, the Adjective (given) by is crucified; the verb active (eat) by believe; the verb passive (is broken) by it seemeth to be broken; the subject (Cup) by the matter contained in the cup; and lastly the participle (shed) as peradventure signifying sprinkled upon their souls; all which are not proper but figurative senses, some synechdochical, some metaphorical, some metonymical; And thus while our Adversaries condemn Protestants for admitting but two figures, or three at the most, they themselves are become chargeable for seven. If the Reader would see this handled to the life, and made as clear as the Sun, let him read Bp. Mort. Appeal, Lib. 2. cap. 2. §. 24. Fol. 121, 22, 123, 124.  
What is meant by Hoc, This? Quest. 17  
It demonstrates that which Christ broke, Answ. and gave to his Disciples, namely, the Bread which he had blessed. So that the meaning is, Hoc, This, that is, Hic paenis, This bread which I give unto you. This is evident  
First, from the natural order of the words; for he took Bread, and broke Bread, and gave Bread unto his Disciples, and said of the Bread, This is my body.  
Secondly, the truth of this interpretation appears from St. Luke's words, concerning the Cup, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This cup (that is, this wine in this Cup) is the New Testament in my blood, Luke 22.20. so Hoc est corpus meum, This (that is, This bread which I hold in my hand) is my body.  
Thirdly, it is further clear from the Apostle Paul's interpretation, whom we must rather believe, than any Romanist whatsoever: In 1. Corinthians 10.16. St. Paul saith, The bread which we break; and again, As often as ye shall eat this bread, etc. And therefore it is clear, that the Substance is not changed after consecration, but that it continues ●●●ad still.  
Fourthly, it is further manifest from the general consent of the Fathers, until the Schoole-mens time. If the learned Reader would see this last particular proved, let him read Pareus Controvers. 3. the Eucharist. Lib. 3. Cap. 5. and Lib. cap. 7. page 23. et lib. 2. cap. 7. page 68  
Quest. 18 What may we safely hold and believe concerning the real presence?  
Answ. We hold and believe a presence of Christ's body, and blood in the Sacrament of the Lords Supper; and that no feigned, but a true, and real presence: which is to be considered two manner of ways; namely,  
First, in respect of the signs, and herein we hold and teach, that Christ's body and blood, are truly present with the bread and wine, the signs in the Sacrament. If it be here demanded.  
Quest. 19 How Christ is present with the Elements? We answer.  
Answ. Not in respect of place, or coexistence, but by sacramental relation, on this manner. When a word is uttered, the sound comes to the ear; and at the same instant the thing signified comes to the mind: and thus by relation, the word, and the thing spoken of, are both present together. Even so at the Lords table Bread and Wine must not be considered barely, as substances, and creatures, but as outward signs, in relation to the body and blood of Christ: and this relation arising from the very institution of the Sacrament, stands in this, that when the elements of bread and wine are present to the hand and to the mouth of the receiver; at the very same time the body and blood of CHRIST are presented to the mind. Thus is CHRIST truly present with the signs.  
Secondly, in respect of the Communicants, to whose believing hearts he is also really present (as was showed before Quest. 18.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If the Reader would see illustrated, what kind of presence this is, let him read Perkins reform Catholic, of real presence, Page 186, 187, etc.  
Quest. 20 Wherein do we and the Papists differ concerning the real presence?  
Answ. We descent not touching the presence itself, but only in the manner of presence: for though we hold a real presence of Christ's body and blood in the Sacrament, yet do we not take it to be local, bodily, or substantial, but spiritual and mystical; to the signs by Sacramental relation, and to the Communicants by faith alone. On the contrary the Church of Rome maintains Transubstantiation, that is, a local, bodily, and substantial presence of Christ's body and blood, by a change and conversion of the bread and wine, into the said body and blood, and that wheresoever this Sacrament is administered; that is, if this Sacrament were celebrated in all the Cities, and Towns, and parts of the World at one and the same instant, in all those places were Christ bodily, locally and substantially present.  
Now this we deny, and they thus hence endeavour to prove it.  
Our Saviour in the institution of his Supper Object. 3 commanded these words to be said, This is my body: Therefore if his words be true, wheresoever his supper is celebrated, there his body must needs be; and consequently every where at once, if the Sacrament at once were every where celebrated.  
That which was spoken by our Saviour, Answ. and must be understood figuratively, and tropically, they take literally, and properly; Now that the words are figurative and not proper, it well appears.  
First, if we compare this action which he did then institute, with that which he did at the same time make an end of; and which was a type of this. The Lord's supper succeeded the Passeover. As then of it he spoke figuratively when he said, I have greatly desired to eat the Passeover with you; So when he said, This is my body he could not but speak figuratively: And as the Lamb which he did then eat, and instead whereof he did institute the bread, was the Passeover, namely Sacramentally: So the bread Sacramentally is the body of Christ.  
Secondly, it appears also by the phrase of speech used by St. Luke 22.20. and by St. Paul, 1 Corinth. 11.25. in speaking of the other part of this Sacrament; This Cup is the new Testament in my blood. Now to speak properly neither was the Cup, nor the wine in the Cup, the New Testament. And therefore if the phrase used concerning the Cup, must needs be understood figuratively, and tropically, then why not also the phrase concerning the bread?  
Thirdly, it cannot be denied but that CHRIST in giving the bread, and saying, This, did show forth bread, yea such bread, with all its accidents, as he gave: And therefore either  
I. Did he then call the bread alone his body: and if so, then is the speech figurative, because he calleth that his body, which is not his body. Or  
II. He did then call the accidents of the bread alone his body; And if so, which no man durst ever yet avouch, the speech also must needs be figurative. Or  
III. He did then call both together (that is, the bread, and its accidents) his body: And if so it is figurative in like sort; seeing that the substance of the bread could not be the body of CHRIST, much less the accidents either alone or with the bread. Or  
IU. He did then call neither the bread nor the accidents thereof, his body, but some other thing: And if so, then out of all question there is then a figure, whilst showing one thing and calling it his body, he would notwithstanding have another thing, fare different from it, to be understood by the name of his body. And thus howsoever they expound the words, they must needs confess a Trope and Figure in them.  
Against this Bellarmine (de sacrament Euchar. Object. 4 lib. 1. cap. 9) objects, Christ the institution of this Sacrament, said unto his Apostles, after he had given thanks, and blessed the Elements; This is my body, that is, that which is contained in this bread, or under the forms of this bread, is my body. And therefore these words must needs be taken properly; not tropically, This he further proves by three reasons, viz.  
First, because it is not the manner of the Scriptures to set down flat Precepts and Commandments, and directory rules in obscure terms, or figurative speeches, but plainly and evidently: Therefore it is not like, that Christ being now to prescribe unto his Apostles the perpetual Law and form of this Sacrament, would speak obscurely.  
Secondly, because although he spoke often to the Pharisees by parables and signs, yet there was no cause why he should now so do, none being present but his Apostles.  
Thirdly, because neither these words, This is my body, nor any other speech of Scripture is to be taken figuratively, unless either some other Scripture do show it so to be taken, or it be repugnant to some Article of the faith, as this speech of Christ is not. For whereas the Protestants allege that it is contrary to Christ's ascension, yet we Catholics do both believe that Article, and also hold the real presence of Christ notwithstanding, Bellarm. Cap. 9 Argum. 3.  
First, the Cardinal doth here strangely overshoot Answ. 1 himself, and commits a gross Solecism, in affirming that which he denies, or confirming and proving that which he undertakes to overthrow. His assertion is, That these words, This is my body, must needs be taken properly, and not figuratively, or tropically; and he gives them this proper interpretation, That the pronoun (This) doth neither signify bread nor body, nor yet accidents properly; but (This) that is, saith he, under these accidents is my body; as he showeth by an example which proveth, that this is so plainly a figurative speech, as when a man promiseth his friend the use of his purse, doth figuratively mean the money in his purse. Let the Reader read Bellarm. Lib. 1. de Euchar, Cap. 11. §. Nota secundò et §. Est igitur, and there he shall see his exposition of these words, This is my body, according as we have laid them down, Sub speciebus est corpus meum, under these accidents is my body. His example is laid down in the same place §. Sed S. Thomas, which for the Readers satisfaction I will set down. Esset aptum exemplum, si Dominus quandò mutavit aquam in vinum, ostendisset hydrias aquae, & dixisset, Hoc est vinum: et illis verbis mutâsset aquam in vinum; neque enim possumus ita exponere istam sententiam, Hoc est vinum, id est, haec aqua est vinum, id enim falsum esset: neque ita, Hoc id est, vinum est vinum; nam falsa fuisset demonstratio: non enim aderat vinum cum diceretur, Hoc, sed hic est sensus, Hoc est vinum, id est, in hoc vase est vinum. That is, that the meaning of these words, This is my body, is, under these accidents is my body, will appear by this pregnant example; If our Saviour when he changed the water into wine, had showed the pots of water, and had said, This is wine, and with those words, had changed water into wine: yet we could neither expound this sentence, This is wine, thus, that is, this water is wine, for this were false; nor thus, This, that is, This wine is wine; for then the demonstration is false; for it was not wine, when he said this, but the meaning is, This is wine, that is in this vessel is wine, which every Novice knows is as direct a Metonymy, as if I should say to my friend, my purse is at your command, meaning the money in my purse. And thus in his assertion he doth affirm these words, This is my body, to be proper, and not figurative, and in his exposition, and illustration doth confirm them to be tropological and figurative. And thus much for the answer to his assertion; I come to his reasons.  
Secondly, the Cardinal looseth more than he Answ. 2 gains by his first reason; for thereby (though I think unawares) he grants unto us, that the precepts and rules in Scripture are set down simply and plainly; and therefore the Word cannot be so hard and obscure, as he elsewhere would bear us in hand it is; for if the precepts and rules of Faith be evidently in Scripture expressed, as he here confesseth, than what reason hath he to keep bacl the people from reading the Scripture, which he labours with tooth and nail to do?  
Thirdly, to his first reason I answer again, Answ. 3 That it is false that the Scriptures use no figures nor tropes, in the Declaration of the Laws and Sacraments of the Church: For St. Paul speaking of the Sacraments of the Jews, saith, The Rock was Christ, 1 Cor. 10.4. That is, the Rock signified Christ: So verse 17. We that are many are one bread: that is, our spiritual unity and conjunction is represented, in that we are partakers of one bread.  
Fourthly, to his second reason I answer, that Answ. 4 sometimes our Saviour did speak darkly, being alone with his Apostles, thereby to stir them up more diligently to attend unto his words; as when he biddeth them beware of the leaven of the Pharisees, Mark 8.15. Yea this speech of our Saviour's uttered in the hearing of the Apostles, This is my body, was neither so dark nor obscure, that the Apostles need much be troubled about the understanding of them. Nay many things being spoken in borrowed and Metaphorical words, are uttered with greater grace, and carry a fuller sense. When Christ said, I am the door, john 10.9. and I am the Vine, john 15.1. he spoke by a figure as he doth here; for neither was he a Vine, nor a door, as the bread was not his body: And yet which of the Apostles was there, that understood him not, when he called himself a Vine, and a door? Neither could they doubt of our Saviour Christ's meaning here.  
Fifthly, to his third reason I answer two things, Answ. 5 namely,  
I. Other places of Scripture which must be understood in a figure (as where CHRIST saith, I am the door, the vine, etc.) do also insinuate how Christ is to be understood here.  
II. If the Papists did believe the Article of Christ's ascension aright, as St. Peter doth. (Acts. 3.21. saying, whom the heavens must contain until &c.) they should not then contain him in earth under the forms of bread and wine, who must yet be contained in heaven: for if CHRIST could be contained in divers places at once, the Angel had not reasoned sound. Matthew. 28.6. He is not here, for he is risen.  
Object. 5 Bellarmine (lib. 3. de Euchar. Cap. 19) urgeth these words further for the proof of Transubstantiation, thus; Our Saviour saith, This is my body, which words do signify a substantial not a figurative change only of the bread into Christ's body: for otherwise the bread, and the flesh of CHRIST being things of divers natures, cannot be one pronounced or affirmed of another: for bread is not flesh remaining in it own nature,  
Answ. 1 First, as one thing being of a divers nature, cannot be pronounced of another, unless there be some change: so neither can the same thing be affirmed or predicated of itself, as to say, this substance is my body, which is all one in their sense to say, This is my body.  
Answ. 2 Secondly, a figurative change is sufficient according to the phrase of Scripture, though there be no material or substantial mutation in this proposition, This is my body, that is, this bread signifieth my body: like as when Christ breathed upon his Apostles, he said, Receive ye the holy Ghost: calling the very breath the Spirit, which it signified and exhibited only; So the holy Ghost descending upon Christ in his Baptism is called the Dove: So then, as the breath of Christ is the Spirit, and the Dove the holy Ghost; so is the bread Christ's body, that is, in figure and signification, and not in substantial mutation; Willet. synop. 615.  
Quest. 21 Why may we not believe the Elements substantially changed, or transubstantiated, or, what Reasons may be given against Transubstantiation?  
Answ. 1 First, the affirmation of Transubstantiation doth overthrow the distinction of the outward, and inward action of the Communicant in the celebration of the Lords supper: which distinction is warranted by Scripture, and grounded upon Scripture; and therefore that Tenet is not to be maintained. For the clear understanding hereof, observe, that in the receiving of the blessed Sacrament we are to distinguish between the outward and inward action of the Communicant. In the Outward with our bodily mouth, we receive really the visible elements of Bread and Wine. In the inward we do by faith really receive the body and blood of our Lord: that is to say, we are truly and indeed made partakers of Christ crucified, to the spiritual strengthening of the inward man. Now this distinction between the Sacrament, and the thing whereof it is a Sacrament, and consequently between the Sacramental and Real eating of the body of Christ, is briefly and excellently expressed by St. Augustine (in joh. 6. tract. 26.) in these words. Hujus rei sacramentum de mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa cujus sacramentum est omni homini ad vitam, nulli ad exitium, quicunque ejus particeps fuerit. That is, the Sacrament of the Lords supper is received by some unto life, and by some unto death; but whosoever is made partaker of that thing whereof it is a Sacrament is made partaker of life and not of death. From hence we draw this conclusion, The body, and blood of Christ is received by all unto life and by none unto condemnation; But that substance which is outwardly delivered in the Sacrament, is not received by all unto life, but by many unto condemnation: Therefore that substance which is outwardly delivered in the Sacrament, is not really the body and blood of Christ.  
The Major is proved out of Augustine's forenamed place, and out of the true exposition of those verses of john. 6. viz. verses. 27, 33, 35, 48, 50, 51, 53, 54, 55, 56, 57, 58, 63.  
The Minor is manifest both by common experience, and the testimony of the Apostle, 1 Cor. 11.17, 27, 29. We may therefore conclude that the 6. of john is so fare from giving any furtherance to the doctrine of the Romanists concerning Transubstantiation, that it utterly overthroweth their fond opinion, who imagine the body and blood of CHRIST to be in such a sort present, under the visible forms of bread and wine, that who soever receiveth the one, must of force also really be made partaker of the other. And thus we see that both this distinction of the outward receiving of the signs, and the inward receiving of the thing signified, is grounded upon Scripture and also that it is overthrown by this doctrine of Transubstantion; every one by that doctrine being truly made partaker of the very flesh and blood of Christ, and the bread the Lord; whereof who so eats, shall live for ever; john. 6.50. etc. And therefore this opinion as contrary to Scripture is to be detested.  
Secondly, this doctrine is to be rejected, because Answ. 2 the maintainers thereof are enforced to support and uphold it, with Fabulous narrations, and gross untruths. As for example, Paschasius Raabertus, who was one of the first setters forward of this doctrine of Transubstantiation in the West, spendeth a whole Chapter to prove, that the body and blood of Christ is in such a sort present, under the visible forms of bread and wine, that whosoever receiveth the one, must of force also really be made partaker of the other; Paschas. de corp. & sang. dom. Cap. 14. And in the same place for the further confirmation hereof telleth us, that Christ in the Sacrament did show himself oftentimes in a visible shape: but especially he insisteth upon a narration which he found In gestis Anglorum (but deserved well for the goodness of it to be put into Gesta Romanorum) of one Plegilus a Priest, to whom an Angel shown Christ in the form of a child upon the Altar, whom first the Priest took in his arms and kissed, but eaten him up afterwards, when he was returned to his former shape of bread again. Such another story johannes Diaconus reporteth in the life of Gregory the first, of a Roman Matron who found a piece of the Sacramental bread, turned into the fashion of a finger all bloody, which afterwards upon the prayers of St. Gregory, was converted to his former shape again. It is likewise credibly related (and on their side faithfully believed) and still is to be read in the Legend of Simeon Metaphrastes, in the life of Arsenius, how that a little child was seen upon the Altar, and an Angel cutting him into small pieces with a knife, and receiving his blood into the Chalice, as long as the Priest was breaking the bread into little parts.  
Answ. 3 Thirdly, this corporal presence overturnes an Article of our faith. For we believe that the body of Christ was made of the pure substance of the Virgin Mary, and that but once, namely, when he was conceived by the holy Ghost, and borne. But this cannot stand if the body of CHRIST be made of bread, and his blood of wine, as they must needs be, if there be no succession, nor annihilation but a real conversion of substances in the Sacrament: unless we must believe contrarieties, that his body was made of the substance of the Virgin, and not of the Virgin; made once and not once but often.  
Answ. 4 Fourthly, this bodily presence overturnes the nature of a true body, whose common nature or essential property it is, to have length, breadth, and thickness, which being taken away, a body is no more a body. And by reason of these three dimensions, a body can occupy but one place at once, as Aristotle (de Categor. quant.) said, The property of a body is to be seated in some place, so as a man may say where it is. They therefore that hold the body of CHRIST to be in many places at once, do make it no body at all, but rather a spirit, and that infinite.  
Answ. 5 Fifthly, Transubstantiation overturnes the very supper of the Lord. For in every Sacrament there must be a sign, a thing signified, and a proportion or relation between them both. Now Transubstantiation takes away all: for when the bread is really turned into Christ's body, and the wine into his blood, than the sign is abolished, and there remains nothing but the outward forms or appearance of bread and wine: And the sign being abolished, the thing signified falls to the ground, they being Relata.  
Answ. 6 Sixthly, Christ in saying, this is my body, did demonstrate or show something in sight, for a thing absent and invisible cannot be demonstrated: but Christ's body, which they imagine was hid under the forms, was not seen. Therefore it could not be showed. And consequently, these words do not signify any substantial change, neither are to be taken properly, and literally, but figuratively, and tropologically.  
Seventhly, as Christ saith here (pointing to the Answ. 7 bread) This is my body, so he saith, john 6.35. I am the bread of life: but in this place he was not changed into bread; why then in the other place should the bread be turned into his body, for the speech is all one.  
Answ. 8 Eightly, when Christ spoke these words, This is my body, the bread was transsubstantiated before, or after, or the while these words were spoken. Before, they will not say, for the elements were not then consecrated. Nor after, for than Christ's words, This is my body, had not been true in that instant, when they were spoken. Neither was the Transubstantiation wrought in the while of speaking; for than should it not have been done all at once, but successively, and one part after another, as the words were spoken one after another. But this is also contrary to the opinion of the Papists, for they would have it done altogether.  
Ninthly, we may not credit this Tenet of Transubstantiation, Answ. 9 because the holy Scriptures call the element bread still after the consecration. 1 Cor. 10.17, and 11.26, 27, 28.  
Tenthly, the judgement of the ancient Church Answ. 10 doth oppose this Novelty of Transubstantiation: If the Reader would see how the Ancients expounded this phrase, and how it appears, they held not this doctrine, Let him read, Perkins reformed Catholic of the real presence. Pag. 196, 197, 198, And thus we have seen the reasons, why we must not believe this fancy of Transubstantiation.  
Do any absurdities follow this doctrine? Quest. 22  
This Tenet of Transubstantiation doth bring along with it four absurdities, Answ. namely  
First, if the bread and wine should be turned into the body and blood of JESUS CHRIST, there should be no sign in the supper, and so there should be no Sacrament, which cannot be without a visible sign.  
Secondly, if the bread and wine should be turned into the body and blood of Christ; then the blood must needs be separated from the body, which is absurd and impossible.  
Thirdly, if this doctrine of Transubstantiation were true, than it would follow that Christ should have a body infinite, and by consequent, he should not be true man, nor truly ascended into heaven; which would overthrow the principal Articles of our faith.  
Fourthly, if this opinion be true, than it will follow that infidels, and hypocrites coming to the Lords supper, should truly participate the body and blood of Christ; and so it must needs follow, that God and the devil should be lodged together. Many are the absurdities which follow Transubstantiation, which our adversaries w●pe easily off, with telling us, that they are not incongruities but Miracles: For the proof hereof observe, That johan. de Combis, comp. Theolog. lib. 6. Cap. 14. makes nine wonders in this Sacrament, viz.  
First, that Christ's body is in the Eucharist in as large a quantity as he was upon the cross, and is now in heaven, and yet exceeds not the quantity of the bread.  
Secondly, that in this sacrament there be accidents without a subject.  
Thirdly, that the bread is turned into the body of Christ, and yet is not the matter of the body, nor resolved to nothing.  
Fourthly, that the body increaseth not by consecration of many hosts, neither is diminished by often receiving.  
Fifthly, that the body of Christ is under many consecrated hosts.  
Sixthly, that when the host is divided, the body of Christ is not divided, but under every part thereof is whole Christ.  
Seventhly, that when the Priest holds the host in his hand, the body of Christ is not felt by him nor seen, but only the forms of the bread and wine.  
Eighthly, that when the forms of bread and wine cease, the body and blood of Christ ceaseth also to be there.  
Ninthly, that the accidents of bread and wine have the same effects with the bread and wine itself, which are to nourish and to fill. Antoninus' part. 3. Tit. 13. Cap. 6. §. 16, reckons up twelve Miracles, and strange ones that are in this Sacrament, and he hath them from johan. de sancto Geminiano in sermon quodam. I conclude this question thus, That on this manner it shall be easy for any man to defend the most absurd opinion that is or can be, if he may have liberty to answer the arguments alleged to the contrary by wonders and miracles.  
Object. 6 But they object here, that God is Almighty, and therefore nothing is impossible unto him, he can do all these things which are above rehearsed, and change bread and wine into the body and blood of CHRIST.  
Answ. 1 First, true it is that God is Almighty, but in this and like matters we must not dispute, what God can do, but what he will.  
Answ. 2 Secondly, because God is Omnipotent, therefore there be some things, which he cannot (or rather will not) do; as for him to deny himself, to lie, and to make the parts of a contradiction to be both true at the same time.  
Thirdly, if God should make the very body of Answ. 3 CHRIST to be in many places at once, he should make it to be no body while it remains a body: and to be circumscribed in some one place, and not circumscribed, because it is in many places at the same time: yea he should make the very body of Christ to be visible in heaven, and invisible in the Sacrament: And thus should he make contradictions to be true: which to do is against his nature, and argues rather impotency than power. vide. August. de symb. ad Catech. lib. 1. Cap. 1.  
Object. 7 They object again; CHRIST hath a glorified body, and therefore he may be visible in heaven, and invisible in many places at once upon earth.  
Answ. 1 First, this argument is vain, because CHRIST had no such body when he instituted the Supper, and said these words, This is my body.  
Answ. 2 Secondly, Christ's glorification doth not any way diminish the nature of a true body; And therefore it is said, Acts. 3.21. That the heavens should contain him until the day of judgement, when he shall visibly descend, as he was seen to ascend.  
Quest. 23 Is the Eucharist of necessity to be received of all men of discretion?  
Answ. Yea: it is the Sacrament of Christ's flesh, whereby all men must be saved. Read verse. 27. of this Chapter. and john. 6.53. and 1 Cor. 10.17. As Baptism is sometimes compared or resembled unto a begetting, so the Lords Supper is to food; and therefore as food is necessary for the body, so is this Sacrament of the Lords body necessary for the soul. Wherefore three sorts of people are much to blame, namely  
First, those who care not at all for coming to the Lords Supper.  
Secondly, those who will never come but at Easter.  
Thirdly, those who omit, and forbear coming, either  
I. Because they are so taken up with worldly employments, that they have no leisure to fit and prepare themselves. Or  
II. Because they are at Law with some, or have been injured by some, whom they will not forgive, but rather forbear coming to the Lords Table.  
How oft must we receive this Sacrament? Quest. 24  
With an ordinary continuance, Answ. as oft as we can conveniently, Act. 2.42. and 20.7. and 1 Cor. 11.25. This Sacrament must not be once celebrated as Baptism is, but often.  
First, because we are once borne, but often fed and nourished.  
Secondly, because as often as we worthily celebrate this Supper, so often we honour our Christ And hence it was that the Ancients did celebrate this Sacrament every Lord's day.  
What is inwardly signified by these Elements Quest. 25 of bread and wine?  
Our communicating in the body and blood of Christ by faith. Answ. For  
First, bread signifies the body of CHRIST, john. 6.35, 55. And in this verse, he took the bread and said, This is my body. And  
Secondly, this Sacrament must be Communicated, and is therefore called a Communion. 1 Cor. 10.16. Wherefore the end of the Sacrament is neither  
I. Oblatio, an offering up of it unto God, as a Propitiatory sacrifice. Nor  
II. Reservatio, a reserving or keeping of it in boxes, or pixes. Nor  
III Circumgestatio, a carrying of it about in Progress or procession. Nor  
iv Adoratio, a falling down before it, and worshipping it. But  
V Communicatio, only a communicating of it by the faithful.  
What is the use or scope of this Sacrament? Quest. 26  
First, Answ. to remember Christ's death with thankfulness, Luke. 22.19. and 1 Cor. 11.24, 25, 26. And hence it is called Eucharistia, because it is to be celebrated with thanksgiving unto God.  
Secondly, to show our union into one body, 1 Answ. 2 Cor. 10.17. And hence  
I. It is necessary, that there should be an assembly, or congregation, ot at least more than one or two at the celebration of this Communion. The Sacrament is to show, our union and conjunction with the members of CHRIST, and therefore it is required, that it should be communicated by more than one.  
II. Because the use of this Sacrament is to show our union into one body; therefore it is necessary that those who come unto it, should be reconciled unto all men, Matth. 5.  
Thirdly, another end of this Sacrament is to Answ. 3 confirm our communion with Christ to our salvation, john. 6.54, 56. For as the unworthy receiving of this Supper is punished with condemnation, 1 Cor. 11.29. So the worthy receiving thereof is rewarded with salvation. Now this Union of o●●s with CHRIST which is confirmed unto us in the Eucharist, doth include in it these two things, viz.  
I. On our part a condition of Repentance. And  
II. On Christ's part a promise of union, that is, if we will but come unto the table of the Lord with true and unfeigned repentance of all our sins, than CHRIST promiseth to knit and unite us unto himself.  
Quest. 27 What are the fruits of this our Union with CHRIST?  
Answ. 1 First, remission and pardon of all our sins; whereof by and by, Answ. 6.  
Answ. 2 Secondly, the imputation of Christ's righteousness, or active obedience.  
Answ. 3 Thirdly, the nourishment of our souls: of which by and by Answ. 5.  
Answ. 4 Fourthly, another end of this Sacrament is to show us our duty, that we are now none of our own, but being redeemed by the blood of Christ, are obliged to serve him both in body, soul, and spirit, 1 Cor. 6.20. And therefore when we come unto the Lord's Supper, we must come with a promise and purpose of new obedience, and true sanctification, both in heart and life, as follows afterwards.  
Answ. 5 Fifthly, another use of this Sacrament is to nourish and feed the ●oule. Now because this is controverted, therefore I lay down these three things, viz,  
I. We confess that the soul of the worthy receiver is nourished by the body and blood of Christ in the Sacrament; and therefore in vain is that place urged against us, My flesh is meat indeed, john. 6.  
II. We say, that this spiritual food and nourishment is neither conferred upon any Ex Opere operato, by the bare work wrought, nor conferred and given to all that receive this Sacrament, but is only imparted to the faithful and worthy receive by the inward working of the holy Spirit.  
Answ. 6 Sixthly, and Lastly, another scope or use of this Sacrament is the remission and pardon of our sins. This is denied by the Papists, and therefore I will lay down the state of the question, or controversy, and then confirm what we have affirmed.  
I The question is concerning the proper effect and use of the Lords Supper: Whereunto the Papists say, That it was not properly ordained for remission of sins, neither that it hath any such use: but it serveth only as a preservative against sin. Trid. Conc. sess- 13. Can 5. & Bellarm. de sacram. lib. 4. Cap. 17. Now we affirm and teach, that an especial and principal use of the Eucharist or Communion, is to strengthen and assure our faith of the remission of our sins: though that be not the only scope and use of that Sacrament, as is showed by the other use afore mentioned.  
II. That amongst the other ends and uses of this Sacrament, it also assureth us of remission of sins, is thus proved, from this place; Christ here saith, This is the blood of the New Testament, that is shed for many for remission of sins: But the new Testament includeth a promise of remission of sins, jerem. 31.34. yea our Saviour setteth it down in plain terms: for why else should our Saviour make express mention of forgiveness of sins, if this Sacrament amongst other uses did not serve for that use also? Against this they object many things, to wit,  
First, Bellarmine saith, that these words of our Object. 10 Saviour do not signify, that his blood is drunk in the Sacrament for the remission of sins, but that it was s●ed for remission of sins, and so is represented in the Eucharist. Bell. de Sacram. lib. 4. Cap. 19 resp. ad Arg. 3,  
First, in the Eucharist the death of Christ with Answ. 1 the fruit thereof, which is the remission of sins is not only represented, but exhibited also and applied: for otherwise the Jesuit will make it but a bared and naked sign, if it should only represent and signify: and who would think, that they which stand upon the real presence, would content themselves with representation and signification only? And therefore I thus retort the argument, As Christ's blood is present, so are the fruits of his blood: but his blood is not present only in signification, but verily and indeed to the worthy receiver. Therefore so is remission of sins, which is the fruit of his blood.  
Secondly, St, Paul saith, that the unworthy Answ. 2 receiver is guilty of the body and blood of Christ, 1 Cor. 11.27.29. Now if unworthy receiving doth verily add sin unto them, than the worthy receiving, which is a showing forth of Christ's death, doth verily obtain remission of sins.  
Secondly, they object; Remission of sins is Object. 11 not once nominated in the 6. of john, where the fruits of this Sacrament are expressed. And therefore this is no end of this Sacrament.  
First, Remission of sin is not there named: Answ. 1 therefore this Sacrament hath no such use; follows not, nor will be granted until they first prove that all the ends uses, and fruits, of the Lord Supper are there laid down which task I know they will never undertake.  
Secondly, I grant the pardon of sin is not Answ. 2 the principal scope, but yet it is one end thereof notwithstanding.  
Thirdly, we confess that the Sacrament is only Answ. 3 Signaculum a seal of the remission and pardon of our sins; for the Eucharist doth not confer Remission upon us, but confirm remission unto us.  
Fourthly, although the Remission of sin 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 faithful. And  
II. From their union and communion with CHRIST.  
Who is fit to receive the Lords Supper? Quest. 28  
He who is careful aright to prepare himself. Answ.  
How must we prepare ourselves, or how may Quest. 29 we be made worthy receivers?  
There is a double preparation, Answ. and a double worthiness; viz,  
I. A general preparation, and a worthiness of the person.  
II. A particular preparation, and a worthiness of the action.  
First, there is a general preparation, and a worthiness of the person, without any relation to the Sacrament: For no man hath right unto divine and spiritual things, except he be a man of GOD.  
Quest. 30 Wherein doth this general preparation, and worthiness 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 acknowledgement of our sins: for we must labour to see our sins, and then learn to confess them unto God, Luke. 1.75. Rom. 2.25. jam. 1.  
Answ. 2 Secondly, in a condemning of our sins, and bypast errors.  
Thirdly, in a promising and vowing of better things for the time to come.  
II. The Practice of repentance, which consists.  
First, in Mortification, and a dying unto sin, 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. etc. unto 5.10.  
Thirdly, in a constant custom, and use of both these all the days of our lives: that is, so long as we live we must be careful to eschew whatsoever is evil, and to do whatsoever is good, and to abound therein, Galath. 5, 6.  
Secondly, this general preparation and worthiness of the person consists in Faith. Reade, john. 6.47, 48. Galath. 2, 20. Ephes. 3.17. For without fa●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 Gospel, which comes by hearing of the word, Rom. 10.17. And therefore the Saints must be careful in hearing and reading the Legacies which God hath left them in his Will and Testament.  
II. A belief in the promises; when we know what the Lord promises unto us; then we must believe his promises, Hebr. 12.6.  
III. An application of these promises unto ourselves; for the two former are to be found in devils, but not this. The evil spirits know what promises God hath made in his word, and they believe them to be true, but they cannot apply them unto themselves. And therefore the children of God must never rest until 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, only, out of a bold, and blind presumption, This is to be taken heed off, as a thing of greatest peril.  
Secondly, some from a true, , 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 show forth the fruits of repentance and conversion in their lives and conversations, serving God in sincerity though not perfectly, For the tree is known by his fruits; and by the fruits of the Spirit, Galath. 5.22. the testimony and evidence of the Spirit is known to be true.  
To whom may these two parts of this general Quest. 31 preparation, and worthiness of the person be fitly applied?  
First, they may be applied to the Profane person; Answ. 1 who from them may le●rne three things, viz.  
I. They hence may see themselves to be miserable; and that  
First, by confessing and acknowledging of their sins. Proverb. 28.13. and 1 Cor. 11.31. and 1 john. 1.9.  
Secondly, by respecting, and looking unto the end of sin, namely, eternal 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 through the danger they have brought themselves in by reason of their sins: yea if a wicked man could but see the sword of vengeance, which hangs over his head, he would then certainly fear and tremble exceedingly, 2 Cor. 7.9, 10.  
II. When they are brought into this fear or danger, then let them come unto CHRIST, and that  
First, humbly, and with dejection; like Nehemia, Chapt. 9 and Daniel. 9 and the prodigal 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 help, and mercy, 1 john. 2.1, For he who is truly ashamed and confounded, for his sins, and prays 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 himself in, and through CHRIST, may confidently hope to find favour at God's hands, according to his most gracious promises. And  
III. Then they must come unto this holy Sacrament, as a seal of their repentance, and God's mercy: but of this afterwards.  
Secondly, these parts of the general preparation may be applied to the Moral man; who from hence may learn two things, namely  
I. To condemn, and renounce his own righteousness: Now hereunto three things are required of them, to wit,  
First, they must know and acknowledge that they may do some good works, but they can do none well, Matth. 6.2, 5, 6. Luke 18.14. Because they are as yet without CHRIST.  
Secondly, they must know, that their works are not in CHRIST, nor performed in faith, nor such as are wrought by the faithful, and spiritual man. Here observe a fourfold difference between the works of the Moral and Spiritual man.  
I. They differ Origine, in the very beginning: For  
First, the works of the Moral 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 works of the Spiritual man proceed from the internal 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 works of the Moral man are done hypocritically, and for vain glory, or else for custom's sake, or tradition, or the pleasing of men, or the like base and by-ends. But  
Secondly, the works of the Spiritual man are wrought either out of a desire to glorify God thereby, or to approve our faith, or at least out of a necessity of obedience which we own unto God, Ephes. 2.10. and 1 Pet. 1, 2.  
III. They differ Modo, in the manner of doing; For  
First, the Moral man works good works ad libitum, a● he list himself; or, he performs some particular good works according to the election and choice of his own will. But  
Secondly, the Spiritual man labours to perform all the will of God, and to obey whatsoever the Lord requires of him, fearing to disobey the Lord in the least thing.  
iv They differ Persuasione, vel effectu, in persuasion and effect, For  
First, the moral works of the Moral man, do puff up and make the doer of them boast, and swell with pride, Luke 18.11. At least they so please him that he acquiesceth and resteth in them. But  
Secondly, the spiritual works of the spiritual man, do both  
I. Humble him; as a tree laden stoops the lower, 1 Tim. 1.15. And  
II. Displease him as writing the sufficiency of sanctfiication, Romanus. 7.8, 19, 24. and Philip. 3.12, 13. And hence comes that constant labour and endeavour to be more and more holy, and pure, and perfect.  
Thirdly, the Moral man must learn to judge his life according to the law of God: and here four things are to be learned, namely  
I. He must learn a difference between the literal exposition of the law and the spiritual.  
II. Hence he must confess that his sins are more than he thought them to be. Yea  
III. He must know, and acknowledge all his best works to be polluted, and impure, Luke. 18.14. Rom. ●. 20.  
iv He must learn to acknowledge his blindness, and to fly unto Christ, Rom. 10.3. and Philip. 3.9, 12. But this follows in the next paricular.  
II. The Moral man may learn from the parts of this general preparation, and worthiness of the person, to flee unto Christ, and that four manner of ways, viz.  
First, by rejecting himself, and all selfe-confidence,  
Secondly, by adding Religion to moral honesty; that is, he must learn,  
I. To acknowledge himself bound in duty to do whatsoever he can, yea more than ever he is able here perfectly to do, 1 Corinth. 13.10. And  
II. To make conscience of doing any thing which God forbids, or leaving undone any thing which God commands, And  
III. To be zealous for the glory of God, and in his service,  
Thirdly, by laying hold upon the promises of the Gospel unto salvation. And  
Fourthly, by adding the seal of the Sacrament unto it, Rom. 4.11. And thus much for the general preparation unto the Lord's Supper, and the worthiness of the person.  
Secondly, there is a particular preparation, and a worthiness of the action.  
Wherein doth this worthiness of the action Quest. 32 consist?  
First, in a preparation; which is twofold, Answ. 1 namely  
I. In the conscience; which is also double, to wit, either  
First, a dejected and humbled conscience; cast down either  
I. Through a fight and sense of natural misery: which is either  
First, general; because we are dead in sins and trespasses, Ephes. 2, 1. And strangers from God, and from the Commonwealth of Israel, Ephes. 2.12. And heirs of death and destruction, because of our sins, Rom. 6.21, 23. Or  
Secondly, particular; when we are dejected and cast down, for our particular offences, and daily failings and falls. Or  
II. Through shame for the sins committed, Nehem. 9 Erra. 9 Dan. 9 Or  
Secondly, a cheerful, and erected conscience; which ariseth  
I. From a knowledge of the love of God, and mercy of CHRIST. And  
II. From the knowledge of the virtue, power, efficacy, and force of this Sacrament. For  
First, although the Lords Supper do not give grace Ex Opere operato, by a bare communicating of the outward elements, but only confirms grace given, Rom. 4.11. yet  
Secondly, grace is  
I. Given by CHRIST. And  
II. Exhibited, and shown forth in the Sacrament. And is  
III. Sealed by the Sacrament. And therefore in the Sacrament are given outward and visible signs. Thus in our preparation there are two things to be laboured for, or which we must labour to be sensible of: viz  
First, the heavy burden of our sins which presseth down.  
Secondly, the assurance of mercy by CHRIST, which raiseth up.  
II. This preparation consists In a right affection; which consist in three things, namely  
First, in a desire of the Sacrament, Here observe, that this desire is either  
I, Evil, which ariseth either  
First, from custom: thus many desire to communicate at Easter, because they have been always accustomed to receive at that time. Or  
Secondly, from thence; because they are of age, or stature sufficient. Or  
Thirdly, from a false opinion Operis operati, that the very outward communicating of the Elements will confer and give grace. Or  
II. Good when men desire the Lord only for himself, and his own sake. Now this good desire is twofold, to wit,  
First, a desire of God himself. Read Psalm. 23.2. and 27.4. and 42.1. and 63.1. Philip. 3.8. And from this fervent desire of God, proceeds the hatred of sin, and a desire and hope of reconciliation by CHRIST.  
Secondly, a desire of the Sacrament for the confirming of these.  
Secondly, in a full and faithful purpose of turning unto the Lord. For when mercy is offered upon conditions, than the conditions are to be observed unto the obtaining of mercy. Now three things are required in this purpose of conversion, to wit,  
I. It must be a true purpose, not a false and feigned.  
II. It must be a fervent purpose, not a ●ey could one, or sluggish, R●vel. 3.18.  
III. It must be often reiterated, and renewed, at least, every time we receive this Sacrament.  
Thirdly, in true love, and charity towards our Brethren, 1 Cor. 10.17. Ephes. 5.29. 1 john 2.9. and 4.20. Matth. 5.23. and 1 Cor. 11.18. Men that feasted and banqueted together were wont to wash their hands before they sat down, to show that there was nothing but love and amity amongst them: and thus should all who come unto the table of the Lord; wash their hands and hearts from all malice, hatred, envy, rage, and the like. The places above mentioned do efford us so many reasons, why we must be in love and charity with our brethren when we come unto the Table of the Lord.  
I. Because we must not presume to offer Sacrifice unto God, until we be reconciled unto our Brethren, Matth. 5.23.  
II. Because otherwise we are unworthy to come unto the Lord's Supper, 1 Corinth. 11.18.  
III. Because we are brethren and members of the same body, 1 Corinth. 10.17. but never any hated his own flesh, Ephes. 5.29.  
iv Because if we love not our Brethren, we love not our Father, 1 john 4.20.  
Answ. 2 Secondly, this worthiness of the action consists in an examination of ourselves, before we come unto the Table of the Lord: Now three things are here to be examined, viz.  
I. We must examine our knowledge, and prove what our estate and condition is; for it behoves us to be in a state of grace when we come to this Sacrament, because otherwise the Elements which we receive will be as bad as mortal poison unto us, Calv. inst. 4. 17. §. 40. Here observe two things, viz.  
First, this state of grace in which we should be when we come to the Lords Table is diversely defined; For  
I. The Papists say, that it consists in Faith, repentance, and a confession of sins, because it is necessary that he which comes to this holy Sacrament should confess his sins to the Priest; and be penitent for them, and believe with a general Faith the promises of the Gospel. Concil. Trid.  
II. We say that this state of grace in which we should labour to be, doth consist in a hatred of all sin, in a resolution to leave all sin, and in a sure hope, and confidence of mercy in and through CHRIST.  
Secondly, observe, that Bellarmine here taxeth Calvin, because he saith, that men ought to come to the Lords Fable with a conscience of mortal sin. But we answer for Calvin thus, That there is a double conscience of sin.  
I. A conscience accusing of some sin which yet reigns in the heart, without any confidence of remission: that is, when a man's conscience telleth him, that the old leaven of sin is not yet purged out, but remains and reigns in his mortal body, neither hath any hope that the sins past are pardoned; This is an evil conscience, and it is dangerous for a man to come unto the Table of the Lord, with such a conscience of sin.  
II. There is a blushing conscience for sin, which remains within, and presseth down, both in regard of the time present and bypast. That is, when a man blusheth and is ashamed both for his sins already committed, and also for the relics of sin which remain within him, and strive and wrestle continually against him. And this conscience of sin Calvin requires in every one who approacheth unto the Supper of the Lord.  
II. We must examine our Faith and repentance, by those marks and properties which were before showed, Quest. 31.  
III. We must examine our desire of God, and his holy Sacrament: but of this we speak before in this same question, answ. 1. And thus much for our Preparation.  
Who are to be held unworthy to partake of this Quest. 35 Supper, Or, to whom is this Sacrament not to be given?  
First, it is not to be given to a Heathen, or Answ. 1 Gentile who is not baptised: It is the children's bread; and therefore must not be given to Dogs, which are without the Church.  
Secondly, it is not to be given to those who are Answ. 2 ignorant: that is,  
I. To those who are Infants aetate, children in years; And  
II. To those who are Jnfants' erudition, et moribus, children in manners and understanding, for there are many babies of threescore years old, who are as ignorant of the grounds and principles of Religion as children of three. Both these sorts ought to be kept bacl until they be thoroughly informed of the doctrine and nature of the Sacrament: For Children and such ignorant ones as cannot discern the Lord's body are not to be admitted. 1 Cor. 11.29.  
Answ. 3 Thirdly, this Sacrament is not to be communicated or given to notorious sinners; whether  
I. Such as are justly excommunicated, for giving some great and grievous scandal and offence unto the congregation wherein they live. 1 Cor. 5.11. Or  
II. Those who publicly commit some heinous and enormous offences, and repent them not of them: for there are many such offenders who are not Excommunicated, and yet because they are such offenders they are to be debarred from this sacred mystery. Here observe that a sign is made enormous divers and sundry ways, viz.  
First, Gravitate facti, by the heinousness of the offence: Thus Adultery, drunkenness, murder, swearing, blasphemy, treason, and the like, are enormous sins.  
Secondly, by a proud, and obstinate defending of it, as 1 Corinth. 5.2. for the defending and maintaining of what is evil, is a great aggravation of sin and makes a little sin a great one.  
Thirdly, sin is made enormous by a negligent continuing therein. And  
Fourthly, by scandal and offence; as 1 Corinthians 5.11. and 2 Samuel 12.14. Matthew 18.6. and 1. Corinthians 8.9. And therefore they who are given to grievous sins, or who defend and justify their sins, or continue in their iniquities, or give offence by their transgressions either to those within or without the Church, are to be kept bacl from the Sacrament, until they have showed some repentance and amendment of life.  
Fourthly, this Sacrament is not to be given to a particular person (as in private Masses) because it is a Communion of Christians, as was showed before.  
Quest. 34 What do they who are unworthy, gain by coming unto the Lord's Supper?  
Answ. 1 First, sometimes they gain temporal punishment, 1 Corinth. 11.30.  
Answ. 2 Secondly, sometimes also eternal condemnation, 1 Corinth. 11.27, 29.  
Quest. 35 What is required in the administering or Minister of this Sacrament?  
Answ. 1 First, he must administer true Elements, and pure, and good according to the institution, 1 Corinthians 11.23.  
Answ. 2 Secondly, he must not separate the Elements, that is, give one and not another, but administer to every Communicant both bread and wine.  
Answ. 3 Thirdly, he must consecrate and bless the Elements before he administer them: and therefore if (as it sometimes happens) the wine fail which is first provided, and a new supply of Wine is made by fetching more, that is to be consecrated before it be administered, 1 Corinth. 10.16.  
Fourthly, he must break the bread, Mark 14.22. Answ. 4  
Fifthly, he must communicate it to a company, Answ. 5 and not to himself only, as in private Masses.  
Is not preaching needful, and required in the Minister Quest. 36 at the administration of this Sacrament?  
First, some answer here, that it is not necessarily to Answ. 1 the Sacrament required, and they give two reasons, for it, namely,  
I. Because it is not of the essence of the Sacrament, neither is once mentioned in the Evangelists, or in 1 Corinth. 10. or 11.  
II. Because there is no commandment given any where to use it:  
Secondly, I answer, that it is very useful, Answ 2 Ad bene esse,. and profitable for our preparation and instruction:  
Thirdly, there are many weighty causes, why Answ. 3 this Sacrament should be celebrated with Preaching; or why preaching should be adjoined to the administration thereof: And that both  
I. That we may be instructed in the nature of the Sacrament, and learn to discern the Lords body, and to make a difference between coming unto the Lord's Table, and our own, and of taking those Elements, and our own repast at home: which too many do not for want of instruction. And  
II. That we might be admonished to prepare ourselves to come unto the Lord's Supper with reverence. And  
III. That by preaching our hearts might be the better excited, both  
First, for the expectation of the promises which are made in the Gospel to the worthy receiver. And also  
Secondly, for the performing of the Promises, Articles, and Covenants, which we make unto God in the Sacrament. And thus preaching is profitable, for our instruction in the nature of the Sacrament, for our preparation unto the Sacrament, for our admonition to perform what we promise in the Sacrament, and for our consolation if we pay our vows unto our God, which we have behight.  
Fourthly, I therefore conclude, and determine Answ. this question thus:  
I. That it is principally necessary, that first we should be taught, before we communicate of these sacred mysteries: For if this Sacrament must not be administered to Infants who are not able to discern of the Lords body, then certainly neither ought it to be communicated to those, who are as ignorant and stupid as Infants are.  
II. Preaching doth not seem to be absolutely necessary unto the Sacrament, Toties quoties, or in omni Tunc, as often as the Sacrament is administered, because than it could not be administered to the sick at home without a Sermon.  
III. But it is most profitable, that there should be a Sermon when the Eucharist is celebrated, for these reasons;  
First, that thereby we may be taught what we do; and that  
I. Lest we fall into the Popish, and Capernaitish errors; who said, Will this man give us his flesh to eat? For without teaching we might easily fall into the error of the Corporal presence. And  
II. That we may know the mutual conditions of the obligation made between God and us in the Sacrament, that is, what God promiseth unto us on his part, and what we promise unto God on our parts: For it is necessary that those who enter into bonds, should know what they seal unto, and what covenants they make, and this the Lord did admonish his people of, when they entered into covenants, (Exod. 19.5. and Deut. 30.15. etc. and 1 Sam. 8.11.)  
Secondly, Preaching is profitable before the Sacrament, that thereby our affections may be excited: that is,  
I. That our sorrow may be excited, and stirred up for our sins, which were the cause of the death and suffering of our blessed Saviour.  
II. That our desire may be excited and stirred up, for grace and Christ, that is, that we may long for Christ and his grace, which are only profitable unto us for pardon of our sins past, and preservation against sin for the time to come.  
III. That our joy may be stirred up for that great love, that God showeth unto mankind in giving his only and dear beloved Son to death for their redemption, and for that hope which we have, that he died for our particular sins, and risen again for our Justification. It is necessary, before we come unto the Lord's Table, that we should be admonished of all these; now how can we better be admonished of them, then in and by the preaching of the word of God?  
Thirdly, preaching is requisite before the Communion, because great is the danger that they incur, that abuse, or profane it, or come not lcoathed with a wedding garment thereunto (1 Cor. 11.28, 29. Matth. 22.)  
Quest. What is required in the receivers of this blessed Sacrament?  
Answ. Three things, namely, Preparation, Examination, and Execution of the two former I have formerly spoken; it remains therefore now only to speak of the last, which respects a threefold time, viz. the time Precedent, the time present, and the time Subsequent.  
First, this Execution respects the time precedent, or going before the receiving of this Supper; wherein two things are wont to be done by the faithful, to wit,  
First, a serious Meditation of what they are to undertake, and about to do; namely,  
I. They are going to enter into a Covenant with the Lord; that is, either to renew that Covenant which they have often made, or at least to make that contract wh●ch hitherto they have neglected: Now the scope of this Covenant is, that they for their parts promise, and desire, that they may become new creatures, 2. Corinthians 5.17. Galathians 6.15. And CHRIST for his part promiseth that he will be theirs, 2. Corinthians 6.16. They come unto the Table of the Lord with a desire to be engrafted into CHRIST, john 15.4. and with a purpose for the time to come to show themselves the godly branches of a holy stock, Romans 11.16. etc.  
II. They come to confess their sins, to pray unto God, and to praise his name for his infinite mercies: & therefore that they may do these things diligently, they either do perform, or aught to perform a threefold duty, namely  
First, consider how great gain doth accrue unto them, from the death of Christ; that the remembrance thereof may make them pour forth themselves in thankfulness unto God.  
Secondly, they ought to search and inquire out all their sins, and all the relics of concupiscence that remain within them; that so they may truly and understandingly confess their sins, and blush for their sins, and crave forgiveness of all their sins.  
Thirdly, they must observe the state of their souls; principally their wants, weaknesses, defects, and imperfections, that so they may desire the supply of them with the greater zeal and fervour.  
III. They come unto Christ, and to his Communion; they come unto a spiritual Feast, and most rich treasure; And therefore they whet and sharpen their appetite, that they may feed the harder, and be fully satisfied with the fatness of God's house. For if they be CHRIST'S and he theirs, if they be worthy receivers of this holy Communion, and heavenly banquet, than they shall have  
First, remission and pardon of all their sins, 1 john 2.1, 2. and 3.5. And  
Secondly, reconciliation with the Lord their God, in and through Christ, 2 Cor. 5.19. etc. although formerly they have been enemies and strangers, Ephes. 2.13. etc.  
Thirdly, they shall have preservation from sin for the time to come; the grace of God shall sustain them in the hour of temptation, 1 Samuel 25.32. etc. 2 Corinth. 12.9.  
Fourthly, they shall have an increase of grace, and strength in the inward man; they shall have both power to will and do, Philip. 2.13. Rom. 7.25. And  
Fifthly, a Communion of both the natures of CHRIST; that is, both of the humane nature, and also of the divine, 2 Peter 14. and 1 john 1.3. Yea  
Sixthly, they shall be made partakers of life eternal, Rom. 6.23. and 1 Peter 1.5. Now these things the worthy and faithful receiver may expect and aught to desire with all his heart, soul, and spirit.  
Secondly, after the Meditation of the work which we are to undertake, follows the fitting and preparing of ourselves for these things above mentioned; and that three manner of ways, viz.  
First, by sequestering of ourselves from all worldly employments and distractions if it be possible, the day before we are to receive.  
Secondly, by corroborating and strengthening our meditation by fasting. For this  
I. Expels and drives away all sluggishness, dulness, and idleness. And  
II. Sharpens the mind unto meditation and examination of our wants and weaknesses. And  
III. Doth singularly help and further us in prayer. For as empty vessels sound the loudest, so fasting and an empty stomach is a means to make us send up loud and strong cries unto God.  
Thirdly, by attending unto the word of God and the preaching thereof: that both  
I. It may instruct us how to carry ourselves in the receiving of this holy Sacrament; And also.  
II. That it may excite and kindle our affections unto that which is good, Acts 8. ●. And thus we see, what is required of us in regard of the time, before we come unto the Table of the Lord.  
Secondly, this Execution respects the time present, wherein there are two things to be considered, to wit,  
First, the Action; or the receiving of the Elements; wherein also two things are required, viz.  
I. We must take the Elements into our hands, and in so doing remember,  
First, that these are signs and seals of God's love unto us, and that out of his unspeakable love he hath given us this bread (CHRIST) from heaven, john 6.50. And with him will afford unto us whatsoever is good, Romans 8.32. And  
Secondly, we must remember, that by taking the Elements of bread and wine, we do bind and oblige ourselves unto the service of GOD; that is, we promise and vow, that henceforth (seeing the Lord on his part hath made such gracious promises unto us) we will labour to cleanse ourselves from all pollutions of the flesh and spirit (a Corinthians 7.1.) and live, not according to the will of the flesh, nor of the will of man, but of the will of GOD, revealed in his word, 1 Peter 4.2, 3.  
II. We must eat the Elements, and receive them into our body; wherein two things are to be done; namely,  
First, as we are fed by these, so we must expect that Christ will feed our souls; viz.  
I. As corporal bread feeds the body, so this spiritual bread will feed the soul, and so nourish it, that it shall grow and increase in spiritual strength, because it is the flesh of CHRIST truly to those who are worthy receivers.  
II. As wine is profitable for the body, so is the blood of Christ for the soul: For  
First, it washeth us from all pollution and contamination of sin, 1 john 1.7.  
Secondly, it anoints us with grace and spiritual strength, 2. Corinthians 1.21. and 1 john 2.27.  
Thirdly, it doth renew, increase, and excite our affections, and internal spirits; and doth inflame our hearts with a strong and unfeigned love towards God, Cantis. 1.1.  
Secondly, if when we receive the Elements we do not think of these things, neither are sensible of them, but remain yet as senseless as the child was, notwithstanding Elisha's Servant laying his Master's staff upon it, 2. King. 4.31. Then  
I. We must lament and mourn as joshua did even until the Evening, 7.6, 7. and as the Eleven Tribes did when they were overcome of the Benjamites. judges 20.20. We must bewail, and grieve for this our insensibility.  
II. We must besides this sorrow of heart, reiterate the supplications and prayers of our mouths; crying mightily unto God for the pardon of our sins, for the assurance of his love, and our regeneration, and incorporation into CHRIST, and for preservation from sin, and in grace until he bring us to glory.  
Secondly, in the time of celebration, or receiving of the Lords Supper, beside the Action of taking and eating the Elements, there is also to be considered the manner of doing it; and that is, it must be done Reverently; For when we come unto the Table of the Lord we may truly say, Surely the Lord is in this place, Genes. 28.16. And we may think, that we hear the Lord speaking thus unto us, Put of thy shoes for the place, whereon thou standest is holy ground, Exodus 3.5.  
Is it lawful to kneel at the receiving of the Lords Supper? Quest.  
First, for answer hereunto I refer my Reader Answ. 1 to our Reverend Prelate, Bp. Morton, who hath sufficiently answered whatsoever malice itself can say against this practice of our Church, in his defence of the Ceremonies, Page 244, etc. unto the end of the Book.  
Secondly, I only add a word or two, which I Answ. 2 will lay down briefly in these particulars, viz.  
I. To kneel in worship to the creature is Jdolatry, Isa 45.23. and Exod 20.5.  
II. We must come reverently unto God, and no man can come too reverently before him: yea Chrysostome calls this Sacrament Tremendum Mysterium, the mystery to be admired, as wonderful and terrible: because the breaking of the bread upon the Table doth represent unto us the kill of Christ upon the Altar, and the cutting of him (as it were) into pieces for our sakes; and therefore how reverently should we partake of this Paschall Lamb?  
III. The gesture of the body is in itself indifferent: I prove this  
First, from our Church and State, who say (in the Preface of Cerem. in the Book of Common prayers.) In our do we condemn no other Nation nor prescribe any thing but to our own people only. For we think it convenient, that every Country should use such Ceremonies, as they shall think best. For to sit, stand, kneel, or walk, be not of the substance of the Sacrament. And therefore in these outward rites and Ceremonies we must observe the counsel that Augustine saith. (August epist. ad Casulanum 86.) was given unto him by Ambrose: For he demanding of Ambrose, whether it were lawful to fast on the Sabbath day or not to fast, seeing that among the Churches there was some diversity in this point: Quando hic sum (saith he) non jejuno Sabbato, quando Romae sum jejuno Sabbato, etc. When I am here I fast not on Saturday, when I am at Rome I do fast on Saturday, and to what Church soever you come, keep the custom thereof, if you will neither suffer nor give offence.  
Secondly, from Fricius Lib. 2. de Eccles. tract. 8. In these words, Ad sacram Domini coenam gratiarum actio, et precatio addenda est, in quibus est tota vis adorandi; utrumque eorum fieri posse & flexis genibus, et sedendo, et ambulando Christi exemplo doceri potest, etc. That is, The adoration which we are and aught to give in the celebrating and receiving of the Lords Supper, doth consist in prayers and praises, both which (and that by the example of CHRIST) may be performed either kneeling, or standing, or sitting, or walking; for in the garden CHRIST fell upon his face (as saith St. Matthew) or upon his knee (●s saith St. Luke 22.41.) when he prayed unto his Father: So he gives thanks either sitting, or (as I rather think) standing, Matthew 11.15. Yea CHRIST'S gesture was a kind of sitting when he celebrated the Lords Supper, wherein when he had taken bread, he gave thanks; A coena item postquam surrexit ambulando orat patrem: yea after he risen from Supper he prayed unto his Father walking, Multi sunt aegroti, etc. There are many sick persons who can only lie, and neither sit, nor stand, nor kneel, who are not to be denied this holy Sacrament; for they may take it, and give thanks although they lie: for Vetus est ve●bum Catonis, etc. both old and true is that saying of Cato's, God being a Spirit must be worshipped with a pure mind; or according to our Saviour, in Spirit and truth, john 4.24. Non ergo rixemur de gestu externo, nemo ●b hunc vel illum condemnet alium. Let us therefore notdisagree & jar about the outward gesture, neither let any one condemn another for that. Hence from these two proofs we learn these two particular lessons, viz.  
I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament, but in itself an indifferent thing.  
II. That the gesture of the body being not of the essence of the Sacrament, but an indifferent thing, is to be used according to the custom and constitution of that Church wherein we live.  
iv He who refuseth to kneel at the receiving of the Lords Supper, cannot be excused of uncharitableness, and that both i● regard of the Church, and also of the Minister of the Sacrament. For  
First, our Church having by a Canon enjoined this posture of kneeling to be used by the Communicant, he who refuseth it as an Idolatrous thing, doth thereby intimate, that the King, and all those famous learned, and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church, were (at least) tainted with Idolatry, or lovers of that which was merely superstitious, or else they would never have constituted such a Canon, Charity, the Apostle saith is not suspicious, but he who refuseth this posture as superstitious, doth suspect those of superstition and Idolatry, who did enjoin it; and therefore is uncharitable to the Church wherein he lives.  
Secondly, our Church having by a Canon enjoined this gesture of kneeling and threatened suspension to that Minister who shall give it to any that doth not kneel, he who refuseth thus to receive it is very uncharitable to his Minister, who by this his refusal is brought into a great strait, that is, must either dismiss and send him (so refusing to kneel) empty away, and deny this blessed Sacrament unto him, or else, if the Minister do give it to him though he kneel not, doth thereby expose himself to the censure of suspension, and the danger of losing his living.  
V Kneeling is appointed by our Church, not for the adoration of the Elements, but for a signification of the humble and grateful acknowledgement of the benefits of CHRIST, given to the worthy receivers Archbishop: Whitg. answer to the admonition, Page 100 And therefore none should be more reverend in their gesture, at the receiving of this blessed Sacrament, than those who come best prepared, and most assured of true benefit and profit thereby.  
VI The lawfulness of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument.  
Whatsoever spiritual benefits I may lawfully seek on my knees with supplication, that same I may lawfully receive on my knees with thanksgiving.  
But I may lawfully on my knees with supplication seek salvation by JESUS CHRIST. Therefore I may lawfully receive the seals and pledges thereof on my knees Bp. Cooper.  
If it be objected we must not kneel to an Idol. Object.  
I answer, we kneel to CHRIST, Answ. praising him when we receive the holy Symbols, and exhibiting instruments of his b●dy and blood: and it is mere madness either to make them Idols as the Papists do, or call them Idols, as malcontents do.  
VII. Lastly, this Sacrament of the Lords Supper is administered in our Church with a most effectual prayer and thanksgiving; and therefore what gesture can be fit at that time then kneeling? with the Elements the Minister utters these words, The Body of our Lord jesus Christ which was given for thee, preserve thy body and soul, etc. The blood of our Lord jesus Christ which was shed for thee preserve thy body and soul to everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful. Now when the Minister in the behalf of the receiver pours forth so pathetical a prayer and thanksgiving unto God; how can the receiver but with his heart, and upon his knees beg this at the Lords hands in his own behalf? And thus we have heard what is required of us both in regard of the Precedent, and Present time of receiving the last remains.  
Thirdly, this Execution respects the Subsequent time, and teacheth us a double duty after we have received the Lords Supper; namely,  
First, we must departed; and that  
I. With joy and thanksgiving, Acts 8.8.38, 39 Luke 17.17. And  
II. With a purpose of keeping our covenant, and performing the promises of new obedience, and true sanctification, all the days of our life. For the worthy and faithful receiver, who is assured that Christ died for him, and offered up himself a sacrifice for his sins; cannot but rejoice hereat, and break forth in thankfulness unto God for so inestimable a grace, and desire and endeavour to live wholly unto his Christ who hath purchased him at so dear a rate.  
Secondly, we must sanctify that day unto the Lord, whereon we have been made partakers of this holy Communion: For it is the festival of the Lord. If we communicate upon the Lord's day, we must be very careful to sanctify that day strictly unto the Lord; but if upon a week day, then though we have no precept to equal it unto the Lords da, yet we must not profane that day, as the manner of some is who make that day whereon they communicate, a day of excess and riot, and going from Alehouse to Alehouse. And thus much may suffice to have been spoken of this Sacrament in this place.   
Verse. 29 VERS. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's Kingdom. 
Object. The Ubiquitaries object this place for the Ubiquity of Christ, arguing thus,  
Christ saith, I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom.  
But Christ often eaten and drank with his Apostles after his Resurrection, and before visibly he ascended into heaven.  
Therefore seeing he was in heaven before his visible ascension, it is evident that heaven is every where, and not limited or confined to any one place; and consequently that Christ is not included in any determinate place but filleth all places, and is every where.  
Answ. 1 First, to the drift of the Objection I answer, that it is true, that CHRIST is , in regard of his Deity, but not of his Humanity: but this pleaseth not the Objecters, who contend for the Ubiquity of Christ's corporal presence.  
Secondly, I could answer with some of the Fathers, Answ. 2 that it is true, that wheresoever CHRIST is, there is Heaven: but this must be understood figuratively not properly: that is, wheresoever Christ is there is joy, and comfort, and happiness; but this doth not overthrow a local heaven, the Seat of glory, and the Throne of CHRIST, where he dwells 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 local heaven.  
Thirdly, CHRIST in these words, Until I drink Answ. 3 it new with you, doth promise a communion and participation of glory and eternally felicity unto his Apostles with himself. For although meat and drink do not properly suit and agree with the Kingdom of God, (where we shall neither be subject to hunger nor thirst) yet it is usual with the holy Ghost in Scripture, in a figurative phrase of speech, to express the participation, and communion of Spiritual graces, and Celestial glory, and felicity, by corporal things. And hence our Saviour speaks here of a new kind of drinking (until I drink it new) to show that the life which they shall have in heaven with him, shall not need to be sustained and conserved by eating or drinking; but shall be an immortal and incorruptible life.  
Fourthly, it is false that these words of our Saviour Answ. 4 (Until I drink it new with you in my Father's Kingdom) were fulfilled when he eaten and drank with his Disciples after his Resurrection and before his visible ascension: For when he was in a middle state between a mortal and celestial life, than the Kingdom of God was not made manifest; and therefore he 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 complete, and absolute, until he were seated at his Father's right hand in the Kingdom of heaven.  
Fifthly, the Apostles were not as yet entered into Answ. 5 the Kingdom of God, when they eaten with CHRIST after his Resurrection (they being still in a mortal state) And therefore this speech (until I drink it new with you) was not fulfilled, when CHRIST eaten and drank 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 showed. And therefore (notwithstanding this Objection) this truth stands firm; That the name of Heaven doth declare a certain region not seen or perceived by this visible world, but concealed from it, into which Christ entering 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 drink of the fruit of the vine until I drink it new with you in my Father's Kingdom] doth import these two things, viz.  
I. That henceforth he will not drink of the fruit of the earthly vine: and hereby doth intimate that this shall be his last draught. For as to men ready to die is given drink, instead of a farewell; so CHRIST being now about (by the death of this corporal 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 drink new wine with them in his Father's Kingdom: Now this particular is two manner of ways interpreted by Expositors, to wit,  
First, it may be understood of his Resurrection, which was the beginning of the New Testament, and the Kingdom of the father: And thus Chrysostome by the Kingdom of his Father understands his Resurrection; and by the new wine, which therein he will drink with his Disciples, understands that corporal eating and drinking of our Saviour with his Apostles after his Resurrection, mentioned, Luke 24.43. For thence it is evident that he eaten corporally, though not for any corporal necessity, but only to confirm the certainty of his Resurrection. Indeed St. Luke in the place before cited mentioneth Christ's eating, but not his drinking, but St. Peter Acts 10.40, 41. saith, Him God raised up the third day, and shown him openly; Not to all the people, but unto witnesses chosen before of God, even to us who did eat and drink with him after he risen from the dead. Now by St. Peter it appears, that Christ both eaten and drank with his Disciples after his Resurrection, but whether he drank water or wine, or some other drink that is not mentioned; and therefore it were a hard task to prove that he drank wine. But grant that this which he drank was wine, and that this was the wine which in this verse he foretold that he would drink with his Apostles, than we must understand it to be called New, because he drank it after a singular new and unwonted manner; that is, not in show or appearance only, but truly and really, not with a fantastical, but with a true body he both eaten and drank; although he were now changed into a celestial immortal, and incorruptible estate, and was free from all corruptible conditions of body. And thus we see (if our Saviour speaks of his corporal drinking here) what is meant by Kingdom, what by wine, and what by new wine.  
Secondly these words of our Saviour's mentioned in this verse, may be (and I conceive is rather to be) understood of life eternal, where many coming from the East and West shall sit down and banquet with Christ, Luke 13.29. For by the Kingdom of his Father, is meant, that Kingdom which the Elect shall enjoy after this life in Heaven: and by his drinking of new wine with them, is not meant any earthly drink (for there shall be no such in heaven) but some celestial liquor, that is, no other thing, than that joy, delight, mirth and eternal consolation, which ●fter the period of this miserable life, the faithful shall enjoy ●n the celestial Kingdom of their heavenly Father, with their Lord Christ. And thus which way soever we interpret these words, they make nothing for the ubiquity of the Body of Christ.  
This verse serveth us as another Argument to confute the Popish Transubstantiation, Argum. There remained wine still after the consecration and distribution amongst the Apostles: for Christ saith here, That he will drink no more of this fruit of the vine. etc. 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 Hymn, Verse. 30 they went out into the mount of Olives. 
For the understanding of this verse observe that the Book of the Psalms 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 Hymn, which CHRIST and his Apostles here sang.   
VERS. 31. Then saith JESUS unto them; Verse. 31 All ye shall be offended because of me this night: for it is written; I will smite the Shepherd, and the sheep of the flock shall be scattered abroad. 
How may we know, Quest. whether we are of Christ's flock, and the sheep of his pasture, or not?  
First, Stapleton (in john. 10.) giveth us divers Answ. 1 true marks of Christ's sheep, which we distinguish thus,  
I. Some of them are in the heart, 
1. In cord  and inward man; as for example,  
First, sheep 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 harmless, Matth. 5.9. and 1 Peter. 2, 1.  
Secondly, sheep must be fearful; that is, we must be  
I. Fearful of our enemies; sheep will not stand lo look, or gaze upon the wolf, but flee by and by; so we should shun every appearance of evil, and the occasions of sin, as we would eschew Satan himself. And  
II. Fearful of our feet, and paths, and affections, labouring to subdue them.  
II. Some of the signs of the sheep, 
2. In over.  are in the mouth, and tongue; that is, we must be  
First, Vnivoci, of one tongue, and speech, both in prosperity and adversity, giving thanks unto God in all estates and conditions; as job did, 1.2. For sheep have but one voice always. And  
Secondly, Sapidi, men of seasoned tongues; as sheep loves to eat in salt pastures, so should we have all our words seasoned with the salt of grace, and our speeches savouring of religion and sanctification, Mark 9.50. Colos. 4, 6.  
III. One mark of a sheep is to be seen in the life thereof, 
3. In vita.  that is, they are sociable, and will go together: and so should we love our brethren, because they are sheep of one and the same fold, belonging unto one and the same Shepherd, john, 13.35.  
Answ. 2 Secondly, the principal notes and signs of CHRIST'S sheep are these two; namely,  
I. To renounce the world, and whatsoever is evil, whether of opinion, or Practise; and this is that which CHRIST means, when he saith, That faithful sheep will not hear the voice of Strangers, john, 10.4, 5. And  
II. To hear and obey the voice of CHRIST expressed, and laid down in the Word, john, 10.4, 5.   
Verse. 33 VERS. 33. Peter answered and said unto him; Though all men should be offended because of thee, yet will I never be offended. 
Quest. Whether is this Protestation of Peter's to be condemned or commended?  
Answ. It is to be condemned and blamed, because it argued a great Presumption in him, as appears thus:  
First, the thing whereof he presumed (viz. to die with CHRIST) was no small matter.  
Secondly, he was never tried in this kind before, and consequently knew not his own strength; and therefore, it argued a great deal of Presumption in him so rashly to promise the performance of so great a work, the bitterness whereof he never so much as tasted.  
Thirdly, although Peter had formerly been tried in this kind, and had acquitted himself manfully, yet he could not here be excused of a singular inconsideration and presumption; because by this his protestation he opposeth the words of CHRIST, which he had confirmed from the testimony of the Prophet, verse 21.  
Fourthly, Peter's presumption appears also herein, that he prefer, himself before all the other Apostles; yea, all the world: Though all men should forsake thee, yet I will never forsake thee.   
Verse. 37.38, 39 VERS. 37, 38, 39 And he took with him Peter and the two Sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them; My soul is exceeding sorrowful unto death: tarry ye here and watch with me. And he went a little further, and fell on his face, and prayed, saying; O my Father, if it be possible let this Cup pass from me: nevertheless not as I will, but as thou wilt. 
Sect. 1 §. 1, And he began to be sorrowful, and very heavy.]  
Quest. 1 What sorrow, heaviness, and fear, was Christ subject unto?  
First, there is a double sorrow, and heaviness, namely  
I, Inordinate, which hinders reason; and this Answ. 1 the Philosopher saith happens not to a wise, or constant man, much less therefore to Christ. The righteous saith Solomon sorroweth for nothing; that is, with that immoderate, and in ordinate sorrow which causeth death, 2 Cor. 7.10.  
II. Ordinate, good, virtuous, and natural, which follows reason and excludes vanity.  
Secondly, there is a double fear: namely Answ. 2  
I. Inordinate; this the righteous ordinarily is not subject unto, he being as bold as a lion, fearing nothing, as the wise man saith.  
II. There is a natural fear, which is free from all blame.  
Thirdly, Christ was only subject to a natural Answ. 3 fear and sorrow, or, subject unto them as they are natural affections and passions; or rather (according to Hierome) Propassiones appetitus sensitivi.  
Why did CHRIST assume these passions, or Quest. 2 suffer himself to be subject unto them?  
First, to show 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 fear of death, seeing that Christ feared it. Carthus. s. pag. 213. b.  
§. 2. If it be possible, let this cup pass from Sect. 2 me.]  
It is observed by some of our Divines, that some phrases of Scripture have a contrary signification, as for example, the Prophet jeremiah 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 pass 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 Christ's desire [Let this Cup pass] materially only, Answ. according to Christ's infirmity as he was man, than he wisheth that this Cup might not touch him; but when he considers this cup formally with all the circumstances, that he must drink this Cup for to expiate the sins of men, and satisfy the wrath of God, than he cannot let this Cup pass.  
In this prayer of Christ's we may observe four things, I will name the three first, and prosecute only the last;  
First, CHRIST here prayeth for a thing, in respect Obser. 1 of Gods decree not possible, that the Cup might pass from him: and  afterward he saith, verse. 42. If this Cup cannot pass away. etc.  
Secondly, Christ here prayeth for that which Obser. 2 was not granted, viz, that the Cup of death and sorrow prepared for him might pass.  
Thirdly, Christ here prayeth in his humane and Obser. 3 natural desire somewhat diversely from God's will; yet with submission of his will unto the will of God, Now what else could cause Christ in this manner to pray against his Cup and cross, but the exceeding fear and feeling of God's heavy wrath, and ireful indignation, wherewith he was so amazed at the first, and astonished, that in his humane weakness he was carried [his Divinity now hiding and repressing itself] to desire the passing of that cup, which he was to drink off, for the Redemption of mankind. If the Reader desire to see how this is opposed by Feverdentius, and his exceptions fully answered, I refer him to Dr. W. synops. fol. 1096.  
Obser. 4 Fourthly, from this example of Christ we may learn, that in praying it is lawful to desire those things which may seem to be divers from the will of God. Thus Moses often prayed for Israel; and Christ here for a removal of this Cup.  
Quest. 2 How doth it appear that we may warrantably pray for those things, which seem divers from Gods revealed will?  
Answ. The truth hereof will appear as clear as the Sun to him who shall seriously consider and duly mark these particulars: to wit,  
First, we know not what Gods secret will is; and therefore we may pray against his revealed. This we prove from David thus, God by his Prophet Nathan had positively said, The child shall die, 2 Sam. 12. And yet David prayed for the child's life, and is condemned by none for thus praying, because he knew not what the Lords secret will was.  
Secondly, if it were not lawful to pray for those things which seem divers from the revealed will of God, than it were not lawful to pray against afflictions, or for the removal of evils; [for these are the operations of God, and testimonies of his revealed will] but this is lawful, as is plain from james. 5.13. and Psal, 50.15  
Thirdly, God's resolution is often hypothetical, or conditional; as is evident from Ezech. 3.17, 21. and Amos. 4.12. And therefore we may lawfully pray for those things which seem divers from the revealed will of God.  
Fourthly, God oftentimes seems to will those things, which indeed he willeth not, only to prove us, as is evident from Matthew. 15.23, 24, 26. Luke 24.28. Exod. 32.10. Numb. 14.10. And therefore we may lawfully pray for those things which seem to be different from GOD'S will.  
Fifthly, the Lord sometimes seriously changeth his comminations, for our prayers, as appears from Gen. 19.21. Esa. 38.2, 5. jonah. 3.10.  
Quest. 3 Is there any mutation or change in God, is not this plainly contradicted by Scripture? 1 Sam. 15.29. jam. 1.17.  
Answ. It is most true, that in the true internal will of God there is no mutation and change but we speak not of this, but of the external revelations, promises, and threaten of God, which are conditional, and consequently subject to mutation, according to the accomplishment, or non-accomplishment of the conditions. Deus non mutat voluntatem, Sed vult mutationem. Greg.  
Sect. 3 §. 3. Not as I will, but as thou wilt.]  
CHRIST our blessed Saviour in subjecting his will to the will of God, may occasion this Quaere.  
Quest. 1 To whom is the Will of man subject?  
The Will of man is subject to three superiors, namely  
First, it is subject to reason. And  
Secondly, it is subject to the Magistrate. Answ. And  
Thirdly, and above all it is subject unto God. And therefore wicked wilful men are justly punished by all these three; And  
I. They are punished by the sting of conscience, because they transgressed against reason. And  
II. They are punished by the Magistrate, because they disobeyed him. And  
III. They shall be punished by God, who will give them over to the tortments of hell: And therefore, we had need [with our blessed Saviour] submit and subject our wills to the will of God. CHRIST in thus praying [Not as I will Father, us as thou wilt] would teach us;  
That it is much better for us to give ourselves unto the Lord to be directed by him, Obser. then to draw him to our desires; that is, if the Lord from heaven should say unto us, when we are in any want, necessity, or distress, choose whether I shall do unto you, as seems best unto myself, or as you yourselves would, and I will do it; we should [with our Saviour in the text] say, Father not as we would, but as thou wilt, and as seems best in thy own eyes, Read for this purpose, Matth. 6.10. Luke 1.38. and 1 Peter 4.19.  
Why must we rather submit ourselves to the Quest. 2 will of our God, then draw him to our desires, Or, why must we rather desire that the Lords will may be fulfilled in us, than our own wills and desires satisfied?  
First, because God is infinite in wisdom, but we are fools; neither knowing Answ. 1  
I. What will come hereafter, or what a night, or the time to come may bring forth; whereas the Lord calleth those things which are not, as though they were, knowing as perfectly what will be hereafter, as what is now. Neither  
TWO Do we know, what is profitable for us for the present; we often praying for those things which are hurtful for us, Matthew. 7.9. james 4.3. But the Lord knows what is good, and what is evil for us: And therefore great reason there is, that we should submit our desires and wills to the will and good pleasure of our GOD, And  
Secondly, because we are weak in our judgements, Answ. 2 and of small discretion; therefore it is best for us to give ourselves unto the Lord to be directed by him. As infants and idiotes would exchange a treasure for a toy; so we naturally prefer the worst things most, and most earnestly desire that which is less worth desiring, and coveting more for that which seems good in show, then that which is good indeed; like our great Grandfather, who sold the earthly parradise for an apple.  
Thirdly, because naturally we savour too much Answ. 3 of earthly things; therefore we ought to submit our wills to the will of God, who is wholly divine and heavenly. And  
Fourthly, because we are [for the most part] Answ. 4 transported by our passions, and led away with our affections; as for example.  
I. We are often seduced by Revenge, ready to call for fire from heaven, when we are injured.  
II. We are sometimes led away with carnal love, as Abraham was to Ishmael, and Samuel to Saul, 1 Samuel 16.1. Thus jeremiah was prohibited to mourn for the people, jerem. 7.16. and yet notwithstanding this prohibition he weeps, Chap. 9, 1.  
III. We are sometimes transported too fare with zeal towards our brethren and friends; as we see in joshua, Numb. 11.27. and in john's Disciples, Mark. 9.38. john. 3.26. But the Lord  
First, is infinite in wisdom, and knows all things. And  
Secondly, is infinite in power, and can do all things. And  
Thirdly, is infinite in love, and cares for his children. And  
Fourthly, is infinite in purity, contemning earthly things. And  
Fifthly, is infinite in prudence and judgement, and cannot be misled, or seduced by affection. And therefore great reason there is, that we should submit our wills to the will of God, rather than draw God to our desires.  
Quest. 3 What is here required of us:  
Answ. 1 First, we must beg nothing peremptorily, but always 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 corporal 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 patiented waiting, until the Lord opens the prison doors.  
II. We must be moderate in our mourning and lamentation for sin; that is, although it be a horrible thing for any to be without a true sight and sense of their sins, yet we must take heed, that neither the sight nor sense of them, drive us to despair: we must feel our sins to be a burden unto us, yet we must not sink under it, but patiently brook it, as a corrosive and smarting salve, job. 7.20, 21, and 13, 15.  
III. We must be moderate in our desire to be freed from some temptation that lies upon us; that is, we must war against it undauntedly, and indefatigably, as jacob wrestled all night with the Angel, but yet we must be patiented until the Lord please to remove it.  
iv We must be moderate in our zeal to God's glory, not letting it boil over, or run beyond his bounds, Psalm. 74.10.  
Answ. 3 Thirdly, in all things we must commit ourselves to the good will, and pleasure of our good God.  
Quest. 4 How manifold is the will of God?  
Answ. Twofold, namely Revealed, and Concealed; or, secret, and disclosed.  
First, sometimes the will of God is Revealed, that is, he shows us what his will is; and here patience is required of us, 2 Sam. 12.20. job. 1.21. john. 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 learn absolutely to submit ourselves to the Lords will, not thinking ourselves wiser than the Lord.  
II. Those who submit to the will of God, with murmuring, which we call patience perforce; they seem to be contented, because they cannot help it, but if they could they would not be so patiented. But we must learn in all things to give thanks, 1 Thessaly. 5.18.  
Secondly, sometimes the will of God is Concealed and unknown: now here we must deny our own wisdom, and will, and choice, committing our ways unto the Lord, 2 Sam. 15.26. and 1 Pet. 5.7.  
How must we commend our ways unto God? Quest. 5  
First, some for answer hereunto distinguish between Answ. 1 Temporal things [which are to be neglected] and spiritual 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 seek for temporal and spiritual things negligently, and supinely; but this is to tempt God's providence; and therefore we must neither be careless and sluggish in our honest callings & vocations, nor in the exercises of Religion and means of grace.  
II. Some seek for temporal and spiritual things industriously; and these the Lord crownes.  
Here observe again what God forbids, and what he commands:  
First, GOD prohibits these three things; namely,  
I. The use of wicked means; we must not by indirect and evil courses labour to enrich ourselves, 2 Chron. 15.7. And  
II. Care; we must not be solicitously careful for the things of this life, Matth. 6. And  
III. Hope in the means in themselves; for although we must use the means which God hath apponited [because otherwise we tempt his providence] yet we must not trust in the means, or to the means; for that is to distrust his providence.  
Secondly, the Lord forbids not, but rather commands, these three things; viz,  
I. The use of the Means. And  
II. A desire of the end, and prayer unto him, to bless the means for the obtaining of the wished end. And  
III. Labour, and industry, 2 King. 13.19. that is, we must use the means for the obtaining both of temporal and spiritual things; and we must desire, that God would make them effectual means, that by spiritual exercises our inward man may grow up in grace, and by corporal exercises and employments, our estate may be bettered; for it is lawful to pray to God for a blessing upon our labours, and to prosper the work of our hands; and lastly, we must be industrious both in our temporal vocations, and in our spiritual actions and performances. Thus I conceive, that in these particulars Spiritual and temporal things differ not, but only in degree; For  
First, as we must use the means for the obtaining of spiritual graces: so also for the procuring of temporal blessings. And  
Secondly, as we must desire a blessing from God upon the use of spiritual means, for the obtaining of spiritual grace; so also upon temporal means the procuring of temporal blessings. And  
Thirdly, as we must be industrious in the use of spiritual 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 temporal things which concern our being or well being, in regard of our outward lives, or temporal estates. Only we must more earnestly desire, and more industriously endeavour, for Spiritual then Temporal things; as is plain from Matth. 6.33. Hebr. 12.4.   
Verse. 45 VERS. 45. Then cometh he to his Disciples, and saith unto them; Sleep on now, and take your rest. 
Quest. What doth our Saviour mean by these words, Sleep on now, and take your rest,  
Answ. These words may be understood two manner of ways; to wit,  
First, Per modum permissionis, by way of permission; as though he gave them leave to sleep a little, And  
Secondly, Per modum exprobrationis, by way of reproof, as if he would say, Is it now time to sleep, when my taking and apprehension is at hand? And this sense accords best with the following words, The hour is at hand, and the Son of man is betrayed into the hands of sinners, verse. 45.   
Verse. 48 VERS. 48. Now he that betrayed him, gave them a sign, saying; whomsoever I shall kiss, that same is he, hold him fast. 
Quest. Why did judas give them this sign, or, whence was it that he feared they would err in the Person of CHRIST, and apprehend some other in his stead, seeing he was so well known?  
Answ. 1 First, some say, because james the younger was most like unto CHRIST in the lineaments of the body; and therefore lest they should mistake Christ, and take james for him, judas (who knew them both perfectly) gave this treacherous kiss unto his Master;  
Answ. 2 Secondly, when they came to apprehend Christ, it was night; now although they had lights, and torches, yet they could not so clearly see as in the day time; and therefore that they might take the right person, judas gave this sign.  
Answ. 3 Thirdly, others say, this was done, because judas thought that CHRIST would hid himself, and get out of the way, when he saw that he was betrayed; and therefore he saith, whomsoever I shall kiss, that same is he, hold him fast: as if he would say, when you see me kiss one, know that it is he whom ye seek, and whom you are sent to apprehend; and therefore as soon as the token is given, take him, and hold him fast, lest he slip out of your hands, as often he hath escaped out of the hands of the jews.   
VERS. 49. 
Verse. 49  And forthwith he came to JESUS and said; Hail Rabbi, and kissed him. 
§. 1. Hail Rabbi.] Sect. 1  
It is most evident [although it be questioned by some] that every Rabbi in the days of our Saviour had Disciples, and that his own Disciples, and other wellwishers styled him by the name of Rabbi: for john's Disciples saluted john by the name of Rabbi, john. 3.26. And CHRIST al●o by the same name or title, john. 1.31. And judas his Master, God save thee Rabbi.  
§. 2. And kissed him.] Sect. 2  
Why did CHRIST permit himself to be killed and saluted by a traitor? Quest.  
First, some say, he suffers it, that hereby he Answ. 1 may provoke judas to repentance, and love. Carthus. s.  
Secondly, he permits it, for our example, to Answ. 2 teach us patience and meekness, and that we should not turn our faces from our enemies. And  
Thirdly, to teach us not to suspect until we Answ. 3 have true and evident grounds: judas was a public Disciple, but a private hypocrite, and traitor; and therefore CHRIST will not suspect him, until he have openly shown himself what he is.  
Fourthly, CHRIST came into the world clothed Answ. 4 with our nature, for this end to die for us, and by death to ransom and redeem us, and therefore he would neither decline his apprehension, nor his death, that we thereby might see, how willingly by his death he purchased our salvation.   
Verse. 51 52, 53. VERS. 51, 52, 53. And behold one of them which were with JESUS, stretched out his hand, and drew his Sword, and struck a servant of the high Priests, and smote off his ear. Then said JESUS unto him; Put up again thy sword into his place; for all they that take the sword shall perish with the sword. Thinkest then that I cannot now pray to my Father, and he shall presently give me more than twelve legions of Angels? 
§. 1. And behold one of them stretched out his Sect. 1 hand etc.]  
The Disciples seeing Christ their Master apprehended, ask him, if they shall smite with the sword?  
But Peter not staying for an answer, draws forth his sword, and smites off Malchus his ear: Which fact his Master doth not approve off, but reproves commanding him to put up his sword into his sheath.  
Why would not Christ permit his Disciples to defend him Vi etc. armis, with dint of sword? Quest.  
First, because all they which use the sword without a calling to use it, shall perish by it, Answ. 1 verse. 52.  
Secondly, because he needed not the help and Answ. 2 protection of men, verse. 53.  
Thirdly, because it was necessary that he should Answ. 3 suffer, according to the decree of his Father, ver. 54.  
Fourthly, because the Scriptures could not otherwise have been fulfilled, then by the death, and bloodshed of Christ.  
Sect. 2 §. 2. Put up thy sword into his place.]  
If the studious Reader would see this point handled, viz, That it is not lawful for a private man to murder an offender; and in what cases the Schoolmen have allowed it, and in what cases not; let him read Antonin. sum. part. 2. tit. 7. Cap. 8, §. 2. If the vulgar reader would be satisfied in the point, I refer him to Dr. Mayer upon Matth. 26.52. pag. 313, 314.  
Sect. 3 §. 3. Cannot I now pray unto my Father, and he would give me twelve legions of Angels etc.]  
If the Reader would know the derivation of this word Legion, and how many soldiers it contained; let him read Sylloge vocum exotic. pag. 174, 175. If the Reader shall observe some difference amongst the Evangelists concerning the place where Christ was judged, or the time when he was judged; and desire to see how they may be reconciled, I refer him to Pareus. s. Pag. 879, 880. and Dr. Mayer. s. pag 314, 315.   
Verse. 60.61. VERS. 60, 61. At the last came two false witnesses, and said, this fellow said, I am able to destroy the temple of God, and to build it in three days. 
Quest. Why doth St. Matthew call these two false witnesses, seeing our Saviour spoke some such thing as they said? john. 2.  
Answ. They are called false witnesses, because they changed both CHRIST'S words and meaning: for john. 2.19. he saith, Destroy ye this body, and within three days I will raise it up again; but they say, This fellow said, I am able to destroy this temple made with hands etc. See Muscul. s. pag. 574. b.   
Verse. 63 VERS. 63. But JESUS held his peace. 
Quest. Why did our blessed Saviour hold his peace, and not answer for himself?  
Answ. 1 First, because it was to no purpose to answer, he foreseeing and knowing that whatsoever he should answer they would calumniate, and pervert and carp at, yea condemn him notwithstanding.  
Answ. 2 Secondly, because the accusations which were brought against him were frivolous, and idle, and not worthy an answer.  
Thirdly, because the high-Priest who sat in Answ. 3 judgement was unworthy [by reason of his hypocrisy] of any answer or reply from Christ. Read Muscul. Pag. 576. a. b.  
Fourthly, because hereby he would teach us Answ. 4 meekness and patience in injuries, Carthus. s.   
VERS. 68 Prophesy unto us thou CHRIST, Verse. 68 who is be that smote thee. 
It is not unworthy observation, how maliciously the jews set themselves against the offices of CHRIST, who was anointed King, Priest, and Prophet: For  
First, they mock the Kingly office of Christ, Matthew. 27.19. when they put a crown of thorns upon his head for a Crown; and a reed into his hand for a Sceptre.  
Secondly, they mock the Priestly office, when they said, He saved others, let him now save himself, Matth. 27.40.  
Thirdly, they mock his Prophetical office in these words, Prophesy unto us thou Christ, etc.   
VERS. 75. 
Verse. 75  And Peter remembered the words of JESUS, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly. 
§. 1. And Peter remembered the words of JESUS.] Sect. 1  
How many things are required unto true repentance, or, of the truly penitent? Quest.  
Three things, as we may gather from this verse; Answ. namely  
First, they must remember the Lord, whom they have offended: for as the forgetfulness of God opens the door of the heart unto sin, so the remembrance of him opens the door unto repentance. And therefore this our Evangelist expressing Peter's repentance mentioneth his remembering of CHRIST'S words.  
Secondly, they must mourn and grieve, and repent, that they have offended so good and gracious a God: like Peter who weeps, and that bitterly.  
Thirdly, they must forsake the society of the wicked, who were the occasion of their sin: and like Peter, go forth.  
§. 2. And wept bitterly.] Sect. 2  
St. Ambrose, upon these words, is clear against Popish satisfaction thus, Lachrymas Petrilego, satisfactionem non lege. I read of Peter's Penitent tears, but not of his satisfaction.    

CHAP. XXVII.  
Verse. 3.4 VERS. 3, 4. Then judas which had betrayed him, when he saw that he was condemned, repent himself, and brought again the thirty pieces of silver to the chief Priests and Elders, saying; I have sinned, in that I have betrayed the innocent blood. And they said, what is that to us, see thou to it. 
§. 1. Then judas etc.] Sect. 1  
Before I treat particularly of the words in the Text, I will speak a word or two in general, and that,  
First, of judas, who was  
I. An Apostle, and endued with a miraculous Faith. And  
II. A Devil from the beginning, and an egregious sinner. And  
III. A covetous person, and hence for money became a Traitor. And  
iv A contemner of instruction, for he was often admonished.  
Secondly, of the History; where two questions come to be considered of; to wit,  
I. Why this History was not suppressed?  
II. For what end it is described by the Evangelist? Namely to show the anger of God.  
First, against murderers. And  
Secondly, against traitors. Of all these briefly.  
First, this traitor judas was an Apostle, one of the twelve, and not only a Disciple; greater (in regard of his place and office) than Nathaniel, Nichodemus, or joseph of Arimathea; and yet he was but a traitor; whence we may learn two things; viz.  
I. That a man may be eminent in place, and gifts, and yet fall away: yea rare and singular in grace, and yet fall into sin; as we see in Lucifer, Adam, Samson, Salom●n, David, Hezekiah, Asa, and Peter. And therefore the best must be careful to subdue their affections; and to watch over their actions, 1 Corinth. 9.27.  
II. That honour makes men forgetful of themselves, Hezekiahs' heart was exalted, and Nabuchadnezzar, Haman, and Saul waxed proud when they were promoted unto honour. Again judas wrought miracles and cast out Devils; for Christ gave power unto his Apostles to cast them out, Matth. ●0. 1. and judas is particularly named as well as the rest, verse 4. And therefore he had that power.  
Secondly, judas the traitor was evil from the beginning, yea a Devil incarnate, and a Son of perdition; and yet Christ permits him, and suffers him to enjoy his Apostleship. To teach us, That Christ suffers wicked men, even unto the harvest, Matth. 13.29.  
Thirdly, judas was covetous and carried the bag, hiding and cloaking his avarice, under a pretended love unto the poor. Whence we learn,  
That covetousness is a great sin, yea the root of evils; and covetous men are the brethren of judas, and the children of the Devil. Here observe four things; to wit,  
I. As Judas desired that all might come into his bag, and murmured because the precious Ointment was not sold (Mark 14.3. and john 12.3.) So coveteus men cannot endure that any thing should fall besides them, but labour to engross all into their own hands and power.  
II. As judas thought all too much which was bestowed upon Christ (as appears by the ointment poured upon his head) so covetous men think every thing too much which is given to the Church, or Churchmen, or any good uses.  
III As judas covered his covetousness with a pretence of love to the poor: so many covetous projectors and Monopolistes have, and still in many places do, pretend a gain to the Commonwealth, when indeed viperlike (by their Monopolies and projects) they eat out the bowels of the Commonwealth, only to enrich themselves.  
iv As judas betrayed his own Master, when it came to this, we will give thee to do it thirty pieces of silver: so the covetous man will sell Christ, and his own soul for money, as the Gergeseus did.  
How do covetous men sell Christ?  
First, when they despise Religion, and stop the Quest. 2 mouth or conscience, and extinguish the good motions Answ. 1 of the Spirit, they then sell Christ.  
Secondly, when they sell their brethren by destroying, Answ. 2 oppressing, supplanting, and deceiving of them, than they sell Christ.  
Thirdly, when they sell charity, the bond of peace Answ. 3 and break forth into suits, dissensions, debate, ranker, hatred, and the like, they then sell Christ.  
Fourthly, when they sell heaven, not hungering after it, or labouring for it at all, than they sell Christ, the Lord of heaven. And therefore we should beware of covetousness.  
Fourthly, this traitor judas was a contemner of counsel and instruction; for he was often admonished; as appears by these speeches, One of you shall betray me, and he to whom I give the sop, the same shall betray me; and thou hast said it; and woe be unto him by whom the Son of man is betrayed. Whence two things may be noted; to wit,  
I. That God calls an and admonishes before he judgeth and punisheth, Matth. 22.3, 4, 7.  
II. That many will not be fore-armed, though they have been forewarned, not be advised, though they have been admonished: as we may see in Pharaoh, Cain, the jews, Balthasar, Daniel 5.30. Jerusalem, Matth. 23.37.  
Fifthly, we have now to consider of the history, wherein two questions are considerable, viz.  
Why is not this whole History of judas betraying Quest. 3 of his Master wholly suppressed, seeing it was so horrid, desperate, and damnable a fact, at least, why was not his name concealed, as Herostratus his name was by edict, when he had fired that famous Temple of Diana▪ and as his name is, who first invented Gunpowder? Why doth St. Matth. mention it, seeing the holy Ghost spe●king of such monstrous wicked men, saith, Their names shall be razed out of Israel?  
First, fame is good, if it be a good fame, otherwise Answ. 1 not; for an evil fame is but infamy, and an evil name is a lasting disgrace, as we see by the names of Cain, Ahab, Achitophel, jezabel, Doeg, julian the Apostate, and divers others. Hence we say in a Proverb, He gave him a Judas kiss, and those who are perfidious we call them judasses, or jews. And thus the Lord would have this history written, for the greater infamy and disgrace of this graceless traitor.  
Secondly, the Lord would not have this History Answ. 2 concealed, because Christ's innocency, and unworthy death is much cleared hereby; he being acquitted by the mouth of the traitor himself, in this verse.  
Sixthly, why, or for what end is this History so Quest. 4 clearly described?  
I. To show us the fruits and effects of Covetousness, Answ. 1 that so we might beware of avarice itself. The only cause that we read of which moved judas to betray his Master was covetousness: & therefore we should avoid it with all our power, through liberality some have entertained Angels into their houses, yea Christ himself; but through covetousness some have expulsed CHRIST out of their coasts (as the Gergesines) and some have sold Christ unto death; as judas here did. Wherefore let the horribleness of the fruit make us abhor the tree.  
Answ. 2 II. This History was written to show us Gods anger against Murderers, such as judas was, he being a main a better in the death of CHRIST. Hence we may learn,  
Observe. That murder (as a great evil) is to be avoided and shunned.  
Quest. 5 Why must we so carefully beware, lest we fall into this sin of murder?  
Answ. 1 First, because it is contrary to God; for he gives life, and therefore he will not have the life of creatures to be taken away, but murderers take away life; whence Satan is called a murderer and Liar, john 8.44.  
Answ. 2 Secondly, because life is the best temporal gift which God gives unto man, and therefore the Devil saith, Skin for skin, and all that a man hath he will give for his life. Now a murderer robs him whom he murders of this most precious temporal blessing.  
Answ. 3 Thirdly, we had need carefully to avoid this sin, because God will not have it pardoned, or suffer it to be forgiven, Read Exod 21, 23. and Deuter. 19.13. Numb. 35.31. Hence jacob inveighes against, yea curses his Son's cruelty and murder, although it was done for to revenge that great indignity which was offered unto their Sister Dinah, Genes. 49.7.  
Answ. 3 III. This History was written to show us Gods anger against Traitors; for we read but of two that hanged themselves, and they were both traitors, Achitophel and judas. And therefore Solomon saith, I hate a Traitor.  
Having handled some generals concerning this history, it remains now that we should treat particularly of these two verses.  
Quest. 6 How many things are observable in these two verses?  
Answ. These two namely,  
First, judas his repentance, wherein we have three particulars observable, to wit,  
I. The occasion thereof, viz. when he saw that Christ was condemned. §. 2.  
II. The action; which is twofold, to wit,  
First, he repent him of what he had done, §. 3.  
Secondly, he made restitution of the money bacl again. §. 4.  
III. His confession, which is twofold; namely,  
First, he confesseth his own sin. §. 5.  
Secondly, he confesseth Christ's innocency. §. 6.  
Secondly, the Priests answer unto him; wherein two things are observable; viz.  
I. Their excuse of themselves, What is that to us? §. 7.  
II. Their laying the blame upon him. See thou to it. §. 8.  
Sect. 2 §. 2. When he saw that Christ was condemned.]  
What is meant here by Seeing? Quest. 1  
First, some by Video to see, understand Intelligo Answ 1 to perceive. or understand; as if the meaning of our Evangelist were, when he understood that Christ was condemned to death, etc. according to those phrases, Loquere ut videam, speak so that I m●y understand, and know what thou sayest: and Christ saw their hearts, that is, knew the thoughts of their hearts; as if judas before now knew not that Christ should die, or that his death was intended or aimed at, by the Pharisees. But this cannot be thus; For  
I. Christ had plainly foretold his death; The Son of man must be betrayed into the hands of sinful men, and crucified, and had told judas that it should be by him,  
II. The Scripture saith plainly; the Scribes and Pharisees sought to slay Christ; and judas hereupon asks, what will ye give me and I will betray him unto you (Matth. 26.15.) And therefore he could not be ignorant that his life was aimed at.  
III. If he were not guilty of the death of Christ, then why was his punishment so great?  
Secondly, to See, is to consider, or intently look Answ. 2 into the thing done; as if before, he had not sufficiently foreseen, the nature of the fact, the infamy that would follow the doer thereof, the end of the fact, and the wrath of God against him that did it, these things he had not observed, nor taken into his consideration before, but now he saw them most clearly, when the fact was done. Whence two things may be observed; to wit,  
First, that for the most part, men sinne inconsiderately, never considering what they do, till the deed be done; and then like fools say, Non putaram, I did not think it.  
Secondly, that the conscience is quicker sighted when the sin is committed than it was before: for although before sin, we see not the nature, fruit, or end of it; yet after sin we do, Rom. 6.21.  
§. 3. He repent.] Sect. 3  
What arguments, or signs, or shows of repentance, Quest. 1 may a Reprobate have?  
The Reprobate may have a certain repentance in him of sin; whereby, Answ.  
First, he doth acknowledge his sin. And  
Secondly, is pricked with a feeling of God's wrath for sin. And  
Thirdly, is grieved for the punishment of sin. And  
Fourthly, doth confess and acknowledge his sin. And  
Fifthly, acknowledgeth God to be just in the punishing of sin. And  
Sixthly, desireth to be saved. And  
Seventhly, promiseth repentance in his misery and affliction in these words, I will sinne no more. And all these it may be were in judas.  
Is not repentance good, hath not the Lord exhorted all unto repentance, and promised pardon Quest. 2 to every penitent person, Ezech. 18. Matth. 3. Acts 3.19. Why then is judas his repentance named and himself not pardoned?  
First, as there is a good and true repentance, so there is a bad and false, and therefore although Answ. 1 some repentance be good, yet all is not.  
Answ. 2 Secondly, repentance is divided into two parts; namely, humiliation and conversion,; mortification, and vivification.  
Answ. 3 Thirdly, the repentance here spoken of signifies only humiliation.  
Answ. 4 Fourthly, we divide humiliation; either  
I. According to the motion thereof. Or  
II. According to the moving cause thereof. Or  
III. According to the effect thereof.  
First, humiliation is divided according to the motion thereof; thus,  
I. There is a solitary or sole humiliation, when sinners are only dejected and cast down by reason of their sins.  
II. There is a humiliation conjoined with comfort, and a certain ere&ion of the Spirits to some joy.  
Quest. 3 Hath this humiliation always place in the righteous, or have the godly always some joy and comfort commixed with their humiliation?  
Answ. No, for often they are destitute of all hope and comfort for a long time, as Psalm. 32.6.  
Quest. 4 Do the godly than despair when they are destitute of this hope and comfort?  
Answ. There is a double desperation; namely,  
First, temporal, and this is incident to the righteous; as appears by job. 3. and David, Psal. 32. and 80.  
Secondly, final; and this the faithful never fall into.  
Quest. 5 What is required of the righteous in their humiliation, or when their consciences accuse them?  
Answ. They must inquire and see what manner of conscience it is; for there is a double conscience, viz.  
First, of sin; and this is good, yea we should labour to be sensible of our sins, and wish that our consciences would check us for sin. And  
Secondly, of the anger of God for sin; now the mouth of this conscience they must labour to stop, and not give way to this desperate fear, that God loves them not, but hates them, and is wrathfully displeased at them: For in their greatest humiliation they should say with job, Though the Lord kill me yet will I put my trust in him.  
Object. If the conscience should urge the Law, and anger of God against the transgressors thereof; they must thereunto oppose, Answ. the mercies of God, the merits of Christ, the promises of the Gospel, and that new covenant which hath been contracted and confirmed between God and them.  
Object. If this conscience should yet urge, that these things belong not unto them, they being carnal, and mundane; they must then give a double answer, viz.  
Answ. 1 I. If they have any signs of the truth of their repentance, and regeneration, they must express them. They must see if they have  
First, the testimony of the Spirit within, witnessing unto their Spirits, that they are the Children of God. And  
Secondly, if they be changed from what they were before, hating their former beloved sins, and loving holiness and virtue formerly not beloved. And  
Thirdly, if they love God, and be beloved of him, and assisted and guided by the holy Spirit in the paths of piety. For these signs will deceive none; and, therefore blessed are all they who can by these comfort themselves in the hour of temptation.  
II. If they cannot find these things in themselves, Answ. 2 they must then run unto the Sacrament with these promises. Those things which I have not as yet done, I will now do without any more delay; yea I will now (while it is said to day) conver● and turn unto the Lord, and then they may be safe, because the Lord hath said, That at what time soever a sinner doth repent he shall find mercy, Ezech. 18. and a Father hath said, That true repentance comes never too late.  
Secondly, humiliation is divided according to the cause moving it: For  
I. There is a humiliation which ariseth only from the horror of God's judgement, and vengeance. And  
II. There is a humiliation, which ariseth from the love of virtue, and the hatred of sin as sin, and from the hope of reward. But of this we have treated heretofore.  
Thirdly, humiliation is divided according to the effects thereof. For  
I. There is a humiliation which is without any good fruit or effect. And  
II. There is a humiliation which worketh true repentance, and converted unto God. Whence note,  
First, that the righteous only have this true humiliation, which is called conversion. 
l. Ezech. 18.21. Zach. 1.3. and Acts 3.19.  And  
Secondly, that the wicked may have the false humiliation; as we see in judas.  
§. 4. And he brought again the thirty pieces Sect. 4 of silver to the chief Priests and Elders.]  
In this Section two things are considerable; to wit,  
I. The thing brought bacl; viz. the thirty pieces of silver. And  
II. The action of bringing bacl; Reduxit, he brought again.  
First, the thing brought bacl was the silver pieces.  
What was meant by a silver piece? Quest. 1  
First, it hath no certain signification, but the Answ. 1 Hebrews take it for a shekel, as we may see, Zach. 11.12.  
Secondly, the Jews had a double shekel; Answ. 2 namely,  
I. The shekel of the Sanctuary, which was worth four drachmas. And  
II. The vulgar or common shekel, which was worth two drachmas.  
Thirdly, it is hard to determine or say certainly, Answ. 3 how much their drachmas or penies was in our money; for some say that a penny was worth six Drachmas, and some say that a Drachma was almost two pence.  
Fourthly, in our money some say that the Roman Answ. 4 penny was worth 4d. or 6d. as the marginal note saith, or but 3 pence as the marginal notes upon Matth. 18.28.  
Fifthly, it may suffice us to know, that it was Answ. 5 but a vile and base price for the life of a man, Zach. 11.13.  
Secondly, we have here his action of bringing bacl, where we see that he doth not bring a part of the money bacl, as did Sapphira, or Cain, who offered of the worst of his fruits, but he brings bacl all, even every penny that he received: and yet this satisfaction profits him not at all. To teach us:  
Obser. That satisfaction and restitution is not sufficient in itself to take away the sin committed, or to satisfy God's justice.  
Quest. 2 Is not Satisfaction good?  
Answ. There is a double satisfaction; to wit,  
First, a satisfaction due unto our neighbour, and is called restitution, and it is of the fact, not of the sin; and this is altogether, or by all meanes to be done, as principally necessary, with these exceptions, restrictions, and cautions, namely,  
I. Not as a satisfaction for the sin, for this we own unto God. Nor  
II. Through horror (as judas here did) but out of a desire to be reconciled unto our brother, and to satisfy him for the injury we have done, and to appease and pacify our own consciences. Nor  
III. Through some immediate necessity; for it may come to pass that he who hath done wrong unto his neighbour is not able to satisfy for the injury done: and in this case, God can save the sinner without restitution, if so be the offender do as much as in him lies. Now these conditions observed every greedy oppressor, and griping usurer, and deceitful person is bound to make restitution.  
Secondly, there is a satisfaction due unto our God; wherein two things are considerable; viz.  
I. Wherein this satisfaction consists: namely,  
First, not in oblations and pilgrimages. But  
Secondly, partly to the poor in Alms deeds; as Daniel counselled Nabuchadnezzar. And partly, to God, in repentance, and sincere sorrow, Acts 3.19. And  
II. These things are not to be done, as a satisfaction of God's justice for our sin. But  
First, as an argument of our obedience. And  
Secondly, as a testimony of our thankfulness.  
Sect. 5 §. 5. I have sinned.]  
We have heard of judas his Contrition, and Satisfaction, and now follows his Confession: which is twofold, viz.  
I. Of his own sin in this Section. And  
II. Of CHRIST'S innocence in the next.  
First, we see here that the Traitor's tongue witnesseth against itself, and that his Conscience cannot dissemble; to teach us,  
Observe. That an evil Conscience is worse than a thousand witnesses. Read Genes. 3.10. and 42.21. and 2 Sam. 24.6.10. Proverb. 28.1. Esa 57.20. and we shall find that an evil conscience is a continual fear and torment. Jnfinite (in a manner) are the humane examples, whereby this might be confirmed, but I will name but one or two.  
Bessus having slain his Father, and being afterwards banqueting with sundry Nobles, arose from the table, and beat down a Swallows nest which was in the chimney, saying, they lied to say that he he slew his Father; For his guilty conscience made him think, that the Swallows when they chatt●●●●, proclaimed his parricide to the World, Plut de sera vindict. Again  
Theodoricus the King having slain Boetius, and Symmachus, and being afterwards at dinner, began to change countenance, his guilty conscience so blinding his eyes, that he thought, the head of a fish which stood before him, to have been the head of his Cousin Symmachus, who bitten his lip at him and threatened him; the horror whereof did so amaze him, that he presently died. Sigonius de occid. imper. Again  
Nero that Monster of nature having once slain his Mother, had never any more peace within, but was astonished with horrors, fears, visions, and clamours, which his guilty conscience set before him, and suggested unto him. Imo latens in praedio, familiares suspectos habuit, vocem humanam horruit, ad catuli latratum, galli cantum, rami ex vento motum terrebatur; loqui non ausus, ne audiretur. Xiphil in Nerone, He suspected his nearest and dearest friends and favourites, he trembled at the barking of a Puppy, and the crowing of a Cock, yea the wagging of a leaf; and neither durst speak unto others, nor could endure others to speak unto him (when he was retired into a private house) lest the noise should be heard by some, who lay in wait for his life.  
How many ways doth the Conscience accuse sinners? Quest.  
Two manner of ways; namely, Answ.  
First, sometimes unto repentance; and that is, when the conscience of sin causeth and worketh true sorrow (never to be sorrowed of) in the heart of the sinner, 2 Corinth. 7.10. as it did in Peter, Matth. 26.75.  
Secondly, sometimes the Conscience accuseth unto vengeance, and eternal condemnation; as it did in Cain, Achitophel, and judas.  
§. 6. I have betrayed the innocent blood.] Sect. 6  
We may observe here how Christ was always absolute without any blame, or fault for the Pharisees durst not kill him, the Priests have no accusation to bring against him, only Caiphas saith, That it is necessary that one should die for the people, pilate's wife sends word that he is a righteous man; and Pilate himself saith, I find no fault in him, yea judas here pronounceth him innocent, and what say the high Priests and Pharisees unto him they do not answer, no, but he is a wicked man, but what is that to us? whence we may note,  
That God will always manifest the innocency of his Saints, and Servants. Observe. Read the History of joseph and Mephibosheth, 2 Sam. 16.3.8. and 19.29. and 1 King. 2.44. and of the three Children, Dan. 3. and of Paul, Acts 26.32, 28.  
§. 7. What is that unto us.]  
The Priests and Pharisees hire judas to betray Sect. 7 his Master, they consult with him how to take him, they procure false witness to come in against him, and yet when the fact and fault is mentioned and spoken of, than they excuse themselves. To teach us,  
That wicked men are always prone to excuse themselves; as we see in Adam, Evah, Saul, Observe. and Prov. 30.20.  
Sect. 8 §. 8. See thou to it.]  
Quest. What do the Pharisees mean by this phrase?  
Answ. 1 First, some understand hereby a proud rejection; as if they would say unto him, Mend yourself as you can.  
Answ. 2 Secondly, some understand hereby a certain accusation, or an implicit advice unto judas to accuse himself; as if they would say, If thou thinkest that thou hast sinned, then go and accuse thyself, that so thou mayst be cut of for thy wickedness. Whence we may learn a double practice, viz.  
I. The practice of the Pharisees, who reject judas when he comes unto them, though they had put him upon the work, to teach us, That they who persuade, urge, and hire men unto sin, will after thee deed done, leave them yea be more ready to accuse then excuse them, more prone to condemn, then to acquit them. And  
II. The practice of Satan is to be considered and observed in these Pharisees: For as they  
First, instigate judas unto this fearful and damnable offence. And then  
Secondly, when the offence is committed, labour to drive him to desperation. So the Devil doth  
I. Tempt men unto most horrible, and heinous transgressions. And then  
II. Labours to show them the ugliness of their sins, that so he may bring them (with judas) to final desperation.   
Verse. 5, 6, 7. VERS. 5, 6, 7. And he cast down the pieces of silver in the Temple, and departed, and went, and hanged himself. And the chief Priests took the silver pieces and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the Potter's field, to bury strangers in. 
Quest. 1 What may we learn from this desperate death of judas?  
Answ. In this History of the death and destruction of judas is propounded unto us,  
First, a glass wherein we may clearly see an example of God's anger; for as his mercy and clemency appeared in Peter, who was received into favour upon his true & unfeigned repentance, in the former Chap. for the comfort of all penitent persons; so in judas, his wrath, anger, and justice appears, for the terror and confusion of all impenitent sinners. And  
Secondly, a glass wherein we may clearly see an example of God's justice; for as he is no respecter of persons, but receives all into favour and mercy who truly repent, and lay hold upon CHRIST, so he spares none who reject Christ, or are impenitent, be they what they will; as we see in judas, who although he was an Apostle, and numbered amongst the twelve, yet was not spared, but most severely punished for his impenitency and hardness of heart. And  
Thirdly, a glass wherein we may clearly see the power of Christ; for although judas thought it a matter of no great danger, to betray this innocent Lamb; yet Christ in his swift vengeance lets him see, that justice sleeps not, neither any can free him from his hand, but in his just anger, and infinite power he gives him over to become a bloody butcher unto himself. And  
Fourthly, a glass wherein we may see the deceit and fraud of Satan; who before sin be committed makes it a matter of nothing, but afterwards lets us see the ugly face thereof unto desperation. And  
Fifthly, a glass wherein we may see an example, of fruitless, and unprofitable repentance; but of this we spoke before in the former verse, §. 3. question 1. And  
Sixthly, a glass wherein we may see an evil, conscience, who never ceaseth crying against the sinner until it have brought him to perdition and destruction, And  
Seventhly, a glass wherein we may read both the nature and fruit of covetousness; for as it leads men unto most notorious offences, so it ends and brings men unto most fearful judgements.  
How many are the causes of Desperation, and Quest. 2 what are they, that knowing them we may learn to avoid this fearful offence which judas here fell into?  
The causes of Desperation are many; namely, Answ.  
First, a shame to confess sin, or to have sin to be known; many are so confounded, when th●y think of the shame which will redound unto them, when some sin, they have committed is published; that to prevent it, they desperately cut the thread of their own lives.  
Secondly, the next cause of Desperation is the multitude of sins; many reviewing the Catalogue of their offences, find them to be in number numberless; the sight whereof doth so amaze and affright them, that they despair of mercy with judas in the text.  
Thirdly, another cause of Desperation is the greatness & enorm●ousnesse of the offence; many see some sin which they have committed to be so heinous, and horrible, that with this traitor they despair of mercy, and hasten vengeance by their desperate erterprises.  
Fourthly, the next cause of Desperation is the continuance in sin; many calling to mind how long they have wallowed in the puddle of iniquity, despair of mercy, and desperately lay violent hands upon themselves.  
Fifthly, another cause of Desperation is a certain pusillanimity of mind; for many considering the many and great works which God requires of them unto salvation, do utterly despair of heaven and like faint-hearted Cowards give over the work, and war unattempted, excusing themselves with the old proverb, Vni atque geminis praestat involvi malis, they may as well sit still, as rise and catch a fall; they may as well never undertake the task, as take it in hand, and be enforced to give it over again unfinished.  
Sixthly, the next cause of Desperation is a false imagination, or judgement of ourselves, and works; many are so sensible of their weakness and inability to serve the Lord, and so sensible of their lukewarmness in his service and work, and of the power and strength of temptation; that they are ready to despair, because if they belonged unto God, then undoubtedly they think that it could not, nor should not be thus with them. This cause hath place sometimes in the faithful, in whom it is only temporal, not at all final.  
Seventhly, another cause of Desperation is the weight of some temporal affliction; many being under some heavy burden of corporal calamity, think to free themselves from it, by putting a Period to their lives skipping thus (as the Proverb is) out of the pan into the fire, and passing from corporal pains to eternal punishment.  
Eighthly, the last cause of Desperation is Infidelity, many distrust of the truth of the promises, of the power and love of God, and of the value of CHRIST'S death; as though neither God nor CHRIST could nor would save them although they should repent, crying our desperately with Cain, My sins are greater than God can forgive.  
Quest. 3 What are the remedies against Desperation, or these causes thereof?  
Answ. The Remedy against this great evil is a sure trust and confidence in the mercy, love, power, and truth of God, who hath promised that his mercy shall be above all his works, and above all our sins, if we will but repent. And therefore let us learn and labour truly to repent and turn from our sins, and we may find hope and comfort, and be assured of mercy and favour. More particularly,  
First, if the shame of the world terrify us, then let us remember, that if men condemn us for sin they will commend us for repentance; yea this shame i● temporal, but the infamy of desperate persons is perpetual, and eternal; and although men blame them for sinning, yet God will pardon them, and blot all their sins out of his remembrance; wherefore they need not set by the shame of men, if they have the praise of God.  
Secondly, if the multitude, and magnitude of our sins, come into our remembrance, let us repent us of them, and be truly sorrowful for them, but not despair; because the mercy of God is infinite, and the merits of Christ are of an infinite value and worth, and his blood (which was shed for penitent sinners) is sufficient to purge us from all our sins.  
Thirdly, if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sin, then let us remember, that the time of our former ignorance God will not regard, but willingly pass by, if now from henceforth we labour to redeem the time, devoting ourselves wholly up to the service of our God.  
Fourthly, if we begin to despair, and doubt, that we shall never be able to do that which God requires of us unto salvation; then remember; Conanti aderit Deus, God will be present with us if we do our endeavour; yea he will accept of the will for the deed, if he see that with our minds we serve the Law of God, yea he will give us both the will and the deed, and enable us in some measure to do those things which he requires of us, if in sincerity of heart we desire, and endeavour to serve him.  
Fifthly, if we be dejected, and plunged into the pit of sorrow, through the sense of the weakness of grace, and the strength of corruption in us; we must then remember that the Lord hath promised to strengthen the weak, and to cause the barren to bring forth, and to feed and nourish babes, until they come to strength, and to the measure of perfect men. And he is faithful in his promises, and tender in his affections unto all his children, & will neither quench a smoking flax, nor break a bruised reed, nor reject nor cast off any of his babes, because they are sick and weak.  
Sixthly, if the sense of any heavy affliction, lying upon us, be ready to sink us in the Whirlpool of desperation, let us then remember, that  
I. The dear children of God have endured longer and heavier afflictions than we have, or do; as we may see in joseph, job, and David.  
II. That afflictions do attend all those who would be saved, yea that they who would come unto heaven must suffer affliction; it being given unto them to suffer, Philip. 1.29.  
III. That God will lay no more upon us than he will enable us to undergo. By these and the like meditations we must strengthen and arm ourselves against doubting and desperation.   
VERS. 9, 10. 
Verse. 9.10.  Then was fulfilled that which was spoken by jeremy the Prophet, saying; And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: and gave them for the Potter's field, as the Lord appointed me. 
Then was fulfilled that which was spoken by jeremy the Prophet] 
Sect.   
From what Prophet, or place doth the Evangelist Quest. 1 cite these words?  
First, for answer unto this & the next qu. I would Answ. 1 entreat the learned Reader to view these Authors; August de cons. Evang. 3.7. et Hier. s. et de oped. gen. Interpretandi, Origen. s. Euseb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 20. Chrysost. s. 2 Timoth. 3.8. Comest. histor. Evang. cap. 161. page 240. Erasm. s. Beza, s. Mayer s. Scharp. symph. proph. et Apost. page 337, 338. loc. 114. jun. paral. 48. Chem. harm. part 2. Gerard. Fol. 88, 89. Weemse of the judicial law of Moses, lib. 1. cap, 30. page 112, 113.  
Secondly, some say that the words recited here Answ. 2 by the Evangelist, are taken both from jeremy and Zachary. This is disliked & rejected by junius and Scharpius, but approved as the most true opinion by Gerard, Mayer and Weemse, and will appear by and by to be such.  
Thirdly, some say, that these words are taken Answ. 3 out of some Apocryphal Book of jeremy; and of this opinion were both Hierome and Origen; but it is both refused and refuted, by junius, Scharpe, Gerard, and Mayer.  
Fourthly, some say, that the Evangelist borrowed Answ. 4 these words from some unwritten Traditions. Or  
Fifthly, that he learned them from some divine Answ. 5 revelation, Chrysost. gives these two reasons, thinking them both satisfactory, but Ger. dislikes both.  
Sixthly, some say, that St. Matthew took them Answ. 6 only from the Prophet jeremy, or from the Septuagints interpretation of jeremy 32.9. And Sharpe inclines to this, giving these reasons for this opinion, to wit,  
I. Because the seven sickels, and ten pieces of silver mentioned by the Prophet, are the same with the thirty pieces of silver here mentioned. And  
II. Because in both the places mention is made of the buying of a field. And  
III. Because the Prophet (as well as the Evangelist) had said, that this field should serve to bury strangers in, that is, those who were now strangers, but should afterwards return from captivity: This opinion is also named by Gerard, and by him neither allowed nor disliked, but barely recited: but it will appear false by and by, and is utterly rejected by junius.  
Answ. 7 Seventhly, some say that this our Evangelist took these words only from Zachary. 11, 12, 13. And of this opinion is Beza in show, but junius directly, and divers others.  
Quest. 2 Seeing that these words recited by St. Matthew are not named by jeremy, but by Zachary, whence come it that the Evangelist names jeremy [Then was fulfilled that which was spoken by the Prophet jeremy] and not Zachary?  
Answ. 1 First, hereunto some answer that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mere forgetfulness in the Evangelist (the holy Ghost permitting it) who through the fault of his memory took jeremy for Zachary: of this opinion is St. Augustine, but is justly refuted both by junius, Sharpe, Gerard, and Mayer.  
Answ. 2 Secondly, some say, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an error or mistake in the Scribe, or writer of the Evangelist, Now the Scribe transcribing this Gospel might be mistaken two manner of ways; namely, either  
I. Because in their abbreviations, or, contraction of voices (much used by the Greeks' in their writing) the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an error easily fallen into. Or  
II. By adding the name of jeremy. For  
First, the Syrian Paraphrase (which is well nigh if not altogether most ancient) hath only the Text [They took the thirty pieces of silver etc.] but no name at all. And  
Secondly, (some Glos. ordinar. s.) say, that many Greek Copies have not the name of jeremy, but only, the word Prophet: Then was that fulfilled which was spoken by the Prophet, saying, etc. This answer is given by Hierome, Eusebius, Erasmus, and leaned unto by Beza; but denied by junius, Sharpe, Gerard, and Mayer.  
Answ. 3 Thirdly, some answer, that all the words recited by St. Matthew in this place, were written by the Prophet jeremy, and when this Gospel was writ were extant in the Hebrew Text; but now by the malice of the Jews are obliterated. This conceit went for currant both with Eusebius and justin, as Gerard saith, but is justly refelled by him.  
Answ. 4 Fourthly, Augustine answers, that St. Matthew citys these words as written by jeremy when indeed they were written by Zachary, because all the Prophets had as it were but one mouth; and therefore whatsoever was written by some one of them, might be said to be written by any one of them: as if all their Prophecies had come out of one man's mouth, and that any thing spoken by any one of them, is common to all, and that all things spoken by them all, are proper to any one. But this answer is not without cause misliked by Dr. Mayer.  
Fifthly, some say that Zachary being instructed Answ. 5 by jeremy wrote it; and therefore Jeremy is here mentioned; both junius and Sharpe incline to this answer, at least, say nothing against it, but Dr. Mayer rejects it, because Zachary living 100 years after jeremy could not be instructed by him.  
Sixthly, others say, this was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. 6 according to the opinion of the people, amongst whom there was great expectation of jeremiah to come again; as we may perceive by that answer of the Disciples, when Christ demanded, Whom do men say that I am? Some say jeremy, or one of the Prophets. But this is refuted both by Sharp and Mayer.  
Seventhly, some say that Zachary had two Answ. 7 names; viz, Zachary and jeremy, as many more among the Hebrews had; as for Example. Achimelech and Abiathar; jochanan and joachaz; Penuel and Chareph; joach and Ethan; and many more. This answer of all the rest is best liked by junius, Erasmus and Sharpe, but is disliked by Gerhard and Mayer. Indeed if it were certain that Zachary had two names, this answer would sufficiently clear the doubt, but seeing the name whereby he was most known, (yea altogether known, for any thing written in the Scripture to the contrary) was Zachary, me thinks St. Matthew should not, leaving that name, call him by another, whereby he was not formerly called or known. I have been brief in all these answers, because I adhere to none of them all; if any desire better information concerning them, let him consult with the Authors and places mentioned before, quest. 1. answ. 1.  
Eighthly; Gerhard, Weemse, and Mayer, answer Answ. 8 that here two Prophecies are joined together by our Evangelist; and because I rather subscribe to this, than any of the other answers; I will therefore a little more enlarge it, than I have done any of the other. Here then observe with me these three things; namely  
I. The mention of the thirty silver pieces here, is taken from Zachar. 11, 12, 13. and the buying of the field from jeremiah. 32.7. etc. for in the Septuagints translation of Zachary, there is nothing almost but the 30. pieces of silver given, of the words here used, and that was the translation then in use amongst all men, For after this the words are these, The Lord said unto me, put them to the founder, and recount; if ought be tried, as I am tried of them, and I took the thirty pieces, and put them into the house of the Lord to the founder. But here it is, I gave them for a field of the Potter, as the Lord commanded me. But now if we take in that of jeremiah, there is a field appointed to be bought, and the evidence is commanded to be put into an earthen Pot, and hidden for many days. And so the first words here used seem to be taken out of Zachary, but the last out of jeremy; who may be said to have bought a Potter's field because he bought a field, and caused the evidence to be laid up in a Potter's pot.  
II. The new Testament citeth two places out of the old oftentimes, to make up one testimony; Or, it is the manner of the new Testament to make up one testimony of two cited out of the old Testament, although written in divers places in the old Testament: As for example, St. Peter, Acts. 1.20. maketh up but one testimony of divers places collected out of the Psalms, 69.17. and 109.1, So 1 Peter, 2.7. is made up of divers testimonies out of the Psalm. 118.22, and Esa. 8.14. So CHRIST, Matthew, 21.5. maketh up one testimony out of Esay 62.11. and Zachar. 11, 11. So Matthew. 21, 14. is made up of Esa. 56.7. and jerem. 7.11.  
III. The new Testament in citing of two Prophets, expresseth him who hath the chief part of the testimony; or, it is the manner of the new Testament, when testimonies are cited out of two, they leave out the one, and express only the other, and they cite the whole testimony as written by one. As for example in Matthew. 21.5. there is a testimony cited out of two Prophets, yet they are cited out as one testimony. It is cited out of these two Prophets, viz, Esa. 62.11. and Zachar. 9.9. and yet the Evangelist saith, That it might be fulfilled which was spoken by the Prophet; the first words are esay's, the latter Zacharies', and yet they are cited, as if they were the words of Zachary. So Mark. 1, 2. As it is written in the Prophet; this testimony is written both in Esay and Malachy, Behold I send my Messenger before thy face, etc. yet Matthew. 3, 3. Esay is only cited, and not Malachy.  
Quest. 3 If it be thus, that this testimony of St. Matthew is made up of the saying of jeremy and Zachary, then why doth St. Matthew rather cite jeremy then Zacharie?  
Answ. 1 First, because jeremiah was the most famous of the two, he is named, and the other omitted, and left to be searched out by the diligent Reader.  
Answ. 2 Secondly the Evangelists scope is to give a reason, not so much why CHRIST was bought by the Scribes and Pharisees, as of the field which was bought for such a price; now Zachary speaketh nothing of the field that was bought; and therefore it had not been pertinent for the Evangelist to have brought in the testimony of Zachary here.  
Object. The testimony of this our Evangelist agrees neither to the place of jeremy, or Zachary, but is different from them both. And therefore cannot be taken from them.  
Answ. St. Matthew doth usually take liberty (so that he keep him to the sense) to use other words, for the greater evidence to the thing intended. In the thirty pieces of silver given for Zachary, a poor price for one of that worth, was mystically set forth, how meanly the head of all Prophets, Christ JESUS should be valued: In that he was appointed to bring them to the house of the Lord, was set forth judas his bringing bacl again of his thirty pieces to the chief Priests: and in that jeremiah is commanded to buy a field, &c: is set forth the Potter's field bought with this money to bury in.   
VERS. 12.13. 
Verse. 12 13.  And when he was accused of the chief Priests and Elders, he answered nothing. Then saith Pilate unto him, Hearest thou not, how many things they witness against thee? 
What was Christ accused of unto the Governors by the Scribes and Pharisees, Quest. and chief Priests?  
The heads of the Accusations which were laid against our Saviour by them were these; viz, Answ.  
First, that he taught and preached without any lawful calling thereunto, Matth. 21. And  
Secondly, that he made himself the Messiah, Luke 23. john. 17.10. And  
Thirdly, that he affirmed, that he was the Son of God, yea equal to God the Father, john. 5.8. Matth. 26. And  
Fourthly, that he disturbed, and went about to abrogate that religion which was instituted by Moses, according to the word of the Lord; and laboured to seduce the people, Luke 23. And  
Fifthly, that he taxed their ceremonious observations (besides the law) and their superstitions, in the mean time receiving of sinners, and eating with them, and condemning the righteousness of works, or salvation by or for works, Matthew 5. Luke 15. Add  
Sixthly, that he broke the Sabbath day, healing sick and weak men therein, Matth. 22 Luke 6.13 l And  
Seventhly, that he took upon him to forgive sins unto those who were penitent, Matth. 9 And  
Eighthly, that he said, he could destroy the Temple, and rebuild it in three days, john. 2. Matth. 26.   
VERS. 19 
Verse. 19  When Pilate was set down on the judgement seat, his wife sent unto him, saying; Have than nothing to do with that just man: for I have suffered many things this day in a dream, because of him. 
§. 1. I have suffered many things in a dream.] Sect. 1  
Here it may be demanded, Is there any truth Quest. 1 or certainty in dreams?  
First, some of the Philosophers viz, Protagoras, Answ. 1 with other Stoics, answer hereunto, that all dreams are true; but this opinion is proved false by Dr. Willet upon Daniel, Chap. 1. quest. 44. pag. 31.  
Secondly, some Philosophers held the contrary Answ. 2 opinion, that no credit was to be given to any dreams at all, as Xenophanes, Caliphonius, and the Epicures; for seeing all dreams were of the same nature, and some were vain, and frivolous, all must be held to be so. Again say they, if there were any certainty in dreams, they must proceed from some certain causes: either God, or nature: but it is not like, Deum obire lectos dormientium, that God should compass men's beds, when they are a sleep and cast dreams into their minds; and nature is the cause of order, but in dreame● there is confusion and disorder. But the falseness of this Answer appears by those which follow.  
Thirdly, all dreams are not of one nature, Answ. 3 therefore it followeth not, if some be vain, that all are. But of this by and by, in the second and third Question.  
Answ. 4 Fourthly, God's providence watcheth over men both waking & sleeping; he passeth not from place to place, but being in heaven beholdeth all things, and doth whatsoever it pleaseth him in heaven and in earth.  
Answ. 5 Fifthly, nature worketh certainly and orderly, when it worketh by certain and settled causes: variable and turbulent causes must bring forth the like effects: but true and divine dreams are most certain, constant, and orderly, as proceeding from him who is the author of order.  
Answ. 6 Sixthly, as there are some vain and Fantastical dreams procured by men's distempered humours, in their bodies, or their disordered and unsettled imaginations in their mind; so there are Profound, divine, and holy dreams, (of which by and by) which have their evident signification, and sure effect.  
Quest. 2 Again we may move this Question, Whether any divine dreams have been sent by God at any time unto heathens or no? or, whether Gentiles may have divine dreams?  
Answ. 1 First, some divide dreams thus; namely  
I Into natural dreams, which arise from our natural constitution. And  
II. Into diabolical dreams, which are suggested by the devil, and are delusive, and attractive unto evil. And  
III. Into divine dreams, when the Lord by dreams doth admonish us either of something which is to be done, or to be be left undone: and thus he hath admonished both jews, Gentiles, and Christians; as we may see by these examples: God warns Abimelech by a dream not to touch Sara, and Pharaoh of the famine, and Nebuchadnezar of his fall, or humiliation and the wise men not to return to Herod. He admonished joseph in a dream to flee into Egypt, and Esaiah of the Babyl●nish Captivity, and jeremiah of the destruction of the City. He admonished St. Paul in a dream to go to Macedonia, Acts. 16.9. and of the shipwreck and safety of him and his company, Acts, 27, 23, 24.  
Answ. 2 Secondly, God manifests and declares his will by visions and dreams oftentimes to the heathens; and that for a double cause; to wit,  
I. To teach them, that his providence doth extend itself, and belong unto, both high and low, both those who are within the Church, and those who are without. And  
II. For his Church's sake, unto whom he doth good oftentimes by the Ministry of those who are without the Church. And thus it is evident, both that there is truth and certainty in many dreams which heathens have, and also that sometimes they have dreams sent from God for the admonishing either of themselves or others, either for the doing, or leaving undone something.  
Quest. What may we judge of this dream of pilate's wife?  
Answ. 1 First, some answer, that this dream of pilate's wife, was diabolical, or from the devil, as though he had laboured thereby to hinder the death of CHRIST, and consequently our salvation.  
Secondly, some answer that her dream was natural, and neither from the Spirit of God, nor Answ. 2 from Satan, but was occasioned merely by the things which she had heard before of CHRIST.  
Thirdly, some answer that it was a divine Answ. 3 dream, viz. suggested by the Spirit of God. Indeed I verily believe that it was from the Lord immediately, and that, both to admonish her and her husband Pilate, and also to serve for a further manifestation of CHRIST'S innocence;   
VERS. 21, 22, 23. 
Verse. 21 22, 23.  The governor answered and said unto them; whether of the twain will ye that I release unto you? they said, Barrabbas. Pilate said unto them, what shall I do then with JESUS, which is called CHRIST? they all said unto him, let him be crucified. And the governor said, Why what evil hath he done? But they cried out the more, let him be crucified. 
§. 1. And they said, Barrabas.] Sect. 1  
A little before Immanuel Tremelius died, some that stood by desired to hear his Novissima, or last words, whereupon he cried out, Vivat Christus & pereat Barrabas, Let CHRIST live, and let Barrabas die; which was a joyful speech, it showing that although he was a jew, yet now he disclaimed judaisme, and was unlike to these jews who cried, Let Barrabas live, and Christ die.  
§. 2. Quid faciam, What shall I do with Sect. 2 JESUS who is called CHRIST?]  
The scope of pilate's question was, that he might free CHRIST; whence it may be demanded,  
What did Pilate to deliver Christ? Quest. 1  
First, he took the occasion of the Feast, when Answ. 1 of necessity he must release one; he examined Christ at this time, hoping that they would (hearing his innocenc● O) have desired him to have been let lose unto them.  
Secondly, he conjoins Christ with wicked turbulent Answ. 2 Barrabas, hoping, that they would undoubtedly rather desire that Christ should be released than he,  
Thirdly, he confesseth that Christ is innocent, Answ. 3 and pleadeth hard for him. And  
Fourthly, when he cannot prevail with them, Answ. 4 he washeth his hands.  
Why did Pilate all these things for Christ, or Quest. 2 in his behalf.  
First, that he might be famous for a righteous Answ. 1 governor, or, lest he should be accounted an unjust judge: and thus after him did Festus, Acts. 25.16. and Faelix. Acts. 23.35.  
Secondly, the motion of his own conscience Answ. 2 within did partly dream him to these things, 2.14, 15.  
Thirdly, his wife being admonished in a dream, Answ. 3 and sending to fore-warne him, was partly a cause, why he did these things for Christ; certainly he did not altogether contemn the admonition of God. Now these three things were good in Pilate, but they were but such generals, as may be in any reprobate.  
Fourthly, there was yet another cause, why Pilate laboured to release Christ, and that was, because Answ. 4 God would have the innocency of Christ to be confirmed and confessed even by the Judge who condemned him, that so it might manifestly appear unto all, that Christ suffered not death for his own fault, but for ours.  
We see here that there was some good things, and good thoughts in Pilate at the first, but at last he is corrupted, and condemns CHRIST, deal justly indelivering him to be crucified into his enemies.  
Observe. Whence we may observe, That a good inclination is not sufficient in a Magistrate, without a constant resolution; or a Magistrate must desire to judgement, and nothing must cause them to do the hands of otherwise.  
Quest. 3 Why must Magistrates be so resolute in their purpose of passing righteous judgement?  
Answ. Because otherwise they shall have many hindrances and many impediments. As for example.  
First, if they be weak and flexible, than they shall be overcome by importunate prayers and suits.  
Secondly, if they be covetous, than they shall easily be misled with bribes, or hatred, or love, etc.  
Thirdly, if they be ignorant either juris or facti, of the offence, or punishment allotted for such or such an offence, than they will most easily be deceived in judgement. And therefore it behoves Magistrates thus to corroborate, and strengthen themselves; namely  
I. With conscience and knowledge, both of the laws of God, and of the laws of the land. And  
II. With circumspection, doing nothing rashly, but all things with mature deliberation. And  
III. With an immunity, and freedom from covetousness, hatred, malice, rancour, respect of persons, paritality and 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 speak not of him at this time.  
Answ. 2 Secondly, the chief Priests, and Elders of the jews; 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 than the praise of God, and the glory of the world, more than the glory of God, john. 12.42. and 5.44. They saw that Christ derogated much from them, and spoke much against them; and therefore they envy Christ, and frequently calumniate him.  
II. Modus, the manner of procuring Christ's death, and that was corrupt, for they suborn 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 seeks no corners, but Answ. 2 delights to go 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 evil cause, or, an evil 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 sin, which is twofold; to wit,  
First, in constancy; for not long before this, they would have made Christ a King, john. 6.15. and strawed their garments in his way, Matth. 21.8. crying Hosanna, verse, 9: but now they cry, crucify him, crucify him. And  
Secondly, a desire of pleasing their Elders and Governors, who persuaded them unto this. Christ certainly was not odious unto the common people, but yet whilst they basely seek to please their high-Priests and Elders, they neglect both equity, their own salvation.  
II. The blackness, and horribleness of their offence; which shows itself in these things; vi●,  
First, they had two testimonies, from which they might, and aught to have considered something; namely  
I. Divine testimonies; as for example, a Prophetical speech, search the Scriptures, for they testify of me, john. 5.39 yea a living voice 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 devil himself, Mark. 1.24. yea many times CHRIST let them see (if they would have observed it) that the secrets of their hearts were not kept secret from him. Now these things they should seriously have considered, before they had cried Crucify him.  
II. Humane testimonies were not wanting unto them, if they had observed them; and those were Christ's works: the works (saith he) which I do testify of me, john. 5.31. He cast out of devils, he cured the sick he quickened the dead, he enlighteneth the blind, he opened the ears of the deaf, 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 john. 4.26. Luke. 5.17. and john. 3, 2. Now these they ought to have considered. And  
Secondly they preferred Barrabas before Christ, a murderer before the Lord of life, a seditious turbulent person before the Prince of peace. When men (say they john. 2.) are ●runke then the worst wine pleaseth the ; so when men are drunk with sin, and besotted upon, it than they will receive Theudas and Iud●s Galilaeus for the true Messiah, than they will think Simon Magus to be the great power of God, and then with the Gergesens they will prefer 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 evil, or to witness any evil against him.  
Sect. 4 §. 4. What evil hath he done?]  
Quest. 1 Pilate here propounds the question, Whether Christ have done any evil or not? And  
Answ. 1 First, he answers hereunto himself, that for his part he finds no evil in him. And  
Answ. 2 Secondly, Christ in answer hereunto appeals unto their own conscience; which of you can accuse me of sin, john. 8. And  
Answ. 3 Thirdly, the common people once answered, He hath done all things well, and nothing amiss: And therefore there was great reason why Pilate should ask this question, and thus seek to free CHRIST from their hands, and power.  
Quest. 2 What good did Christ?  
Answ. 1 First, in general 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 temporal 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 down doing good, the Lord being with him, Acts. 10.38. And  
iv He stilled the raging waves of the Sea. And  
V He said those who were hungry. And  
iv He raised up the dead unto life. Now if there had been no greater works done by Christ then these, yet who would have lost such a treasure and rich Magazine of all temporal blessings, if they could have kept it?  
Answ. 3 Thirdly, but besides these there were spiritual 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 offered by him, unto all who with hungering affections long for him. The spiritual graces and benefits which the Jews might, and we may have by Christ are many, and great, and of unvalued worth: as for example.  
I. Christ reform Religion, and taught the whole counsel of God, And  
II. He reconciled us unto God, that in him we might have peace. And  
III. He caused Satan to fall as lightning from heaven, and destroyed all his works. And  
iv He sends his holy Spirit unto us whereby we are regenerated and sanctified. And  
V He hath taken away the veil, 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 fullness we all receive grace for grace, john. 1.16. And  
VIII. By his Resurrection and Ascension, he hath sealed unto us our Resurrection and ascension (with him) unto life eternal. And therefore no wonder if Pilate saith, What evil hath he done? seeing he was no other but a rich treasury of all grace and virtue.  
§. 5. But they cried out the more, crucify Sect. 5 him, etc.]  
It may here be demanded, Quest what manner of answer this was, which the people gave unto pilate's question, in the former words?  
First, it was an absurd reasonless answer: for Answ. 1 Pilate inquires after CHRIST'S fault, and they answer they would have him punished: He saith, What evil hath he done, and they say Crucify him: they object nothing against him and yet cease not crying to have him punished. And  
Secondly, it was a troublesome, rude, unmannerly, Answ. 2 and importunate answer, to desire a man's death, whom they could not justly tax or accuse of any evil, yea to desire it with an unamimous consent, and to bawl for it with one mouth and mind, and to answer (at least implicitly) ●e hath done no evil, but what of that? Let him notwithstanding be crucified.   
VERS. 24, 25, 26. When Pilate saw, Verse. 24 25, 26. that he could prevail nothing, but that rather a tumult was made, he tocke water, and washed his hands before the multitude, saying; I am innocent of the blood of this just person: see ye to it. Then answered all the people and said; His blood be on us, and on our children. Then released he Barrabas unto them, and when he had scourged JESUS, he delivered him to be crucified. 
§. 1. He washed his hands.] Sect. 1  
How many sorts of washing of hands were there amongst the Jews? Quest.  
There were three sorts in use amongst them; Answ. viz. First, Pharisaical and superstitious; now this was reproved. And  
Secondly, Ordinary for outward decency; and this was allowed. And  
Thirdly, in token of innocence, and this was commanded the Elders of the neighbour Cities in case of murder, Deuter. 21.6. And this is that washing, which Pilate here practiseth, and unto this the Prophet David alludes, Psal. 26.6. I will wash my hands in innocence, and so I will compass thy altar.  
§. 2. His blood be upon us, and upon our children.] Sect. 2  
What may we learn from this answer of the multitude? Quest.  
First, we may learn hence the custom of the Answ. 1 Jews in capital offences, viz; The judges and witnesses (when sentence of death was pronounced against the malefactor) did put their hands upon the condemned persons head, saying, Sanguis tuus super caput tuum; Thy blood be upon thine own head. Now unto this the people have reference in these words, His blood be upon us, and upon our children. As if they would say, Be not thou so scrupulous to judge an offender, for if thou think est thou dost an unjust thing, let the vengeance of his innocence fall upon us and our posterity.  
Secondly, we may learn by that which followed, that this their answer was of a deep dye, and Answ. 2 a loud cry. For in that great and terrible siege of jerusalem there died by the famine and pestilence an innumerable number; by fire and sword. 1000000. 2000 were found, who either killed themselves, for one killed another, 7900 were taken Captives; whereof 7000 were sent into Egypt, and some were slain, and some reserved for triumph, and all those who were 16. years of age or under, together with many other of the common sort; Caesar sold for thirty a penny; that as they (or their Fathers) sold CHRIST for thirty pence, so thirty of them (by the just judgement of God) were sold for a penny 
(o) patriarchs, pilgrimage pag. 48. fine.  If the Reader would see this illustrated to the life, and what heavy judgements followed the jews, after this loud crying cry of theirs, and how they were cursed in their souls, and bodies, and persons, and land, and estates; Let him then read Mr. Weemse. his 4. degenerate Sons. Page. 328, 329, 330. etc.  
Answ. 3 Thirdly, we may learn hence, that sometimes God answers and plagues wicked men even according to their own wicked desires, and curses upon themselves. For the better understanding hereof observe, that in the Market place in jerusalem, close by pilate's house, stood a high seat or Tribunal, made of fair stone curiously wrought, on which Pilate taking water, washed his hands before the people, saying, I am innocent of this man's blood; unto which the people cried, His blood be upon us and upon our children: which afterwards fell upon them (by God's appointment) according to their own wish. For in the same place, and close by the same seat, were two bloody massacres executed upon them, the one by Herod. [because they would not give him money out of their Treasury (which they called Corban) for the making of a watercourse] and the other by Florus General of the common soldiers, and this was more cruel and barbarous by much than the former.   
Verse. 28 29, 30. VERS. 28, 29, 30. And they stripped him, and put on him a scarlet robe: And when they had plaited a Crown of thorns, they put it on his head, and a reed in his right hand; and they bowed the knee before him, and mocked him, saying, Hail King of the jews. And they spit upon him, and took the reed, and smote him on the head. etc. 
Quest. What may we learn from the passion, and suffering of CHRIST upon the cross?  
Answ. The Lessons which we may learn hence are many; namely.  
First, we may learn the intolerable anguish and pain that he suffered for us; Moses was not able to hold up his hands from morning until night, but was glad to have a stone put under him, and his hands held up: how great then was our dear Saviour's pain, who hung upon the cross by the hands, all the weight of his body hanging upon his arms?  
Secondly, Christ died an accursed death, Deut. 21.22. to teach us, that he only takes away the curse from us, by his death making all those happy and blessed who believe on him.  
Thirdly, Christ in his death was lifted up on high, viz, on the cross, that so all eyes might be upon him; according to his own speech, when I am lifted up from the earth, I will draw all unto me, john. 13.32. He was raised up, that all might look upon him, as their only preserver from the wrath of God, and reconciler unto God, and Donor of spiritual grace and heavenly glory.  
Fourthly, Christ in his death hung betwixt heaven and earth, in the midst, to show that he is the only Mediator between God and man.  
Fifthly, CHRIST hung in the air, to show that by his death he overcame Satan, the Prince of the air.  
Sixthly, when CHRIST hung upon the cross, all his body was died with the blood which issued from his hands and feet and side; to teach us, that our sins (for which he suffered) was of a scarlet and bloody die, Esa. 1.18.  
Seventhly, Christ in his death held down his head, as it were offering himself to be kissed by us, thereby teaching, that he gave himself to death out of his unspeakable love towards us.  
Eighthly, by the Crown of thorn which was set upon Christ's head, is showed, that by his death he hath purchased a perpetual Kingdom for us, and will make us all Kings with his Father, the King of Kings, Revel. 1.11.  
Ninthly, his arms were stretched abroad in his death, as if thereby he would destribute unto us the benefits of his passion; or, to show that now his arms were always open to receive all that will come unto him.  
Tenthly, Christ in his death received 5. wounds in his hands, feet, and side, which may be fitly compared, either  
I. To the 5. stones which David choose when he was to fight against Goliath; for as he with these overthrew the Giant, so CHRIST by those overcame the Devil. Or  
II. To the 5. shekels which were given (in the old Testament) for the redemption of the first borne, Numb. 3, 47. because we were redeemed by these wounds of his.  
Eleventhly, St. Paul. Colos. 2 14. doth teach us to contemplate those nails wherewith Christ was fastened to the cross, because by them the hand writing which was against us is taken away, and nailed unto the cross. That is, as a creditor gives in the bond, and tears it in pieces, when the debt is paid, so by the nails of Christ's cross, and by his suffering, the hand writing which was against us, is done away, and our sins pardoned, and our debts paid, and full satisfaction made, and we freed from the judgement of God. If the studious Reader would see these particulars enlarged, and divers more besides these, let him read Chemnit. harm. part. 2. addit Gerard. pag. 158, 159.  
We observe before, Chap. 26, 28. that the jews mocked CHRIST'S offices; namely  
First, his Prophetical office, in that place, Prophesy who smote thee. And  
Secondly, his Priestly office, in this Chap. vers. 42. He saved others he cannot save himself. And  
Thirdly, his Kingly office in this verse, Hail King of the jews, Now we may observe further,  
That as they mocked his office, so they also despised his offices; For  
First, they despise his Kingly office, We have no King but Caesar. john 19.15. And  
Secondly, they despise his Prophetical office; Deuter. 18.15. And  
Thirdly, they despise his Priestly office, cleaving yet to the Ceremonies of the Law; for so long as they stand to the Ceremonial Law, they cannot be made partakers of Christ crucified; as is evident thus: That Sacrifice which was burnt without the gate, the people cannot be partakers of (according to the levitical Law) but Christ suffered without the gate; therefore the Jews who cleave to the Ceremonial Law cannot be partakers of it, Hebrew 13.12, 13.   
Verse. 34 35. VERS. 34, 35. They gave him vinegar to drink, mingled with gall; and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments casting lots: that it might be fulfilled which was spoken by the Prophets; They parted my garments among them, and upon my Vesture did they cast lots. 
Sect. 1 §. 1. They gave him gall in his drink.]  
This was literally fulfilled in Christ (in this place) but figuratively in David; that is, they vexed him, as if they had put gall in his drink, Psalm. 69.22.  
Sect. 2 §. 2. They cast lots upon his garment.]  
This was literally fulfilled in CHRIST (in this place) but typically in David, that is, they parted his honour, and dignity, as if they were casting lots upon them, Psalm. 22.18.   
Verse. 38 VERS. 38. Then were there two Thiefs crucified with him; one on the right hand, and the other on the left. 
Quest. What were the names of these two Thiefs who were crucified with CHRIST?  
Answ. Although the Scripture nominates them not, yet some writers give them these names, Dismas and Gosmas; Dismas the happy and Gesmas the miserable Thief, according to the Poet. Gesmas damnatur, Dismas ad astra levatur: that is, 
When Gesmas di de to Dives he was sent,  
When Dismas di de to Abraham up he went.    
Verse. 44 VERS. 44. The thiefs also which were crucified with him, cast the same in his teeth. 
Quest. 1 How can this verse stand with Luke 23, 39 for here it is said, The thiefs mocked him, and St. Luke saith, only one of the teheves mocked him?  
Answ. 1 First, some say that the Scripture speaking generally of any thing, by a figure called Synecdoche, doth attribute that to the whole, which is proper to some part only; and so here ascribeth that to both the thiefs, which agreeth but to one. Or  
Answ. 2 Secondly, it may be answered thus, That St. Mat. was an Hebrew, and the Hebrews ordinarily, and usually put the plural number for the singular, as judg. 12.17. He was buried in the Cities of David, that is, in one of the Cities of David, so Psalm. 1.3. A tree planted by the Rivers of waters, that is, one of the Rivers, so jonas 1.5. He went down into the sides of the Ship, that is, to one of the sides thereof: and here, The thiefs railed upon him, that is, one of the Thiefs railed upon him. Or  
Thirdly, it may be answered thus, that at the Answ. 3 first both the evil doers did mock Christ and of that time speaks St. Matthew, but afterwards one of them was miraculously converted, and the other alone mocked him; and of this time speaks St. Luke.  
How doth it appear that this thief's repentance Quest. 2 was true, unfeigned, and lively?  
First, It is evident, that it was true, and unfeigned Answ. 1 thus: viz.  
I. By his repreving his fellows continued blasphemy.  
II. By his acknowledging that God's hand was just against them both, because of form evil.  
III. By defending the cause of JESUS, and boldly avouching that he was Innocent, when none of his Disciples durst speak.  
Secondly, it is clear, That his repentance was Answ. 2 lively, and sprung of Faith, thus, viz.  
I. By his believing that JESUS was the King of Heaven.  
II. By the gift of holy prayer, bursting then from his believing heart, in these words, Lord remember me when thou comest into thy Kingdom.  
III. By Christ's promise unto him, This day shall thou be with me in Paradise.   
VERS. 45. 
Verse. 45  Now from the sixth hour there was darkness over all the Land unto the ninth hour. 
§. 1. And there was darkness, that is, the Sect. 1 Sun was Eclipsed.]  
What is the Eclipse of the Sun, or the cause Quest. 1 of it.  
The cause of it is, Answ. the interposition of the Moon between the Sun and the Earth.  
Why did this Eclipse continue so long, or why Quest. 2 was the Sun hid from the sixth hour to the ninth; that is from 12. of the clock to three, which happens not in natural Eclipses?  
First, the Sun was so long hid, as ashamed of Answ. 1 the gross and enormous impiety of the jews in crucifying the Lord of glory, and defiling their hands with innocent blood.  
Secondly, the Sun was long darkened, because Answ. 2 the Sun of righteousness was Eclipsed.  
Thirdly, to show the long darkness and blindness Answ. 3 which was to come on the jews, for this foul offence.  
Whether was this darkness at the death of Quest. 3 Christ, an ordinary Eclipse or not?  
No but extraordinary, and miraculous, Answ. And therefore the Philosophers are said to have said of it, Aut Deus natura patitur, aut astra et elementa montiuntur, aut machina mundi peribit.  
What miraculous and extraordinary things Quest. 4 were in this Eclipse?  
First, the natural Eclipse of the Sun never happens Answ. 1 (as the Astrologers say) but in the time of the conjunction of the Sun and Moon; which was not at the time of this Eclipse, the Moon being in the full.  
Answ. 2 Secondly, about the sixth hour, and so forward to the ninth hour, the Moon was together with he Sun, in the midst of Heaven; but in the Evening she appeared in her own place, namely, in the East, opposite to the Sun.  
Answ. 3 Thirdly, the Moon miraculously returning from the East towards the West, did not pass by the Sun, and set in the West before it; but coming to the place, and term of the Sun, went along with it, for the space of three hours, and then returned unto the East again.  
Answ. 4 Fourthly, the natural Eclipse of the Sun quickly passeth away, but this Eclipse continued for the space of three hours.  
Answ. 5 Fifthly, the natural Eclipse of the Sun beginneth always at the West, that is, that part of the Sun which looks towards the West is always (in natural Eclipses) first darkened, because the Sun is more swif in his motion, than the Moon is in hers, and so overtaketh her; but here, although the Moon were in opposition to the Sun, and distant from it, the breadth of heaven, yet it overtook (by a miraculous swiftness) the Sun, and so darkened first that part thereof, which looks towards the East.  
Answ. 6 Sixthly, in the natural Eclipse of the Sun that part thereof is first discovered and seen, which was first covered and obscured; but in this Eclipse, that part of the Sun which looks towards the East, was first covered, and last discovered. If the studious Reader would see these things illustrated, and more than these expressed and handled concerning this unnatural and miraculous Eclipse. Let him read Aquin. 3. p. 9 44. Art. 2. ad 2. et Dionys. in praefata Epist. et Chrysost. et Hier. s. and Chemnit harm. fine addit. Gerard fol. 189. b. calce.  
Sect. 2 §. 2. Over all the Land.]  
Quest. 4 Whether was there darkness at this timeover all the Earth or not?  
Answ. 1 First, the words in the Text are, Tenebrae factae sunt supra universam regionem: And there was darkness over all the Region, or Land; which by our best Hebruicians is interpreted generally, of the Land of the jews; and their reason is this because if this darkness had occupied the whole Earth, then without doubt the Historians of other Nations would have recorded and mentioned it. (Syll●ge vocum exotic. P●ge 18●.)  
Answ. 2 Secondly, others say, that this Eclipse was not only in the Land of the jews but in Egypt, and in Athens, as testifieth Dionysius, and divers other Historians (s●ith Carthusian upon this place) do testify that it was in other Lands.  
Answ. 3 Thirdly, that it was overall the world I cannot imagine, for those who think so, extend it too far: neither dare I subscribe to those who restrain it only to the Region of the jews, because on the other side, I conceive them to limit it too much: And therefore I think, that it was over all that Horizon, and all those Regions which were (in a manner) of the same Altitude, and Latitude, and unto which the Sun gives light, and is seen at once.   
VERS. 46, 47. And about the ninth hour, Verse. 46, 47. jesus cried with a loud voice, saying, Eli, Eli, lamasabacthani, that is to say, My God, my God, why hast thou forsaken me. Some of them that stood there, when they heard that, said, This man calleth for Elias. 
§. 1. My God, my God.] Sect. 1  
How can CHRIST have a God, Quest. when himself is the true God, blessed for ever? Hath God a God above him, whom he stands in need of for protection and defence?  
First, Christ according to his humane nature, and Answ. 1 as he is man, hath the same God, and Father, that we have; Behold I go unto my God, and your God, unto my Father, and your Father, CHRIST as man had God for his Father, upon whose power he did depend, and into whose hands he committed his Spirit, and according to his humane nature, he calls his Father, his God.  
Secondly, Christ according to his divine nature, Answ. 2 is very God, yea true God himself, of the same substance, and power, with the Father.  
§. 2. Why hast thou forsaken me.] Sect. 2  
What was the cause that moved Christ thus to Quest. 1 complain?  
First, negatively, the cause was not any impatiency, Answ. 1 or discontent of mind, neither any despair, or dissembling, as some would have it. But  
Secondly, affirmatively, the cause was an apprehension Answ. 2 and feeling of the whole wrath of God, which seized upon him both in body and soul.  
Thirdly, Christ complained, because of God's delay, Answ. 3 and differing of help and secure. Vrsin.  
Whether did Christ truly complain upon the Quest. 2 Cross, that he was forsaken of God?  
First, we answer hereunto, That our blessed Saviour Answ. 1 bearing our sins in himself upon the Cross, did verily feel God's wrath in his soul, and truly complained in respect thereof, that he was forsaken of God: And this we confirm from himself thus, Our Saviour cryeth out and complaineth upon the Cross; My God, my God, why hast thou forsaken me? which words were uttered in truth, and not in colour or show: 
Athanas. ad Apollinar.  as Athanasius saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] All things were done naturally and in truth, not in opinion or show: And therefore Christ did feel himself in his soul forsaken of God, that is, left comfortless of God's Spirit. If the Reader would see this opinion opposed and confirmed, let him read Dr. willet's synops. page 1142. sine, et 1433. et Cham. tom. 2. page 177.  
Secondly, Fevardentius absolutely denies, that Answ. 2 Christ did truly complain upon the Cross, that he was forsaken of God, and he gives this reason for his denial; If Christ (saith he) were truly forsaken of God, it would follow that the hypostatical union was dissolved, and that Christ was personally separated from God, for otherwise he could not have been forsaken. 
Fevardent Page 437. confut. ●.  (b)  
I. We answer hereunto, If Christ had been totally and eternally forsaken, the personal union must have been dissolvea: but upon this temporal dereliction rejection, there followeth not a personal dissolution.  
II. As the body of Christ being without life, was still hypostatically united to the God head, so was the soul of CHRIST, though for a time without feeling ●f his favour: the dereliction of the one doth no more dissolve the hypostatical union, than the death of the other: If life went from the body, and yet the Deity was not separated in the personal consociation, but only suspended in operation: so the feeling of God's favour which is the life of the Soul, might be intermitted in CHRIST, and yet the divine Union not dissolved.  
III. Augustine doth well show 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 sleep of his Divinity. Like as then in sleep the soul is not departed, though the operation thereof be deferred: so in Christ's sleep upon the Cross, the Godhead was not separated, though the working power thereof were for a time sequestered.  
Quest. 3 How can CHRIST be forsaken of God, himself being God, for the Father, Son, and holy Ghost are all three but one and the same God? Yea, how can he be forsaken of God, seeing he is the Son of God, and if the Lord leave not his Children which hope and trust in him, how can he forsake Christ his only begotten Son 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 Son, or holy Ghost, than the Father is meant by this title God. Not that the Father is more God than the Son, for in dignity all the three Persons are equal, but they are distinguished in order only, and thus the Father is the first person, the Son the second, and the holy Ghost the third.  
Answ. 2 Secondly, our Saviour's complaint that he was forsaken, must be understood in regard of his humane nature, and not of his Godhead; although the Godhead and Manhood were never severed from the first time of his incarnation; but the Godhead of Christ, and so the Godhead of the Father did not show forth his power in his manhood, but did as it were lie asleep 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 only 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 six kinds of dereliction or forsaking, whereof Christ may be thought to have complained: namely, 

I. By disunion of Person. And  
II. By loss of grace. And  
III. By diminution, and weakening of grace. And  
iv By want of assurance of future deliverance, and present support. And  
V By denial of protection. And  
VI By withdrawing of solace, and destituting the forsaken of all comfort.    
Fifthly, it is impious once to think, that Christ was forsaken any of the four first ways: 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 eternal God, and Lord of life. But the two last ways he may rightly be said to have been forsaken; in that his Father denied to protect and keep him out of the hands of his cruel, bloody & merciless Enemies, no way restraining them, but suffering them to do 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 sorrows beyond measure sorrowful, withdrew from him that solace he was wont to find in God; and removed fare from him all things for a little time that might any way lessen and assuage the extremity of his pain.  
Why is the prayer of CHRIST upon the Cross Quest. 4 set down in Hebrew by this our Evangelist? Eli, Eli, Lamasabacthani?  
First, the Evangelist doth this, that we may perceive Answ. 1 the bitter mock that the jews used against Christ, saying, He calleth upon Elias, for in no other language the mock will so appear. 
d Weemse  But of this more by and by.  
Secondly, this was done to show God's anger against Answ. 2 the jews; for it is a curse to the Church, for Preachers to speak to the people the mysteries of their salvation in an unknown tongue, 1 Cor. 14.21. And therefore CHRIST now speaks in Hebrew which was once the Mother tongue of the Hebrews, but now is not, neither was in Christ's time understood by any but those who were Scholars, as I think.  
The Papists say, that Calvin thought these Object. 1 words of sorrowful passion, to be words of despair, and that CHRIST despaired when he them.  
But Calvin is fare from any such execrable and hellish blasphemy. Answ. For having by occasion of these words amplified the sorrows 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 inferior reasons shown no issue out of the same, yet there was ever a most sure resolved persuasion resting in his heart, that he should undoubtedly prevail against them, and overcome them. Dr. Field of the Church, Lib. 5. Cap. 18.  
The jews urge this place to prove that Christ Object. 2 is not God, because upon the Cross he cried, That he was forsaken of God.  
First, St. Hierome answers hereunto, that Answ. 1 Christ did not only pronounce these words upon the ●rosse but also divers others, yea not these of set purpose (as though he had been forsaken of God indeed) but only occasionally. The Father saith (and the Jews will hardly prove the contrary) that our blessed Saviour when he hung upon the Cross sang the 22. Psalm, from verse 1, to verse 29. And therefore by these words, My God, my God, why hast thou forsaken me; our Saviour would not show, that he was forsaken by God, but only 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 spoke these words, that thereby he might draw the Jews to a serious consideration and animadversion of his death and passion, which he underwent not for his own, but for our sins.  
Answ. 3 Thirdly, what is the true meaning of these words, and how Christ was forsaken, is showed 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 Cross cried, 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 Soldiers who were Romans and strangers; and therefore no wonder if they did not understand the words of Christ. If this exposition be true (as is acknowledged by divers eminent Popish writers, which we shall name by and by) than th● meaning of the Argument is this; Those without the Church (that is, Heathens) did not understand these words of Christ: Therefore those within the church (that is, Christians) may not read the word or Christ in a language which they understand. This is so absurd a Consequence, that I will forbear the refutation thereof.  
Answ. 2 Secondly, some answer that they who said, He calleth for Elias, were the rude and ignorant people who stood by, and understood not Hebrew, but thought he had called Elias, whose name (as it seemed to them) he pronounced in H●br●w. Now if this be the true sense of this place, than the meaning of the Cardinal's argument is this. There were some so ignorant among the Jews and so ●ll read in the Scriptures, that they could not understand Christ, when he uttered this sentence of the 22. Psalm in hebrew, Eli, Eli, lamasabacthani: And therefore none must read the Scriptures in a tongue which they understand, but they of the Clergy although they be as able to read them in the Original tongues, and to understand them as they of the Clergy are. This consequence being as absurd as the first, I pass it by.  
Answ. 3 Thirdly, Beza answers (upon this verse) that these who say, He calleth for Elias, and we will see whether Elias will come, were jews and spoke not this through ignorance of the Hebrew tongue, but out of profane wantonness, taking occasion hereby (according to their old wont) to mock and deride CHRIST; as if they would say. When he cannot free himself he calleth upon Elias to help him, and deliver him. Now there is a probability of truth in this, for undoubtedly there were Iewes standing by as well as Gentiles, and in probability, some learned jews (who understood the Hebrew tongue, and the sense of the Hebrew text) as well as ignorant and unlearned. Now if this exposition be true, than the meaning of the Jesuits Argument is this: some understood these words of our Saviour's, but profanely mocked, and wickedly perverted them; therefore none hereafter (but the Clergy) must read the word of God in a tongue which they understand. This Consequence all learned Papists will blush at; and therefore I enlarge it not. Yea this answer doth overthrow the Antecedent of the Argument, which affirms that they who spoke these words, He calleth for Elias, understood not indeed what Christ spoke. And thus whether the place speak of Gentiles or jews, and that whether learned or unlearned, yet it will not m●ke for their prohibition of reading the Scripture in the vulgar tongue.  
Fourthly, these words which were spoken by Answ. 4 our Saviour upon the Cross [Eli, Eli, Lamasabacthani] were not understood by those who stood about him. Therefore no Lay person must read the Scripture in a tongue which is understood by him follows not. For  
I. These words were spoken to God his Father, who understood well enough what he said, and not unto the people. And  
II. When CHRIST spoke unto the people, and teached them, he then spoke unto them in a tongue which they understood; which is so evident from the Gospel that no Papist dare justify or maintain the contrary. Yea upon the Cross, when he spoke unto the Thief he spoke unto him in a language which he understood. And  
III. These who stood about CHRIST, and spoke these words were mockers, persecuters, and enemies; and therefore it follows not, these understood not what was said, therefore none must read the Scriptures. And  
iv These through affected or wilful ignorance (or at least for want of teaching) understood not what CHRIST here said, therefore none by reading of the Scriptures in a known tongue must learn what CHRIST saith unto them, follows not. And  
V It was not all that were about the Cross, or about CHRIST on the Cross, that said these words, He calleth for Elias, and therefore it follows not, that none of the Laity, must read the Word in a known tongue, verse 47. it is said, Some of them said, etc. not all of them said etc. Now a particularibus ad universalia non valet consequentia. Some could not say Shiboleth, therefore none must say Shiboleth, is an Argument which deserves a lash.  
VI It may be that these who mockingly said; He calleth upon Elias, were Scribes and Pharisees (and it is hard if I should affirm this for the Papists to confute it) and then the Argument goes directly against the Clergy as he frames it, viz. The Scribes and Pharisees understood not or perverted CHRIST'S words; and therefore no Priests or Churchmen may read the Scripture, nor understand it.  
Object. 2 The Papists object this place further to prove Invocation of Saints; arguing thus, This invocating of Saints was held; and practised by the Jews, as appears by this their speech, He calleth upon, or he prayeth unto Elias; and therefore it is no novelty or such an erroneous opinion, as deserves to be exploded out of the School of Christians. See Bp. Mort. app. Lib. 3. Cap. 7. §. 2. page 374.  
Answ. 1 First, to prove the invocation of Saints, from Christ's invocating of his Father is too too gross.  
Answ. 2 Secondly, to invocate the Saints was the opinion of the jews; and therefore may be held by the Christians is a very bad conclusion. For themselves will not say, that all the opinions maintained and held by them, either aught, or may lawfully be maintained by us.  
Answ. 3 Thirdly, for a Papist to prove Invocation of Saints from the practice of the jews, before Christ's ascension is a very unadvised enterprise: for either  
I. Before Christ's ascension the souls of the Saints were in heaven; and than Limbus patrum falls to the ground. Or else  
II. They were not in heaven, but in Limbo patrum; and then the jews erred in this opinion: for (according to the doctrine, and tenet of the Church of Rome) the Saints were not to be prayed unto, until they were in heaven; because how can they mediate and intercede for us unto God, who  
First, are excluded out of the Lords glorious presence?  
Secondly, who know not our wants, nor hear our prayers? Now the Papists say, that the Saints in Heaven may be prayed unto because they stand before God, or in his presence, and because they see all our wants in the face of God, as in a glass; but not so when they were in Limbo patrum. And therefore I conclude, If the Saints were in Heaven before Christ's ascension, than the Papists err, in their opinion of Limbus Patrum, if the Saints before that time were not in Heaven, than the jews erred, in their opinion of the invocating of Saints, and if the jews erred herein, than this will prove but a lame Argument, the jews erroneously prayed unto the Saints, when they could neither hear nor help, nor pray for them, and therefore Christians may maintain it now; yea if this Argument be good, the jews prayed unto the Saints in the time of the Old Testament; and therefore Christians may in the time of the New; then so is also this, The jews believed that the Saints were then in Heaven, in the glorious presence of God; and therefore Christians should believe so also, which is contrary to the belief of the Papists. And thus by this Argument they have entangled themselves in a Maze, and labyrinth, come out as they can.  
Answ. 4 Fourthly, besides these Answers, one more is given to the place, very full, and unanswerable; They who said, that CHRIST called upon Elias, were either  
I. Gentiles who were Romans Soldiers; and of this opinion was St. Hierome (saith Salmeron) as being the common opinion; yo● also their own Maldonate, and jansenius. Now if this be true, than the foresaid Argument is but heathenish [viz. The Heathens thought that Christ prayed for help unto the Saints; therefore Christians may be of the same belief] For the Heathens (we know) did invocate many Gods. Or  
II. These were jews; now admit we that they were; then they must either have been,  
First, of the vulgar sort and rank, and then we may think, they erred, by reason (which Maldonate noteth) of their ignorance of Scriptures; and so the Argument is unreasonable, which hath no better patronage than Ignorance. Or  
Secondly, they were of the literate, and learned jews; and if so, than they were spoken either  
I. In earnest, now suppose this (though there is no proof of it, and that it is denied by the Popish Doctors) yet doth it not necessarily concern the Invocation of Saints departed, but of the living; because some Jews held an opinion (as Arias Montanus observeth) that Elias yet living did sometimes appear unto men: And so the argument is insufficient, concluding an Invocation of the dead from the invocation of a person living. Or  
II. These words were spoken by the learned jews in scorn and contempt of Christ (as by the confessions of our Adversaries, some Fathers have affirmed) then is their argument being taken from mockery, apparently frivolous. And thus is their probable Argument for Invocation of Saints, become by four necessary suppositions, either Heathenish, or childish, or impertinent, or ridiculous, (Bp. Mort. App. Lib. 3. Cap. 7. §. 3. Page 375.)   
VERS. 48. And straightway one of them ran, Verse. 48 and took a sponge, and filled it with vinegar, and put it on a Reed, and gave him to drink●. 
Why did they give this sharp, Quest. and better unto Christ?  
For the answer hereof we must observe, Answ. that in the time of execution, they gave the malefactor Granum thuris in chalice vini, A grain of frankincense in a cup of wine (Maimon in Sanhederim. Cap. 13.) And this they did give to cause a giddiness in the condemned persons head, that thereby he might be less sensible of the pain. St. Mark calleth this C●p, Wine mingled with myrrh, Mark. 15.23. This and thus the jews were wont to do, but the Soldiers here in mockery mingled Vinegar and Gall with it, verse 34. of this Chapter: And afterwards gave him a second cup in derision, when they took a Sponge, and filled it with Vinegar, and put it on a Reed, in this verse, St. Mark in the first Cup mentioneth the custom of the jews, which in itself had some show of compassion; for the ground of this custom was taken from that, Proverb. 31.6. Give strong drink unto him that is ready to perish. St. Matthew here mentioneth only their wicked mixture, contrary to the received custom, so that one Evangelist must expound the other. This first Cup was so usually given before execution, that the word Calix, A cup, is sometimes in Scripture put for death itself. Father if it may be, let this Cup pass from me, verse 39 Chapter 26.   
VERS. 51, 52, 53. And beheld the veil of the Temple was rend in twain, from the top to the bottom, Verse. 51, 52, 53. and the Earth did quake, and the Rocks rend, and the graves were opened, and many bodies of Saints which slept, arose, and came out of the graves after his Resurrection, and went into the holy City, and appeared unto many. 
Sect. 1 §. 1. And the Rocks rend.]  
Quest. What may we observe from this renting of the Rocks, or what did it signify?  
Answ. 1 First, the renting of the Rocks is a sign of the anger of God, Nahum. 1.6.  
Answ. 2 Secondly, it is an Argument of the innocency and Majesty of Christ; as though the hard Rocks could not endure this wicked and most unjust Murder of their Creator.  
Answ. 3 Thirdly, Christ is the Rock of our salvation, 1 Corinth. 10.4. And therefore because the soul of CHRIST was loosed from his body by death (according to that prediction, that he should be cut of from the land of the living, Esa 53.8.) the Rocks Answ. 4 were rend.  
Fourthly, the Pharisees blaming Christ (Luke 18.40.) because he suffered the Children and his Disciples to salute him, with those acclamations, and applauses, which were due unto the Messiah only, our Saviour saith, If these should hold their peace, the stones would speak: Which was truly accomplished at this time, for when the Disciples durst not speak, the stones did, by renting in two, preaching Christ to be the true promised Messiah.  
Answ. 5 Fifthly, this renting of the Rocks doth accuse the obstinacy and hardness of the jews, who were more obdurate and flinty than the very Rocks, for those rent, at this horrible murder of the Lord of glory, but they neither relented at it, nor repent them of it. Read Zach. 7.12. and jerem. 5.3. and Es●. ●. 10.  
Answ. 6 Sixthly, this renting of the Rocks doth show how God in his anger, doth not pour out his whole indignation, out remembers mercy. He who rend the Rocks in pieces, could as easily have destroyed the whole people of the jews, and reduced them unto nothing; but he rather desired to show the mightiness of his power in the inanimate creatures, & the unspeakablenesse of his mercy in yet offering salvation to so unworthy & wicked a generation. In this place we read how the earth was shaken and moved, yea how it cloven and gaped, but we read of none who were swallowed up therewith, the Rocks are rend, but men are not torn in pieces, though harder and more obdurate than the Rocks: the graves open that the dead may arise, not that the living may be swallowed up for so great and horrible wickedness as they had committed.  
Answ. 7 Seventhly, from this renting of the Rocks, let us learn to rend our flinty hearts by true and unfeigned repentance, joel 2. 1●. lest in the day of judgement for our impenitency and hardness of heart, we be forced to cry and call to the Mountains to fall upon us, and to the Hills to cover us from him which sits upon the Throne, Revel. 6.26.  
Sect. 2 §. 2. And many which slept arose, and came out of the graves, and went into the City, and appeared unto many.]  
Many Papists, yea Popish writers hold, Object. that souls after they are departed, may return on earth again and appear unto men, & this opinion they would ground upon this place, arguing thus; At the Resurrection of Christ many rose again; and therefore the souls of dead men may return again.  
First, we deny not but God is able to raise the Answ. 1 dead unto life, and to send a Spirit bacl unto the earth again for a time, but whether he wils this to be at all, or as often as the Papists would have it (for walking Spirits, and Ghosts are most frequent with them) we know not; and leave unto them to prove; for they must neither argue from his power to his will [He being able to do more than he is willing to do] nor from an extraordinary work to an ordinary, he doing divers rare and admirable things sometimes upon some special occasion, which he will not ordinarily do.  
Secondly, to the place objected we answer, that Answ. 2 their souls did not only appear, but their bodies also were restored unto life. And therefore the Argument follows not.  
Thirdly, those who were raised did not forewarn Answ. 3 the living of any judgement to come, or command them to do this or that for the deads' s●ke, viz. either to pray for them, or to go on pilgrimage to some Saint, etc. which is the ordinary and usual charge of the Popish Spirits. And therefore they have from this place but a bad foundation to build their apparition of Spirits upon.  
Fourthly, these in the text were raised up for these Answ. 4 ends; namely,  
I. To confirm Christ's Resurrection from death unto life.  
II. To confirm our Resurrection by Christ, God the Father showing hereby unto us, that Christ by his death had overcome, and destroyed death to the faithful, and that at the last day their souls and bodies shall be knit together and live with God and Christ for ever.   
VERS. 54. 
Verse. 54  Now when the Centurion and those who were with him, watching jesus, saw the Earthquake, and those things which were done, they feared greatly, saying, Truly this man was the Son of God. 
We shown before how Fevardentius affirms, that Christ did not truly complain that he was forsaken of his Father, verse 46. and we answered one of his Arguments in that place. He now summons up the Centurion and watch against us, arguing further thus from hence, Object. for the confirming of his assertion. The Centurion, notwithstanding Christ so complained and cried out, yet confesseth thus of him, This truly was the Son of God, and a righteous man: and therefore he was fare off from imagining that Christ was forsaken of God, Fevardent, Page 474.  
First, the Centurion being a Roman understood Answ. 1 not the language, wherein Christ complained, crying out, That he was forsaken.  
Secondly, the Evangelist here plainly showeth, Answ. 2 that not the hearing of those words, but the seeing of the Earthquake, and other things which were done, drew that confession from the Centurion, That Christ was the Son of God.  
Answ. 3 Thirdly, we deny not, but that notwithstanding CHRIST truly complained he was forsaken, yet he was the Son of God still: for the hypostatical union was not thereby dissolved (as we shown before, verse 47.) but as the soul of Christ being parted from his body, was separated only from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, locally not hypostatically, Damasc. lib. 3. the fid. Cap. 27. And as the soul ceased working in the body, and yet was not divorced in the personal being from the body: so the filial union was not dissolved, though the effectual feeling were for a while discontinued.   
Verse. 59 60. VERS. 59, 60. And when JOSEPH had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewed out in the rock, and he rolled a great stone to the door of the Sepulchre, and departed. 
For the understanding of these two verses, we must observe, That as often as the Jews buried any, they were wont to role a great stone to the mouth of the Cave: and now the cave or vault itself they termed from the act of burial, Keber, which signifies a place of burial; or from its form, Magnara, a den, or Cave. The several cells or receptacles in which the body was laid, they called Cucim, graves, or tombs, and the stone they named Golel, a rolling stone. These Caves or vaults the wealthier sorts would paint, garnish, and beautify at the mouth or entrance of them: whence cometh that phrase, Sepulchra dealbata, painted tombs.   
VERS. 63. Sir we remember, that that seducer or deceiver said, while he was yet alive, After, Verse. 63 three days I will rise again. 
These wicked Scribes and Pharisees call Christ a Seducer, and Deceiver, Quest. now how doth it appear that he was no such person?  
First, it is evident thus, If we look upon Moral Answ. 1 things, he was the Master of all moral virtues.  
Secondly, if we look upon divine things, he Answ. 2 was given to one God, and after the manner of the jews worshipped one God. And although he did not worship this God with the sacrifices of sheep and oxen; yet he did with the sacrifices of a pure mind, which sacrifice the Lord much rather accepts of. And  
Thirdly, it is clear from his Miracles, for they Answ. 3 show his divinity. And  
Fourthly, it is manifest, because he seduced us not Answ. 4 by his doctrine; for he both did, & spoke all things well, teaching us nothing contrary to the law of God, Euseb. lib. 3. the demonstr. evang. Cap. 4, 5.    

CHAP. XXVIII.  
Verse. 1 VERS. 1. In the end of the Sabbath, as it began to dawn, towards the first day of the week, came MARY Magdalene, and the other MARY to see the Sepulchre. 
Sect. 1 §. 1. In the end of the Sabbath, as it began to dawn.]  
The words in the original here are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, And in the evening of the Sabbaths, which gins to shine upon one of the Sabbaths. Or as Syrus reads it. And in the evening in the Sabbath, the light of which evening is the first light in the week. From hence some doubts and demands may arise: viz.  
Quest. 1 What is meant here by Vespera the Evening?  
Answ. 1 First, sometimes, and that oftentimes, this word Evening doth denote and signify the whole time of the night: but it doth not so signify in this place.  
Answ. 2 Secondly, the Evening doth properly signify the beginning of the night: but not so neither in this verse.  
Answ. 3 Thirdly, sometimes the Evening signifies that part of the night which precedes the morning; and thus it signifies in this place.  
Quest. 2 What is meant by the Sabbath, because in this verse mention is made of a double Sabbath? In the Evening of the Sabbath which shines before one of the Sabbaths.  
Answ. 1 First, sometimes this word Sabbath is taken for the seventh day, on which God rested from his work, and which he sanctified, Exod. 20. And thus it is taken in the former part of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the end of the Sabbath.  
Secondly, both in the Syrian and Hebrew tongue Answ. 2 this word Sabbath doth often signify the Week, and the days of the week are denominated thus in their order, the first day of the Sabbath, and the second day of the Sabbath, etc. And thus the whole week takes her denomination from the Sabbath, Ob eximiam dignitatem, for the dignity and excellency thereof. In this sense Sabbath is taken in the next words of this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon one of the Sabbaths, that is, upon one of the weekdays. And in this sense the Pharisee saith, Luke 18. That he fasteth twice in the Sabbath, that is, twice in the week.  
How doth St. Matthew say, that these women Quest. 3 came unto the Sepulchre in the Evening of the Sabbath, seeing some of the other Evangelists say, That they came betimes in the morning, or assoon as it was light in the first day of the week?  
First, some answer hereunto probably, that St. Answ. Matthew respects here their intention and desire, not their action and deed: and therefore saith, they came in the Evening of the Sabbath, not because they took their journey at the beginning of the night, nor before midnight; but because then they began to prepare themselves for their journey, and passed away the whole night without sleep, waiting for the break of day, Carthus. s. pag. 230. b.  
Secondly, others answer, that there is a threefold morning; viz. Answ. 2  
I. When there is more darkness than light; and this morning belongeth to the night going before.  
II. When there is a like darkness and light; and this standeth as a midst betwixt both the day and the night. II. When there is more light than darkness; and this morning belongeth to the day following. This may be confirmed out of Scripture thus; St. Matthew in this verse saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c, Serum Sabbathi, etc. The jews Sabbath being ended, it began to dawn to the first day of the week; Now the first part of these words hath relation to the first morning, in which there is more darkness than light; and the latter part hath relation to the third morning, in which there is more light than darkness. The first morning St. Mark calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The jews Sabbath being ended: St. Luke calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the first day of the Week when there was great darkness as yet. St. Mark calleth the third morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, early in the morning, the first day of the week, when there was more light than darkness, and St. john explaineth this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, While as yet there was some darkness. When the women risen to go to the Sepulchre, it was the first morning being very dark: When they were going to it, it was betwixt light and darkness; and this was the second morning; but when they were at the Sepulchre, Christ was risen, and that was the third morning. Weemese. exercit. divine upon prec. 4. lib. 1. pag. 202.  
Our Divines say, that in the Jnterpretation of Scriptures an Expositor must carefully consider both the time, when the thing to be interpreted was spoken and whereof it speaks, and also the persons whereunto it hath relation. And the necessity of this rule may be seen by this verse and history; as for example,  
First, observe here, that the jews had a twofold day; to wit,  
I. A natural day, containing day and night, and consisting of 24. hours. And  
II. An artificial day, beginning at Sunrising, and ending at Sunset: Of this St. john spakes. 11.9. Are there not twelve hours in the day? Now their Natural day was twofold; to wit,  
First, Civil, a working day which was destined for civil businesses and works: and this began at Sunrising, and continued till the next Sunrising. And  
Secondly, Sacred, a holiday, or a Festival, destined for holy exercises: and this is twofold; viz.  
I. An ordinary Festival, or Holiday, and this began at Evening or Sunset, and continued until the next Sun set. And  
II. An extraordinary Holiday; & that is either  
First, the Passeover, which by the institution of the Lord began at the Evening, or, first part of the night, and continued until that time of the second morning when Christ arose again from the dead.  
Secondly, the Sabbath, and seventh day, which beginneth after midnight, when it is dawning towards the day, that is, when the day is ascending upwards. Therefore our Evangelist saith here, When it began to dawn towards the first day of the week, in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to wax towards the light, although it be not light; and neither signifieth.  
I. Habhdil, Candela separationis, the candle of separation, with which the jews used to make a distinction betwixt the Sabbath, and the day following. Nor  
II. The light of the stars, as some would have it. Nor  
III. The rising of the morning star. But  
iv That time only, when the Sabbath beginneth to be kept, and dawneth towards it.  
Secondly, in the translating of Scripture, we must take heed, what sort of people the phrase hath relation unto; as for example, Mark 16.2. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the end of the Sabbath; where we must observe, that this speech hath relation to the form of the Greeks', and not of the Hebrews: For the jewish Sabbath began in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening, and the Greeks', in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning. Wherefore St. Mark hath relation to the Greeks', and not to the jews, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated Serum Sabbathi, the last part of the Sabbath, according to the jews, when the Sabbath was ended; but according to the Greeks', in the beginning of the Sabbath; for their day began in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning, Acts 28.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a máné ad vesperam, from the morning to the evening. Weemse Christian. synag. pag. 71.  
§. 2. There came Mary Magdalene, and the Sect. 2 other Mary.]  
How doth St. Matthew say, there were more Quest. women besides Mary Magdalene, at Christ's first apparition, both in this verse, and the 9 seeing St. Mark saith, Chap. 16.9. There was only Mary Magdalene?  
First, some say, that Mary Magdalene was the first who came to the Sepulchre, and saw CHRIST Answ. 1 like the Gardener, and by and by acknowledged him to be the Lord, as it is john. 20.30, etc. And afterwards returning from the Sepulchre with the Angel's message, together with the other women, she saw him again, as St. Matthew seems to mean.  
Secondly, some say, that St. Matthew useth here Answ. 2 a Synecdoche, which is usual with the Evangelists; extending that to divers which is proper only unto one.  
3dly, others answer, that St. Mark restrains that unto one Mary, which was common to her companions, Answ. 3 naming her only as the chief of all, or, unto whom Christ more purposely appeared. Pareus. s.   
VERS. 2. And behold there was a great earthquake, Verse. 2 for the Angel of the Lord descended from heaven, and came and rolled bacl the stone from the door. 
If the studious Reader would see what application may be made of this Earthquake, let him read Chen. harm. part. 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove, that the body of Christ doth not occupy any place, but that he may be at once entirely (in regard of his humanity) in many places r I eferre him to Chamier. tom. 2. the corp. Christi. lib. 6. Cap. 7. pag. 211. a. §. 22, 23.   
VERS. 6. He is not here; for he is risen, as he said, Verse 6 Come see the place where the Lord lay. 
He is not here, for he is risen.]  
Quest. 1 It is questioned and controverted between us and the Church of Rome, whether it imply a contradiction for on body to be whole and entire at the same time in many places?  
Answ. 1 First, hereunto the Papists say, that the body of CHRIST may be, and is in many places at once, locally and visibly, and that his flesh is at the same time in heaven, and in earth in the Eucharist. Bel. de Sacram. Euchar. lib. 3. Cap. 4.  
Answ. 2 Secondly, we affirm that it implies a contradiction to say, what they do herein; and we prove it hence thus. The Scripture plainly saith, that Christ hath a true natural body, and in all things like unto us. Hebr. 3.17. Therefore neither can his body, being a true humane body, as ours are, be in many places at once; neither can it choose but occupy that room and place where it is. The Angel said, He is risen, he is not here; but it had been no good argument, to say, he is risen, and gone to another place and therefore he is here, if so be the body of CHRIST might be in many places at once. The Scripture than hath defined it, that Christ's body is in one certain place. Wherefore to say, that Christ hath a true natural body, and yet retaineth not the natural properties of a body, or, that he hath, and hath not a true natural body, is to speak contradictions. If the Reader would see this Answer of ours impugned, and the oppositions answered, Let him read Dr. Willet. synops. controv. general. 10. de Euchar. quc. 1. pag. 611. etc. Amos. Bellarm. enervat. tom. 3. pag. 135.  
The Angel by telling the women here that Christ was risen again from the dead, doth give occasion unto us to consider a little of the Resurrection of Christ's body. Our Questions here abouts shall be these  
Quest. 2 What and how many are the parts of Christ's Resurrection?  
Answ. There are two parts of thereof; namely  
First, Vivification, which was the conjunction of the body and soul of Christ together again, by the power of God, john. 2.19. and 10.18. And is therefore attributed to the Father, Romans. 6.4. and 8.11. and Acts. 2.24. although as it is opus ad extra, it is common to all the three persons of the blessed Trinity. And  
Secondly, a going out of the Sepulchre; for Christ being restored again unto life, and all obstacles which might hinder his Resurrection being removed again by an Almighty power, he came gloriously out of the grave or tomb wherein he was laid, Matth. 18, 2.  
Quest. 3 What are the Causes of Christ's Resurrection?  
Answ. 1 First, the glory of God and Christ, john. 17.1. and Romans, 1.4. And  
Answ. 2 Secondly, the fulfilling of the Prophecies, Psal. 16.10. Matth. 12.39. and 17.13. and Acts. 4.24. And  
Answ. 3 Thirdly, to show that he is the Resurrection, or that we are raised from death unto life, by the power of Christ, john. 11.25. And  
Answ. 4 Fourthly, because Christ hath now fully satisfied for sin, and where there is no sin, there is no death, Romans. 6.10.23. And  
Fifthly, he risen again for the discharging and executing of his Offices, because part of them were principally to be performed after death, Read. Answ. 5 Psal. 110.4, and 45.7, and Esa. 97. Luke 1.33. and Rom. 8.34. And  
Sixthly, that it might certainly and evidently Answ. 6 appear, that Christ overcame, the Devil, sin, and death. And  
Seventhly, the last cause of Christ's Resurrection Answ. 7 was our salvation, Romans. 4.25.  
What were the fruits of Christ's Resurrection? Quest. 4  
First, the fruit of Christ's Resurrection which Answ. 1 respects himself is this, namely, that having suffered for us, he is made partaker of a glorious life for us. And  
Secondly, the fruits of Christ's Resurrection respecting Answ. 2 us, are these; to wit,  
I. An effectual application of his righteousness and satisfaction performed for us, Acts. 13. and Rom. 4.25. and 1 Cor. 1●, 18. And  
II. Our regeneration and sanctification by the holy Spirit, Rom. 6, 4, 5. Colos. 3.1. and 1 Pet. 1.3. And  
III. A demonstration, and obsignation of our Resurrection unto life eternal, Rom. 8.11. and 1 Cor. 15.13. and Revel. 1.5. And  
iv Consolation against all affliction, yea death itself, job. 19.25. and 2 Tim. 2.8. And  
V A certainty of the defence, and full glorification of the Church, john. 14.3.  
Why doth the Lord now adays rather use the Quest. 5 Ministry of men then of Angels, in confirming and Preaching the truth of CHRIST'S Resurrection?  
First, because our infirmity and weakness cannot Answ. 1 bear the light or aspect of Angels; as we may see by these women who were afraid when they saw the Angel, verse. 5.  
Secondly, the Lord doth this for our greater Answ. 2 consolation, that we hearing them, who are of the same nature with us, and sinners like us, may be raised up to comfort.  
Thirdly, this is done, because the Lord would Answ. 3 have an access to his heavenly doctrine made manifest, and laid open unto all men, in the ministry of the word, and not peculiar Revelations to be expected or sought for by Angels, Romans 10.6.  
Fourthly, the Lord hath appointed that Christ Answ. 4 should be preached unto us by the Ministry of men & not of Angels, because he would have all glory to be reserved unto himself, as in merit, so also in the application of the benefits of the Gospel; for in this his power is wonderfully shown, that against the gates of hell he opposeth weak men.  
Fifthly, this was done also, that people might Answ. 5 reverence, obey, and receive the Ministers, as the Messengers and legates of Christ; and on the other side that Ministers might embrace, and love their people, with a sincere and fatherly affection.  
Sixthly, if Christ, and the Gospel should be Answ. 6 preached unto us by Angels, it were necessary that they should use a humane not an Angelical speech unto us [and hence the Angels appeared here in an humane form, when they were to publish and preach the Resurrection of Christ unto the women] And therefore the Lord will rather use the Ministry of men then of Angels.   
Verse. 7.8 VERS. 7, 8. And go quickly and tell his Disciples, that he is risen from the dead. And behold he goeth before you into Galilee, there shall ye see him, behold I have told you. And they departed quickly from the Sepulchre with fear and great joy, and did run to bring his Disciples word. 
Sect. 1 §. 1. He goeth before you into Galilee.]  
Quest. 1 Why doth CHRIST go to Galilee?  
Answ. To appear to his Disciples there.  
Quest. 2 Why will he appear unto them in Galilee, rather than in or about jerusalem, where they now were?  
Answ. 1 First, because they were of the country of Galilee, and came from thence up to Jerusalem; and therefore he will have them go to the place from whence they came. And  
Answ. 2 Secondly, because he had resolved to spend some days with them, to instruct them in the knowledge of God, and to teach them, and confirm them in the truth, and to encourage them, to endure for his sake all the oppositions, and contradictions they should meet withal. Now it was more meet that they should abide in Galilee, then in Jerusalem, because that was the more safe place. And thus CHRIST had respect to the infirmity and weakness of his Disciples, until they were armed with strength and courage from on high.  
Answ. 3 Thirdly, this was done, because Christ would not have his Disciples idle; and therefore until the time come, that he appears unto them and they be sent to Preach the Gospel, he will have them employed in their ordinary calling, Whence john. 21. we read that they were fishing, which was their old vocation.   
Verse. 9 VERS. 9 And as they went to tell his Disciples, JESUS met them, saying, All hail, And they came, and held him by the feet, and worshipped him. 
Sect. 1 §. 1. JESUS met them, saying, All hail.]  
Quest. Why did CHRIST first appear to women, and not to his Disciples? and first reveal his Resurrection unto them?  
Answ. 1 First, some say, this was done, that the Resurrection of Christ might be divulged, and published; I am veró mulieres nihil celare possunt, and women can keep no secrets, but tell all they know. This ridiculous reason is given by Discip. de temp. serm. de Pasch. But  
Answ. 2 Secondly, this was rather done, that the Lord might observe still that old custom of his, whereby he was wont to choose, the contemptible, ignoble, and abject things of the world, to confound the strong and mighty, 1 Cor. 1.27, 28, 29. Now these women both in regard of the infirmity of their sex, and for their countries' sake Galilee, were held in contempt, Iohn ●. 46. But the Lord extols them, by first manifesting unto them the Resurrection of his Son, which is one of the principal Articles of our faith; yea sends them, to reveal it to the Apostles,  sic fierent Apostolorum Apostolae, that so they might be made the Apostles of the Apostles, as the Ancients spoke.  
Thirdly, women by nature being weaker, without Answ. 3 doubt were smitten with a vehement sorrow of mind, for the reproachful death of Christ, and those torments and pains which they saw him suffer in the day of the preparation, when they stood not fare off from the cross: And therefore the joyful message of Christ's Resurrection is first of all showed and declared unto them, to revive and comfort their sorrowful heart; And for this cause Christ appeared unto Peter a part, viz. because as he sinned most heinously so he sorrowed most heavily; and therefore for his particular consolation, his Saviour appears to him alone.  
Fourthly, this was done, that God by this Answ. 4 means, might meet with, or take away, the calumnies of the jews. The Priests and Scribes afterwards say, that JESUS Disciples came, and stole him out of the Sepulchre: now that the impudence, and absurdity of this lie might appear unto all, by the wonderful providence of God it came to pass, that the women came unto the Sepulchre before the Apostles. Now it is no way probable or likely, that so few women could either role away so great a stone, as was laid at the cave's mouth, or steal away the body which was kept by so many armed soldiers.  
Fifthly, death came into the world by a woman, Answ. 5 viz. Evah; and therefore Christ would have his Resurrection (by which righteousness and life, is repaired and renewed unto us) to be first declared and showed forth by women. As in the fall of the first man these three things concurred, to wit, The Devil persuading, the women showing, the man eating, and corrupting of humane nature. So in the Resurrection of Christ also (by which mankind is repaired) there concurred, Christ rising, and redeeming humane nature, The Angel showing the Resurrection, and the women carrying the good tidings unto others.  
Sixthly, these women with an earnest desire of Answ. 6 mind, came very early, yea as soon as they could see unto the Sepulchre; but the Apostles for fear durst not come in sight; and therefore the Lord recompenseth this their courage, and boldness with the first news of Christ's Resurrection, and with the first sight of him, after he is risen. Chem. harm. parte. 2. Gerard. pag. 255. b.  
§. 2. And they held him by the feet.] Sect. 2  
Why doth our Saviour permit his feet to be held and touched by these women, Quest. seeing St. john. saith Chap. 27. That he would not suffer Mary Magdalene to touch him, but forbade her saying, Touch me not, and giveth this reason, For I am not yet ascended unto my Father?  
First, some say, that our Saviour forbade her to Answ. 1 touch him, for this mystical cause, to insinuate unto her, that she ought not to think of him, as formerly she had thought, that is that now she must have no humane conceits of him. Her faith as yet was very imperfect as well as the faith of the rest, as appears by hers and their buying and preparing of spices, and ointments for the embalming of the body of JESUS, as though his body could hvae putrified and corrupted, & asthough it should not have been raised up to life the third day, 
(f) Carthus. s. pag. 231. b.   
Secondly, others answer, that when Mary now Answ. 2 held the feet of CHRIST, he forbade her to touch him, that is, not to continue long holding him, or kissing his feet, but quickly to dispatch, and go about that message which the Angel had given them all in charge 
(g) Parens. s. p. 900. a. . And this seems to be the truest answer.  
I. From the next verse, where our Saviour again gives them the charge which was given them by the Angel, See verse. 7. and 10. And  
II. From the reason given john. 20.17. Touch me not, for I am not as yet ascended unto my Father: which words although they be diversely interpreted, have notwithstanding this plain, and simple meaning, Why dost thou prolong the time in holding and kissing my feet. Let them now go, for I am not about presently to ascend unto my Father, but I will before my Ascension tarry with you a certain time; when both those and the rest, may both see and touch me, Now therefore forebare, and go tell my Disciples etc.  
Sect. 3 §. 3, And they worshipped him.]  
Quest. How is adoration attributed or given to the humanity, or flesh of CHRIST, seeing it is a worship proper to the Deity?  
Answ. Although the flesh of CHRIST, as flesh and a creature is not to be adored, but itself adores the divinity (as Cyrill speaks, de recta fide ad Theod. lib. 1. Col. 693.) yet in regard of the union thereof Cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the substantial word which is to be adored, the flesh is coadored with one adoration: because neither in faith, nor in vocation, can the flesh be separated from the Deity. Indeed the proper cause of adoration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which is in the body, and with the body of Christ, and which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only adorabilis. And therefore as the purple robe, or, Crown of the King separated from the body, or head of the King, are not to be worshipped; but being on the head or body of the King, the King with his Crown and robe on are worshipped: So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divinity of Christ with his flesh. The like Question unto this is handled, by Epiphanius in Anchorato, pag. 367. and by Augustine de verb. Dom. serm. 58. and Chemnit. harm. Part. 2. Gerard. pag. 342. a. medio.   
Verse. 10 VERS. 10. Go bid my brethren go into Galilee, and there they shall see me. 
Quest. How often did Christ appear unto any after his Resurrection?  
Answ. 1 First, St. Mark saith that Christ first appeared unto Mary Magdalene only, near unto the Sepulchre; and this St. john also mentions, 20.16.  
Answ. 2 Secondly, afterwards he appeared to Mary together with some other women; as our Evangelist here hath it, verse. 9,  
Answ. 3 Thirdly, he appeared to two Disciples that were going to Emau● and talked with them, Mark 16.12, and Luke 24.13.  
Fourthly, he appeared to Peter alone, Luke 24.34, and 1 Cor. 15.5.  
Fifthly, he appeared to the ten Apostles, when Answ. 4 they were together in one house, Thomas being Answ. 5 absent, Luke 24, 26. john. ●0. 19. And all these five Apparitions I conceive have been upon the day that he arose from death unto life.  
Sixthly, he appeared to the Apostles, being Answ. 6 shut up in one house, when Thomas was with them. And this was 8. days after the Resurrection. And these 6. Apparitions were in judea.  
Seventhly, he appeared unto the Disciples in a Answ. 7 Mountain in Galilee, Matth. 28.16. Whence it seems to me clear and evident, That the Disciples did not go presently after they had received the command, into Galilee, but some 8. days after. Yea this is the Apparition (I conceive) which St. Paul speaks of, 1 Cor. 15.6. where he saith, That CHRIST was seen of above 500 brethren at once; who either followed the Apostles out of judea, or flocked unto them when they were on the Mountain, out of Galilee.  
Eightly, he was seen again by seven of his Answ. 8 Disciples, as they were fishing at the Sea of Tiberias, john 21.1. etc.  
Ninthly, he appeared to james alone, 1 Corinth. Answ. 9 15.7.  
Tenthly, he was seen again by all the Apostles Answ. 10 after they were returned from Galilee to jerusalem. And this is mentioned both by Matthew, Mark, Luk●, and Paul, 1 Corinth. 15. Now all these ten Apparitions were in the Earth.  
Eleventhly, there were two Apparitions of Answ. 11 Christ from Heaven. viz.  
I. He was seen of St. Stephen, the first who suffered for him, after his Ascension, Act. 7.55. And  
II. He was seen of St. Paul as he went to Damascus, Act. 9.3. and 22.6. and 1 Cor. 15.8.  
Twelfthly, there shall be another Apparition Answ. 12 of him from Heaven in the last day, when all the people of the earth shall see him coming in the clouds. See Dr. Mayer upon this Verse, Page 331, 332.   
VERS. 13. Say ye, Verse. 13 his Disciples came by night, and stole him away while we slept. 
How may this be proved to be a lie, Quest. because it is commonly reported among the Jews as a truth until this day, verse 15. That his Disciples stole him away by night?  
First how can it be imagined that the Disciples Answ. 1 of CHRIST, who fled, and were scattered abroad when he was apprehended, and sought lurking holes in the time of his Suffering, dare now come to his Sepulchre to take away his body which is guarded about with Soldiers for this very purpose? Chap. 26.63, 64. And how can the armed Soldiers be terrified or affrighted by unarmed Apostles.  
Secondly, the Sepulchre wherein Christ was Answ. 2 laid, was hewed out of a Rock; and therefore the Disciples could not by any underground caves, or secret crannies or passages, steal him away, and not come in the sight of the Soldiers.  
Thirdly, if the Disciples would have adventured to have stolen the body of CHRIST, they would Answ. 3 not have stayed until it was guarded with a troop of Soldiers, but would have enterprised it before, viz, on the foregoing night, when they might have done it with more safety, and less danger.  
Answ. 4 Fourthly, the Disciples could not watch one hour with CHRIST in the garden, and shall we think that they would wake a whole night (almost) to steal away a dead man?  
Answ. 5 Fifthly, how could the Disciples remove away so great a stone, as was laid at the Caves' mouth, and the soldiers neither perceive it, nor awake?  
Answ. 6 Sixthly, it was not the Disciples, but the women who came first unto the Sepulchre; yea the Disciples for fear had shut themselves up in bolted and locked houses; and therefore there was no colour to daub over this lie, That his Disciples came and stole him away.  
Answ. 7 Seventhly, if there had been no need of oppressing, & suppressing the truth, then why do the high Priests and Scribes take counsel together, and summon a Conventicle? If the thing had been true, then why do they instruct the Soldiers in a lie? If the Soldiers speak nothing but truth, then why do they take money? If the Disciples did steal him away, then why do not they seek to recover him from them, and make them by force and violence to bring him bacl again or confess the fact, which they never went about at all?  
Answ. 8 Eighthly, if the Soldiers slept, then how could they tell that it was the Disciples who stole him away? If all were asleep but one, who knew the Disciples, and saw what they intended, then why did not he awake the rest? If they all were awake, then why do they lie in saying he was stolen, while they slept? If they say they saw and durst not speak, who will believe them to be such cowards, to fear naked poor men, when themselves were armed, and set there on purpose to preserve the body from the theft of the Apostles? If others tell them that the Apostles stole him away, then why do they so boldly relate it of their own knowledge, and not rather produce the authors of the report, and make them prove it? And thus by infinite absurdities it may be showed that this speech of the soldiers was a wicked untruth, and a wilful lie.   
Verse. 18 VERS. 18. And JESUS came, and spoke unto them, saying, All power is given unto me in heaven and in earth. 
All power is given unto me in heaven and in earth.]  
Quest. 1 Who gave this power unto CHRIST?  
God the Father, or, the whole blessed Trinity; for where this is ascribed to the Father, Answ. there Father is understood essentially, and not personally, Chap. 11.17. Yea who can give all manner of power to the humanity of CHRIST, but the only true God?  
Quest. 2 What manner of power is this which is given to CHRIST?  
Answ. 1 First, in general, it is a plenary power: All power is given to ●e● etc.  
Secondly, again in general, it is not only a Answ. 2 terrene but also a Celestial power. All power is given unto me in heaven and in earth,  
Thirdly, more particularly, a threefold power Answ. 3 is given unto CHRIST; namely  
I. Of Dominion, for he rules over all, and all power and dominion is subordinate unto him. Now this Dominion is twofold; to wit,  
First, General, over all in general, he being the King of Kings.  
Secondly, Particular, over all his children; and theferore he will protect and defend them.  
II. Of Disp n ition, and thus he is the Lord and Master overall, Matth. 11.27. john. 3, 30. He is the Head of his Church, and all the senses external and internal lie in the head; he is the fountain of all grace, from whom is derived unto us whatsoever is good.  
III. Of judgement, and that both of this world, and also of the last day; for he shall judge all men and all matters. And thus unto him is given a power of Dominion whereby he rules over all; a power of Dispensation, whereby he distributes, imparts, bestows, and gives what he will, unto whom he will; and a power of judgement, whereby he punisheth and rewardeth whom he pleaseth here, and whereby he will acqui●te and condemn whom he will, at the last day. And therefore most truly is it said by him: All power is given to me both in heaven and in earth.  
Some object this place for the ubiquity of Christ, Object. 1 arguing in this manner. Christ saith, all power is given to me; now this power was not given to his Deity, for that is equal with God; and therefore it must be given of necessity to his humanity. If then Christ's humanity have all power, it is omnipotent, and so can be every where.  
There are two things which I will distinguish (for the better understanding of this Objection) herein: viz. that Christ's humanity is every where (to which we give the two first answers) and that it is Omnipotent, to which we give the third.  
First, in general we must distinguish here between Answ. 1 that power which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia, and that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestas.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that power which we call authority, and which is grounded upon law; and such is the power of Kings over subjects, Parents, over children, Husbands over wives, and Masters over servants.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a faculty, or ability to do any thing, and consisteth in force, power, and strength, and such is the power, and puissance of most mighty Kings.  
Now there is a great difference between these two, neither is one a necessary consequent of the other; as for example, we have many Kings and Monarches who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and are of power to subdue their neighbours; and yet have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any legal power over them; and on the contrary many have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legal authority, who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or poetency to repress rebellious subjects; that is, they have right, but they want might.  
Secondly, the word here used is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Answ. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To me (saith Christ) is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which word signifies not an ability to do all things, but authority to rule all things: so as when CHRIST saith, All power is given to me, he meaneth all that Authority, rule, and Dominion, which was given to him after his Resurrection over all things both Celestial and Terrestrial, as to the King of Heaven and Earth, so that by virtue of this power he might send his Disciples now to the Gentiles, which before went only to the lost sheep of the house of Israel. And he saith not, all power is given to my humanity, but to me; even a power of ruling, judging, condemning, absolving, and in brief of doing all things, which may work for the glory of his Father, and the good of his Church. But this power doth not prove his Humanity either to be of an infinite nature, for every where: for although his Divinity be of an omnipotent, and infinite nature, and consequently every where, yet his Humanity being created, is of a finite nature, yea a finite creature; and therefore cannot really be every where. To conclude, as it is impossible for a finite creature to be really every where; so this ubiquity cannot so be given to Christ's infinite Humanity, as in its own essence, properly, and really, it should be every where.  
Answ. 3 Thirdly, we say that this attribute of Omnipotency is to be given to none but only to God, no not to the humanity of CHRIST, which because it could not help itself in that great agony, prayed to his Father, to let the Cup pass away from him: and being in the like case upon the Cross he continued his prayer unto his Father: Now would the humanity have prayed to God, if it had been Omnipotent?  
Object. 2 But Christ saith, That all power is given to him in heaven and in earth, which power is given to his humanity not to his Deity; and therefore his humanity is Omnipotent, for where all power is, there is omnipotency.  
Answ. 1 First, as we said before, Christ speaketh of that power, which we call Authority, not of that which we call potency: for he saith not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnis potentia, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed omnis potestas, is given unto me: speaking of that authority which was given to him after his Resurrection.  
Answ. 2 Secondly he saith not all power is given to my humanity, but to me, that is, to my person: the which power was therefore said to be given to him because whilst he was in the form of a servant, he emptied himself of all glory, and after his Resurrection it was again restored unto him, and he declared to be the Son of God, being glorified of his Father, with that glory which he had before with him; as john. 17.2.  
Answ. 3 Thirdly, but admit that Christ in these words (All power is given unto me) speaketh of his humanity; what then? must it needs follow, that his humanity is omnipotent? nothing less: but that it hath as much power given to it, as possibly can be given to, or received of any creature; for the humanity of Christ is the most potent of all creatures, but not an omnipotent creature: and for this cause our Saviour saith here, Omnis, that is, in omnia potestas, all power, or, a power over all, not summa potestas, a supreme or omnipotent power.  
Fourthly, the humanity of Christ is omnipotent, not in itself, but in the Word, as the Word suffered not in itself, but in the flesh. Answ. 4  
The Papists say (as Virgil saith of Caesar, Argum. Divisum imperium cum Jove Caesar habet) that Christ hath divided his Kingdom and power with the Virgin Mary. Now against this we produce hence this short Argument. Our blessed Saviour saith here, All power is given to me in heaven and earth; The power then, and Kingdom is not divided with Mary, but resteth wholly in Christ.  
Some Romanists enlarge the jurisdiction of the Object. 3 Pope so fare as is the wide world, objecting this place to prove the Pope's authority over the Heathens. Christ saith, Unto me is given all power in heaven and earth; therefore, saith (Careus. lib. 2. de potestate. Rom. pontiff. Cap. 9) the Pope hath authority over Infidels.  
First, all power was given to Christ; therefore Answ. 1 the Pope hath authority over the Gentiles; is a gross and absurd consequence.  
Secondly, all power was given to Christ; therefore Answ. 2 to the Pope also; is a blasphemous and Antichristian consequence.  
Thirdly, Bellarmine answers hereunto (Bell. Answ 3 lib.. 5. de. Rom. pontiff. Cap. 5.) that this power belonging unto Christ is so great, as that it is not communicable to any mortal man.  
Fourthly, Barclaius (de potest. Papae. Cap. 3.) such Answ. 4 saith there is no Scripture which defendeth any universal jurisdiction of the Pope as this is. Yea  
Fifthly, Bellarmine saith (lib. 5. de Rom. pontiff. Answ Cap.. 2. initio) there is Scripture to confute it; for 1 Cor. 5. Chap. the Apostles saith, What have we to do with them who are without? meaning Infidels, who (saith he) are not subject unto the judgement of the Pope; nor unto the authority of the Church until they be baptised.   
VERS. 19.20. 
Verse. 19.20.  Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. Amen. 
§. 1. Go ye therefore.] Sect. 1  
In these two verses, the chief parts of the Apostles function, are thus to be discerned. As  
First, their legacy which is immediately given them of God, unto all nations, and not restrained within any limits. And  
Secondly, the publication of that doctrine which they received of the Lord. And  
Thirdly▪ the administration of those Sacraments, which were instituted by God. And  
Fourthly, the protestation of that especial aid, which although generally it concern the whole Church, yet particularly it respecteth the Apostles themselves, Dr. Saravia. of Ministers. pag. 11.  
§. 2. And teach.] Sect. 2  
Dr. Carier in his last letter [which is answered by our Dr. Hakewell, Object and which was written only to derogate all he could from the Scripture, and to cast the authority thereof upon the Church, that is, as he else where expresseth himself, the Clergy of the Church of Rome] doth lay down this proposition; That our Saviour commanded not his Apostles, to write his Religion but to teach it, as in this verse, Ite praedicate, Go and teach.  
Answ. 1 First, by this Argument he would infer that the Apostles sinned in going beyond their commission. For if he bid them to teach only by word of mouth, and they both teach by word and writing, than they transgress the Commandment of their Master, and consequently sin. Now if Bellarmine, and Canus were alive, they would blush at the impudence of their Carrier for this unheard of assertion.  
Answ. 2 Secondly, Christ saith, Go and teach, therefore they must not write follows not, for a man may teach as well by his pen as by his tongue, by writing as speaking. Yea doctrine delivered by writing, as it is conveyed more purely and certainly without mixture, arising from humane frailty and corruption; so it spreads farther, and lasts longer, and if it degenerate, is more easily reform. That is worthy to be marked, which St. Luke hath in the Preface of his Gospel to that noble Theophilus, viz. that although he confesseth, that he had been instructed in the Doctrine of Religion, yet he thought it meet to write unto him, from point to point, that he might have the certainty of those things: So that though he had indifferent good knowledge before, yet writing the story was the means to beget certainty: according to that of the Prophet David, This shall be written for the generation to come.  
Answ. 3 Thirdly, this impudent bold assertion, will appear to be such, both  
I. By the Lords own practice, who wrote the Decalogue once and again in Tables of Stone. And  
II. By the Lords own Precept, he in express terms commanding his Servants the Prophets to do the same. Read Exod. 17.14. Esa. 8.1. jerem. 30.2, Ezech. 37.16. Habak. 2.2. And  
III. By the necessity of writing; for before the Law was written, what universal Apostasies there were from the true worship of God, the Flood is a sufficient testimony of; and after the Law was lost, though the Priesthood continued, what general swervings there were both of Prince and people, as well in manners as religion, appears 2 Chron. 34. What forbids us then to think that our Saviour in commanding his Apostles to teach all Nations, should not by virtue of that command, as well give them in charge to publish their Doctrine by writing, as to deliver it by word of mouth? Read besides Revel. 1.11.19. and Chap. 2. and 3. and there we shall see, that Christ commands john to write what he saw.  
Sect. 3 §. 3. All Nations.]  
Object. 1 Some Papists object this place for the infallibility of their Church: CHRIST saith, Go teach all Nations: Therefore the Church is free from error, and the Doctrine thereof is in all things infallible.  
Answ. 1 First, these words were spoken to the Apostles only, and not to that which the Jesuits call the Catholic Church. Now we grant that their teaching was infallible, and all men were bound to hear it; for they taught that which afterwards they writ in the Scripture: yet they so taught, and with such commission, that the people are commended which examined their teaching by the Scriptures, Acts 17.11.  
Secondly, we grant, that the Pastors of the Answ. 2 Church in all ages have commission to teach likewise, but that proveth not all their teaching to be infallible always, because natural corruption hanging on them, they may fail in that which is committed to them. Mr. White Page 74.  
§. 4. Baptising them.] Sect. 4  
The Anabaptists (who are therefore called Catabaptists) Object. 1 objects this place against the practice of our Church, in Baptising of Infants, Christ say they) commands his Apostles, and consequently all Ministers, first to teach men, and afterwards to baptise them; but Infants cannot be taught, and therefore ought not to be baptised. Others of them argue from hence thus. These two are conjoined by our Saviour, to teach and baptise, and to believe and baptise; as if he would say, the Apostles must first teach, and then baptise, and people must first believe, and afterwards be baptised. And therefore Infants being capable neither of teaching, nor believing, are not to be baptised.  
First, the Proposition is false, That Christ's commands Answ. 1 his Apostles first to teach, and afterwards to baptise, for these words, first, and afterwards are not in the Text.  
Secondly, our Saviour in this place prescribes an Answ. 2 order to be observed in the conversion of the Gentiles; and doth prepone, or put preaching before Baptism, because those who believed amongst the Gentiles were Adulti, men of years, and not Infants; who were first instructed and afterwards baptised, as under the Law the Proselytes who were of age, were first instructed and afterwards circumcised. But the Infants of the jews were circumcised before they were instructed, as we shall see by and by.  
Thirdly, although Preaching in this place be Answ. 3 put first, yet it followeth not hence, that therefore it ought always to proceed and go before Baptism: for Mark 1.4. Baptism is put before preaching. Indeed I know that john Baptist first preached, and then baptised.  
Fourthly, if the order of words be to be urged, Answ. 4 than it will follow that all Nations are first to be taught, and afterwards to be baptised; that is, that all Nations must first be taught the Gospel, before that any of them be baptised; which is so gross and absurd, that no Anabaptist will affirm it.  
Fifthly, the word here used [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach] Answ. 5 is general, signifying every way and means whereby we are made the Disciples of Christ, and received into the Covenant of God; now this is, as well by the Sacraments as by the word.  
Sixthly, it is most certainly true, that our blessed Answ. 6 Saviour doth conjoin, his word and baptism together, because Baptism is not a common or dumb and silent washing, but it is the Laver of water in the word, Ephes. 5.26. and a sealing of the promises of the Gospel; and therefore can nor aught to be without the word; as Augustine saith, Tolle verbum ex baptismo, et quid erit aqua nisi aqua? Take the word viz. of Institution from Baptism, and then the water is but bare water, and the washing therewith, but a vulgar lotion.  
Answ. 7 Seventhly, Baptism is a signing or sealing of the Doctrine of the Gospel; now it follows not, that therefore it is to be denied to Infants; for this is a part of the Doctrine of the Gospel, that Infants belong unto the promise of the New Testament (Acts 2.39.) and unto the Church of Christ (Isa. 49.20, 21.) and unto the Kingdom of God, Matth. 19.14. And therefore this part of the doctrine of the Gospel is to be sealed by baptism unto Infants.  
Object. 2 But the Anabaptists yet instance, and urge, That Baptism ought not only to be the laver of water in the word, but also those who are baptised aught first to be instructed.  
Answ. This was also required in the institution of Circumcision, from whence this objection may most plainly be explicated and resolved: For God first teacheth Abraham, and afterwards he is circumcised, Genes. 17.11.23. and doubtless Abraham himself did teach Ishmael, and his household, before he circumcised them, as appears by the Lord's testimony of him, Genes. 18.19. yea both these were commanded in the Old Testament, viz. to teach their children, Deut. 4.6.12. and to circumcise them, Genes. 17.11.23. and In adultis, in those of years of understanding, teaching went before circumcision, Genes. 17. but Infants, little ones, or babes are commanded to be circumcised on the 8. day, Genes. 17.12. and to be taught when they can ask and demand, What is meant by these testimonies, Deut. 6.20.21. And thus circumcision in Infants was before instruction, and this followed afterwards when they were capable thereof. From hence we answer to the Objection, that those of years of discretion, are first to be taught, and then to be baptised, but the Infants of Christians, first to be baptised, and afterwards to be taught.  
Argu. 1 It is discussed betwixt us and the Papists, whether women or Laymen ought to baptise? And we say, that neither Laymen of what calling soever nor yet Midwives, or any other women, aught to baptise Infants. This we confirm from this place, The commission and charge to baptise, was given only by our Saviour Christ, to his Apostles and all lawful Ministers their successors; in this verse. Therefore Laymen, and women, in baptising go beyond the commission of CHRIST.  
Answ. Bellarmine answereth hereunto, That when Christ gave this Commission, there were many present besides the Apostles.  
Reply. We deny not, but that many beside might be present, but he spoke only to his eleven Disciples, who are immediately named before, verse 17. Unless the Cardinal will say, that he made all the rest [viz. those 500 whom St. Paul speaketh of, 1 Cor. 15.] Apostles also, for he sendeth them to whom he directs his speech, into all the world, Mark 16.14.  
Argu. 2 It is disputed betwixt us, and the Church of Rome, concerning the number of the Sacraments; we affirming that there are but only two, and confirming it from hence. Christ only commanded these two Sacraments [Baptism and the Lords Supper] to be used for ever in his Church; instituting and commanding Baptism in this place, and the Lords Supper, Chap. 26. Indeed Christ used many other Ceremonies himself, as lifting up of hands, the tempering of clay and spittle; And his Apostles used imposition of hands, and anointing with Oil: But Christ hath not laid his Commandment upon these Ceremonies, enjoining us perpetually to use them, as he hath charged us with these two, Baptism, and the Eucharist.  
It being questioned between us and the Church Argu. 3 of Rome, whether the Sacraments be of equal dignity, and excellency, 
Concil T●i● sess. 7. Can 3. & Bel. de sacram. Lib. 2. cap. 2●.  they pronounce an Anathema against him, who denieth, That Baptism excelleth all the five Sacraments, & the Eucharist Baptism. We willingly acknowledge that Baptism excelleth their five forged, and feigned Sacraments [viz. Confirmation, Penance, Matrimony, Orders, and Extreme Unction.] But that the Lords Supper should be preferred before Baptism, as the more worthy, and excellent Sacrament, we find not in the word of God. Yea that both of them are of like dignity in themselves, and to be had equally and indifferently in most high account by us, we prove from this verse and other grounds; to wit.  
First, they are both commanded and instituted by the same authority of our Lord JESUS CHRIST as Baptism here, and the Lords Supper, Luke 22.19. neither is one by the first institution advanced above the other.  
Secondly, there is the same matter, and substance of both Sacraments; viz. CHRIST JESUS with all his benefits; for as Baptism is said to save us by the Resurrection of Christ, 1 Peter 3.21. so the Cup, and bread in the Eucharist, are a Communion of the body and blood of Christ, 1 Corinth. 10.16.  
Thirdly, there is one and the same end of both these Sacraments, which is the increase and strengthening of our Faith in the promises of God: as Rom. 6.5. and 1 Cor. 11.26. Therefore they are both of equal dignity and worthiness.  
If the Reader would see how these words are urged first by Chamier against that Popish practice of muttering and mumbling over the Child when it is to be baptised; and then secondly how they are enforced by Bellarmine for the proof thereof, let him read Chamier. tom. 4. de Sacram. Lib. 1. Cap. 16. page 35. §. 9, 10, 11, & Cap. 18. page 40. §. 12. etc. ad. 19  
Why were the Sacraments instituted, or for Quest. 1 what end, or use were they ordained?  
First, one use or end of them is, to be public Answ. 1 signs, or notes of distinction, to distinguish us from jews, Turks, and Infidels, and by which further we may profess our Faith in Christ, and the true Religion of CHRIST; this is plain from Rom. 4. Where the Apostle calls Circumcision, and that which succeeds unto it, viz. Baptism; the seal of the righteousness of Faith: that is, a seal whereby righteousness is assigned in us by God, and by which all men may know that we are sealed in and by Christ unto righteousness and eternal life. For there is a double use of a seal to wit,  
I. To make him unto whom the writing or promise in writing is sealed, to be more and more sure and certain of the will of him who hath sealed the writing unto him. When the King or some great Potentate shall promise some office, or place, or preferment unto a favourite or friend, he will hope that he shall enjoy it, because he hath a promise of it; but if the promise be written, yea under hand and seal, than he fears not the performance of it. Thus the Lord confirms and makes sure unto us all the promises of the word, by the seals of the Sacrament, th●t we might be the more certain of his love and goodwill towards us, and more confidently expect the accomplishment of all his promises, which are written in the word, and signed, and sealed in the Sacraments.  
II. Another use of a seal is, that others thereby may perceive and know the benefits and favours which are conferred upon him unto whom the covenant is sealed, by him who hath sealed it. And for this cause the Lord also hath instituted the Sacraments, that others by the sight▪ knowledge, and contemplation thereof may know both the great love that God hath borne us, in giving his dear beloved Son to die for us, and also the great benefits and mercies that ●re sealed unto us by the Sacraments, in and through CHRIST.  
Answ. 2 Secondly, another end and use of the Sacraments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thereby we might be united unto, and have communion with Christ our head, and his whole body the Church, 1 Corinthians 10. and 12. Chapters. Or that we might be incorporated and engrafted into Christ, and grow up in one with him. And that thereby we might be made partakers of the fruit of his passion, viz. of Redemption, remission of sins, regeneration, and life eternal; for all the things are gained by CHRIST.  
Answ. 3 Thirdly, the last end or use of the Sacraments is, that they might be monuments, or memorial to admonish us, and put us in mind perpetually of our duties towards God. Baptism doth teach us, That we are dead, and buried with Christ; and therefore we must live in sin no longer, but labour daily to mortify it more and more, and strive to become new creatures. The Lord's Supper doth teach us, that all we which are made partakers of one bread, aught to be one body with Christ, and must labour to avoid all things which might make a rent in this body, as Schisms, dissensions, hatred, and the like; and walk in faith and love, both towards GOD and man.  
Quest. 2 What is Baptism?  
Answ. It is a washing with water, instituted by CHRIST, for the testifying unto us the remission of our sins, by the blood of Christ, Acts 22.16. In this definition we have these three things observable, viz.  
First, the author of Baptism, namely, Christ. And  
Secondly, the external part of Baptism, namely, a washing with water. And  
Thirdly, the internal signification of Baptism, namely, a washing of our souls from the guilt and stain of sin, by the blood of CHRIST; but of this more in the sequent question.  
What is signified by this Sacrament of Baptism? Quest. 3  
The washing away of our sins by Christ's blood, 1 john 1.7. More particularly observe, Answ. that  
First, water signifies the blood of Christ, john. 13.8.  
Secondly, the dipping of the party to be baptised, or the washing of it with water, doth signify mortification, and a dying unto sin: And the remission of our sins, and our restitution, or restoring unto the love of God.  
What do we gain by Baptism, or what are Quest. 4 the benefits thereof?  
First, thereby we gain admission into the body Answ. 1 of Christ, 1 Corinth. 12.13. that is, into the Church of the saved, and the society of the faithful, Hebr. 12.22. etc. and 1 john 1.3. And hence Baptism  
I. Is a note, or badge of a Christian.  
II. Gives us Communion with Christ, and his members.  
III. Gives us a right unto all the promises of the word.  
Secondly, by Baptism we gain remission and Answ. 2 pardon of all our sins, Acts 2.38.  
Thirdly, Regeneration, john 3.5. For Answ. 3  
I. By Baptism we die unto sin, Rom. 6.3. Colos. 2.12.  
II. In Baptism we are quickened and sanctified by the holy Spirit, 1 Corinthians 6.11. Titus 3.5.  
Fourthly, by Baptism we gain eternal life Answ. 4 and salvation, Titus 3.5. and 1 Peter 3.21.  
What order is to be observed in the administration Quest. 5 of this Sacrament of Baptism?  
First, the person to be baptised must be taught: Answ. 1 and that  
I. The knowledge of the Gospel, and salvation by Christ.  
II. That the admission into the Church, and body of Christ is by the sacrament of Baptism: that so they may be persuaded to learn and to be baptised: as in this verse, and Acts 2.38.  
Secondly, the person being thus taught and instructed Answ. 2 in the Faith, and willing to be baptised, must then be admitted unto the Sacrament of Baptism, and baptised in the name of the Father, and of the Son, and of the holy Ghost, Mark 16.16. Acts 10.47. But these two Answers are to be understood of those who are of years of discretion, and not of Infants.  
Who ought to be, or may be Baptised? Quest. 6  
Those who are baptised, are either, Answ.  
I. Men of ripe years or years of discretion; Now these Adulti do either  
First, not profess the Faith of Christ; or are without the Church of Christ; and these are not to be baptised. Or  
Secondly, do profess the Religion of Christ, and desire to be baptised; and these (as was said before) are to be admitted. Or  
II. Infants; now these are either.  
Answ. 3 First, the Children of jews, Turks, and Heathens, who are without the Church: and these are not to be baptised. Or  
Secondly, they are the Children of those who are wiihin the Church▪ and these are to be baptised.  
Quest. 8 Whether is the Sacrament of Baptism necessary or not?  
Answ. 1 First, it is necessary, because it is commanded in this verse, and Mark 16.16. For as we must pray if we would be blessed, because God hath commanded it, Matth. 7.7. and as we must eat, if we would live, because according to Gods own ordinance that is the means to preserve life: so we must be baptised, because God hath ordained, that by that door, we should enter into the Ark, the Church.  
Answ. 2 Secondly, but Baptism is not absolutely necessary unto salvation, as appears thus,  
I. God did precisely command, that Circumcision (to which Baptism answers now) should be on the eighth day, before which time without doubt many died, and yet it were absurd peremtorily to set down, that they were damned.  
II. If Circumcision had been absolutely necessarily unto salvation than Moses and Aaron would not have omitted it, for 40 years in the Desert.  
III. This Doctrine of the absolute necessity of Baptism, was unknown to the ancient Fathers; and primitive Church; who therefore did oftentimes forbear baptism (although we approve not of this their fact) till a little before death. Hence Constantine the great was not baptised until a little before his death: and Valentinian, by reason of his delay, was not at all baptised, whom notwithstanding Ambrose pronounceth to be in heaven. And Bernard in his 37. & 77. Epistle affirmeth, that not every privation or want of Baptism, but only the contempt, and palpable neglect of it is damnable.  
iv The Papists themselves confess, that the Baptism of the Spirit (Baptismas flaminis) and Martyrdom (Baptismas sanguinis) are sufficient without the Baptism of water, (that is) where or when it cannot be had unto salvation.  
V CHRIST himself saved the Thief upon the Cross without Baptism (Luke 23.43.) And therefore it is not so absolutely necessary that without it none can be saved.  
Quest. 9 What do we promise in Baptism?  
Answ. 1 First, we promise to renounce sin, Rom. 6.6. and 1 Cor. 6.19. and Acts 3.26. and 1 Peter 4.6.  
Answ. 2 Secondly, to serve the Lord in newness of life, all the days we live on the Earth. Rom. 6.4. and 7.6. and 2 Corinth. 5.17. Galath. 6.15. Ephes. 4.22.23. and 4.1. and 1 Peter 2.9. and 1 John 2.6.  
Sect. 5 §. 5. In the name of the Father, etc.  
In this form, wherein the Apostles must baptise those who are instructed, our Saviour [by nominating of the Father, Son, and holy Ghost] doth plainly insinuate, and teach unto his Apostles the profound mystery of the Trinity, and Unity. For these three names, Father, Son, and holy Ghost, do express the Trinity of divine persons; and this phrase, In nomine, non in nominibus, in the name, in the singular number, and not in the names in the plural, doth evidently show, the Unity in Trinity, or that these three ever blessed persons, have but one essence, and nature. Pet. Galat. Lib. 2. Cap. 12. page 63. medio.  
§. 6. And of the Son.] Sect. 6  
From these words we may draw this plain Argument against the Arrians, Argum. who deny the Deity of CHRIST. He, in whose name we are baptised is truly and essentially God.  
But we are baptised as well in the name of the Son, as of the Father, and holy Spirit, in this verse. Therefore the Son is aswell God in nature and essence, as the Father and holy Spirit are; and consequently, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the same nature and substance with the Father.  
§. 7. And of the holy Ghost.] Sect. 7  
Deuterius an Arrian Bishop being at Byzantium as he was about to baptise one Barbas after his blasphemous manner, saying, I baptise thee in the name of the Father, through the Son, and in the holy Ghost [which form of words is contrary to the prescript rule of Christ, who in this place commanded his Apostles to baptise all Nations, In the name of the Father, the Son, and the holy Ghost] the water suddenly vanished, so that he could not then be baptised: Wherefore Barbas all amazed fled to a Church of purer Religion, and there was entertained into the Church by baptism. Socrates in his Ecclesiastical History [Lib. 7. Cap. 17.] reporteth the like History of a Jew, who had been oftentimes baptised and came to ●aulus a Novation Bishop, to receive the Sacrament again; but the water vanished▪ and his villainy being detected, he was banished the Church.  
Because I have spoken divers things, in divers places before, of the Father, and the Son; here therefore thus briefly pass them over: speaking something more largely of the holy Spirit, because hitherto I have treated of that divine person more sparingly.  
How many things are requisite to be known Quest. 1 concerning the holy Ghost?  
Two; namely, Answ.  
First, Nomen, his name: He is called 1. Spirit. Then 2. Holy.  
Secondly, his nature, wherein two things are observable, viz.  
I. Veritas, the truth thereof; wherein two things are included; to wit,  
First, that he is God with God.  
Secondly, that he is a distinct person, from the Father, and the Son.  
II. Priprietas, the properties thereof; namely, that  
First, he proceeds from the Father, and the Son.  
Secondly, that he is equal to the Father, and the Son.  
Thirdly, what his operations and works are.  
What is meant by this word Spirit? Quest.  
First this word Spirit is taken either 

First, literally; and that two manner of ways; to wit, either  
Answ. 1 I. For an invisible, corporeal essence; as for example.  
First, sometimes for the air, and wind.  
Secondly, sometimes for the blast or breath of the Lungs. Or  
II. Spirit is taken for an invisible incorporeal essence; which is twofold namely, either  
First, created; as Satan, spectres, the reasonable soul of man, and the good Angels.  
Secondly, uncreated; and thus God the Father, God the Son, and God the holy Ghost, are called Spirits.  
Secondly, figuratively; and thus it is taken, either  
I. Spiritually, and thus  
First, the power, and Deity of Christ is sometimes called Spirit. And  
Secondly, sometimes the operations, motions, and gifts of the holy spirit, are called Spirit, etc.  
Thirdly, sometimes the regenerate part of man, and the spiritual life of the regenerate, and internal motions, and revelations, are called Spirit.    
Answ. 2 Secondly, here this word Spirit is taken literally, for an essence, incorporeal, incomprehensible, and uncreated; and this essence is called a Spirit, for these causes; to wit,  
I. Because he is incorporeal: A sight (saith Christ) hath not flesh, and bones: And thus Angels, and humane souls are incorporeal also; but they differ from this holy Spirit thus; they are not infinite and incomprehensible essences, as he is. And  
II. Because he inspires, and breathes into us the breath of spiritual life: and thus the Father, and the Son also, doth give spiritual life of grace, But it is by the Spirit. And  
III. Because Spiratur, he proceeds from the Father and from the Son.  
Quest. 3 How is this Spirit, which is an incorporeal, incomprehensible, and uncreated essence, called Sanctus, holy?  
The blessed Spirit of God is not only called Sanctus, Answ. holy, essentially because he is holy, but in his nature and essence also Causally, because he makes holy; being the immediate temper of this impression of holiness in the Creatures.  
From this name of holy Spirit, we may conclude, that this blessed person is true God.  
Object. 1 Some against this affirm, That the holy Spirit signifieth no other thing, than that spirit of regeneration which is infused in man by God; and so is, as it were a creature. This they would confirm from these two reasons; namely  
Reason. 1 First, because this Spirit is said to pray for us, Rom. 8.26. Now it is the spirit in us, which prayeth for us, and consequently this holy Spirit is not God. To this I answer  
Answ. 1 I. The Spirit is said to pray, because he makes us to pray; and so the work itself seems to come wholly, and altogether from the blessed Spirit And.  
Answ. 2 II. The Spirit also is said to cry Abba Father, Gal. 4.6. not that he cries, but that we cry by him, Rom. 8.15.  
Secondly, they say, the holy Spirit knows not Reason. 2 the Son; because no man knows the Son, but the Father, Matth. 11.27. To this we answer  
I. That our Saviour there excludes not the Answ. 1 persons of the blessed Trinity, but the creatures. And  
II. That indeed none knows the Son of Answ. 2 themselves, which are different from the Father in nature and essence: but the holy Spirit is the same God by nature and essence, though distinct in person. And thus CHRIST saith, That it was not his to give, to sit on his Father's right hand, and on his left; and elsewhere denies that he knows the time when the last day will be, but both these were spoken only in regard of his humanity. And  
III. It is evidently false, that the Spirit knows Answ. 3 not the Son, For  
First, the Spirit discerns all things, 1 Cor. 2.15. And  
Secondly, the Spirit teacheth us the knowledge of the Son, yea all things, john, 14. And  
Thirdly, he is called the Spirit of the Son. Object. 2  
Some again grant, that the Spirit is God, but not that he is a distinct person from God, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris, the virtue, and power, and operation of the Father: and they would ground this upon those words, The power of the most high [That is, the holy Spirit] shall overshadow thee, Luke. 1.35.  
First, it is not necessary that the place should be Answ. 1 so interpreted: and indeed the scope of the Angel in that place seems to me to be double; to wit,  
I. That the blessed Virgin might understand the immediate worker of this great work; namely, God the holy Ghost; and hence he saith, The holy Ghost shall come upon thee. And  
II. That she might understand the primary Author of this great work, and the true Parent of the child to be borne; to wit, God the Father; and hence he saith, The power of the most high shall overshadow thee.  
Secondly, although it were thus understood, Answ. 2 and that by the power of the Almighty, were meant the holy Spirit, yet it would not follow; that therefore he is not a distinct person from God the Father; For as, although the Son by the word of the Father, john, 1.1. And yet that takes not away the distinction of the person; so, the Spirit may be the power of the Father (he proceeding partly from the Father) and yet a distinct person from him, as follows by and by.  
How doth it appear that the holy Spirit is God? Quest. 4 or, how may it be proved?  
First, he created the world; and therefore he is Answ. 1 God, Gen. 1, 2. job. 33.4. And  
Secondly, we are baptised in his name, in this Answ. 2 verse; and therefore he is God: for we are baptised only unto God. And  
Thirdly, the Apostles were taught of God; but Answ. 3 it was the Spirit which taught them, Luke, 12, 12. yea which teacheth all things, john, 14.26.  
Fourthly, we must pray only unto God, but in Answ. 4 the Scriptures the holy Ghost is invocated; therefore he is God, 2 Corinth. 13, 13.  
Answ. 5 Fifthly, but because Harding, and Bellar. say, That it cannot be proved out of Scripture, that the holy Ghost is God; we will produce some clear testimonies, where he is called God. As  
I. That which the holy Spirit speaks, Acts, 28.25, jehovah himself speaks, Esa. 6.8. Therefore the holy Spirit is jehovah.  
II. Our bodies are called the Temples of the holy Ghost, 1 Cor. 6.19. and the Spirit dwelleth in us, 1 Cor. 3.16. But our hearts are the Temples of God, 1 Cor. 3, 16. and 2 Cor. 6.16. and God dwells in us, 2 Cor. 6.18.  
III. Ananias lied against the holy Ghost, Acts. 5.3. but he lied not against men, but God, verse, 4. And therefore the holy Spirit is God, thus Augustine disputed, contr. Petil. 3.48.  
iv The Father, the world, and the holy Spirit are one, john, 5.7.  
Quest. 5 How doth it appear that this holy Spirit is a distinct person from the Father, and the Son?  
Answ. 1 First, He descended upon CHRIST in the likeness of a dove, when a voice came from heaven, from the Father, This is my well-beloved Son, etc. Luke. 3.22. Where there was the Father speaking from heaven, the Son baptised upon earth, and the holy Ghost descending from heaven to earth. Therefore the holy Spirit is a person subsisting by himself, and distinct from the rest.  
Answ. 2 Secondly, He is called the Comforter, joh. 14.16. and he was sent from the Father, in the same place, and from the Son, joh. 16.7. and therefore he differs from them both, john, 14.26.  
Answ. 3 Thirdly, he is called the Spirit of the Father, joh. 15.26. and the Spirit of the Son, Gal. 4.6. Therefore he is neither the Person of the Father, nor of the Son.  
Answ. 4 Fourthly, three Persons are named, Matth. 28.19. and 2 Cor. 13.13, and 1 john, 5.7.  
Object. 3 But he is said to be the same with the Father, Luke 1.35. And therefore is not a distinct person.  
Answ. 1 First, except he were the same with the Father he could not be God; for God is one.  
Answ. 2 Secondly, it follows not, he is the same with the Father, therefore he is not a distinct person from the Father: for the Son is the same with the Father, and yet a distinct Person.  
Answ. 3 Thirdly, from hence [viz, that he is the same with the Father] doth rather follow, that he is God, and a distinct person; for none can be God, but he who is the same with God; and none can be the same with God, but only a person of the Trinity. For these three are one, 1 john 5.7. Deus Trinnus. I conclude with the saying of the Father, Dici potest, non scriptum est aperté Spiritum sanctum esse Deum, at ejus deitas in sacris literis testata est, nisi quis valde sit insulsus, & alienus a Spiritu sancto. Greg. Naz. de Spirit. sanct.  
Quest. 6 How doth it appear that the Spirit proceeds from the Father and the Son?  
Answ. It is hence evident, because he is sent by both, and is called the Spirit of both. For  
First, the Father sends the Spirit of his Son, Gal. 4.6. john, 14.26. And  
Secondly, the Son sends the Spirit of the Father, john. 15.26. and 16.7.  
How is the blessed Spirit coequal with the Father? Quest. 7 for if he proceed from him, then is he inferior unto him?  
The holy Ghost is inferior to the Father in order, but equal in power. Answ.  
Against this it may be objected, Object. The Spirit is sent by God; therefore he is inferior to him in power.  
First, it follows not, for the Son was sent Answ. 1 by the Father, john. 3.16. and yet he is equal to the Father in power, in regard of his Deity: for he was not sent by compulsion, but came willingly, john, 10.11. And so doth also the holy Spirit. And therefore there is no rule, or dominion amongst the persons of the blessed Trinity one over another, but are all equal in power.  
Secondly, the equality of the holy Spirit with Answ. the Father can no way better be proved, then by proving that he is God (which we have done before) For none is before or after another, none is greater or less than another, Symbol. Athanas.  
What and how many are the operations, and Quest. 8 works of the holy Spirit?  
They are either Temporal, or Spiritual, Answ.  
First, there are some Temporal operations, and works of the holy Spirit; as  
I. Creation; Read. Gen. 1.2. and job. 33.4 And  
II. Fitting men for some particular function; as Exod. 31.3. judg. 6.34. and 1 Sam. 11.6. and 16.13. And  
III. He gives knowledge, literature, and learning: and therefore we must not only confess, that that learning which is conferred miraculously upon some comes from him, as, Acts 2. and 10. but also that that learning which is got by our study instrumentally, comes principally from him, because he gives eyesalve, Revel. 3.18. and enables us to understand. And  
iv Prophecy is a gift given by the Spirit, 1 Cor. 13.1. Now all these are Temporal.  
Secondly, there are Spiritual operations and works of the holy Spirit; and these are either  
I. Common, or II. Proper.  
First, the Common spiritual operations of the holy Spirit; are these, viz.  
I. The moderation of the affections; as Gen. 20.6. Hest. 5.10. And  
II. The reverend and willing hearing of the word: the Spirit makes men to endure the word of exhortation patiently; as we may see in Herod, Mark. 6.20. And therefore when we willingly, or patiently permit ourselves to be reproved, we must confess it to be the work of the Spirit, because naturally we love to be flattered, but not to be reprehended. And  
III. Jllumination is a spiritual work of the holy Ghost; now this is either  
First, Cognitionis, a light of Knowledge, as Hebr. 6. and 10. and 2 Peter. 2.22. And this is Common. Or  
Secondly, Obedientiae, a light of obedience; now this is twofold; viz, either  
I. In aliquibus, in some things, as Herod did; and this also is common. Or  
II. In nova vitá, in a new life; and this is proper to the godly, And  
iv joy, in hearing, or, other holy duties, Matthew. 13.20. as did Herod, Mark. 6.20. Now there is a double joy; namely  
First, a joy arising from novelty: and thus many rejoice when the Gospel is first preached unto them, who slight it afterwards: Therefore this joy is but deceivable, and common. And  
Secondly, a joy arising from a true taste of divine grace: and this is proper to the Godly.  
Secondly, there are proper operations of the holy Spirit: These are laid down in john, 14.23. where we have  
I. The presence of the holy Spirit in the godly, the effect of whose presence, is Regeneration.  
II. The inhabitation of the holy Spirit in the Regenerate, the effect whereof is Gubernation. But these remain to be considered of, in that place john, 14.23. Whereof afterwards by the assistance of God. I rather omit them here, because something hath been spoken, Chap. 12.18.  
Sect. 8 §. 8. I am with you unto the end of the world.]  
Quest. 1 How is CHRIST present with his Church for all ages?  
Answ. 1 First, not in regard of his humanity, but of his Deity; and this is confessed by Galatinus, lib. 3. Cap. 29. pag. 127. lin. ult.  
Answ. 2 Secondly, Carthusian. s. pag. 233. b. medio.) saith, That CHRIST is present with his Church, by a Sacramental presence.  
Answ. 3 Thirdly, Christ is present with his, by inhabiting the hearts of the faithful by his grace.  
Answ. 4 Fourthly, he is present by his continual protection, and providence, and manifold efficiency of his power, and piety in, and upon us.  
Quest. 2 Whether shall the Church of Christ continue unto the world's end? because it is here said, Behold I am with you unto the world's end; and john, 14.15, etc. The Paraclet shall abide with you for ever. Now if this Church be thus to extend itself to all nations, and to the ends of the world; then whether is it the same which at this day is called, The Catholic Church upon earth?  
Answ. 1 First, we grant and hold, that this Church of Christ's shall extend itself to all Nations. And  
Answ. 2 Secondly, it shall last and continue, until the end of the world. Nunquam enim deficiet fides in toto etc. Faith shall never wholly fail, but unto the end of the world Christian Religion in aliquibus perseverabit, saith Carthusian (Matth. pag. 233. b. fine.) that is, shall persevere, and abide in some place or other, amongst some persons or other: he will not say, That it shall always abide at Rome.  
Answ. 3 Thirdly, we grant and hold, that this Church with which Christ hath promised to be present, is the same which is called in the Apostles Creed, The Catholic Church. But  
Answ. 4 Fourthly, we deny that that Church which falsely calls herself by that name, is this Church of Christ to which he hath promised his gracious presence. For we must know, that the name Catholic is diversely taken; namely,  
I. Sometimes for the whole Kingdom of Christ, or for those who shall be saved, and are ordained unto eternal life, Acts, 2.47. and 13.48. and Hebr. 12.22. Now the Church thus taken is partly militant on earth, and partly triumphant in heaven; and of this we say not, Video Ecclesiam Catholicam, I see the Catholic Church, but Credo ecclesiam Catholicam, I believe the Catholic Church; because (according to St. Augustine, Fides non est vides.  
II. Sometimes the Catholic Church is taken for the whole number of the faithful, that profess Christ, in any one age, upon earth: being one flock under one great Bishop, Christ the chief shepherd; 1 Peter 2.25. and 5.4. although governed upon earth, by divers subordinate Pastors under him. And of these also may the said Article of our Creed be understood.  
III. All particular Nations, or societies of people, joined together (in the faith) under one spiritual government, may (as similare parts use) have the name of the whole; and be called Catholic Churches. Notwithstanding it is more proper to call such an one A Catholic Church indefinitely, then Completively, The Catholic Church.  
Fifthly, an Heretical sect may (like the devil, Answ. 5 2 Cor. 11. showing as an Angel of light) call themselves, Catholics though they be nothing less (Revel. 2.9.) but even the Synagogue of Satan. Therefore the name Catholic, in the Question propounded, must be understood in the second sense mentioned in the former Answer; viz. for all Christians upon earth, and not for any particular society. If any particular company call themselves by that name, they are never the more truly Catholic for being so called, than those Heretics were truly pure, spiritual, and Apostolic, that were called, and known to the world by those names, Cathari, Pneumatici, and Apostolici.  
Some Papists have objected this place to prove Object. 1 the infallibility of the doctrine of their Church; arguing thus: to wit,  
That unto which CHRIST hath promised his presence for ever to the world's end, is free from error, and the doctrine thereof, in all things, is infallible.  
But such is the Church, to which Christ hath promised his presence.  
Therefore the Church is free from error, and the doctrine thereof, is in all things infallible.  
First, the meaning of this place is, That howsoever Answ. 1 Christ's bodily presence ceased, yet his providence should never fail to preserve and comfort them in all their troubles, and help them in all their actions: and by degrees so enlighten them also, that they should not perish in their ignorance, but be led forward to more perfection: and thus Lansenius [Concord. Evang. Cap. 149.] expounds the place. Yea this must needs be granted to be all that is here meant, and that  
I. Because Christ is not absent from his people every time they fall into an error, but remaineth with them still for all that, either forgiving it, or reforming it. And  
II. Because notwithstanding this promise, yet afterwards, Peter one to whom the promise was made, erred against the truth of the Gospel, Galath. 2.11. and was therefore by St. Paul rebuked, and resisted to his face: which thing could not have fallen out, if this Promise had exempted the Church from all error. And  
III. If this promise privilege the whole Church from error because it is made to it, then consequently it privilegeth the particular Churches, Past●●s and believers therein, because it is made to them likewise: but experience showeth that these latter may err; and therefore the meaning must be as aforesaid.  
iv It is granted even by the Papists themselves, that the Pope may err (See Mr. White the way to the true Church, Page 194, 416.) which could not be if these words of our Saviour's meant the Church of Rome, and that infallible judgement which the Jesuit speaketh of who propounds this Objection. And thus we deny not, but constantly believe, that Christ always was, is, and shall be with his Church to the end of the World.  
To conclude this work; Seeing God hath here promised to be present, by his grace and gracious providence and protection, with his Church and children, unto the end of the world; and hath hitherto for many years given us cause to say; That there is no Nation or Church in the world unto whom he hath been more gracious then unto ours, given us such pious and prudent Princes, as have ruled us in peace, and led us in the paths of Religion, courageously supporting, and constantly professing and maintaining the truth of Christ, notwithstanding all the power, policy, and subtlety of Antichrist, and all her instruments and adherents: Let us therefore both fervently pray for the continuance of these unspeakable mercies, and also hearty praise this great, gracious, and good God, for the long continuance of them hitherto unto us; and let us always laud his Name, and sing praises unto his Majesty, saying, Holy, holy, holy, Lord GOD of Hosts, Heaven and Earth are full of thy glory; Glory be to thee oh Lord most High. AMEN.    
FINIS.   

The Epilogue.  
COurteous and kind Reader, I have here sent thee the first Evangelist to peruse, and I have the Second perfectly finished, but much more succinctly, and compendiously handled then this; because the larger I am upon this, the less I have to treat upon in the rest, this Work not being like a Snow ball rolled up and down, which grows greater and greater, but (like one) lying in the Sun, which grows less and less.  
Now although (as I said) the next Evangelist be perfected, yet until I hear how St. Matthew is received, and welcomed by thee, I will not send St. Mark unto thee. For as PHYDIAS said concerning his first Portraiture; If it be liked, I will draw more besides this, if loathed 〈◊〉 one but this; so say I concerning this my first Brat (who must either credit, or discredit his Father.) If thou think it not worth receiving or reading, but reject it loathingly, than I have done; but if thou accept and entertain it lovingly, than I have but begun. Thy pleasure, and liking will be my Pains, and thy dislike my Ease; and therefore I will neither commend nor discommend what I have writ, but commend thee unto the Lords gracious Protection, and this Book to thy acceptation: Resting,  
To be employed to thy good if thou please. R. W.   

A TABLE OF THE PRINCIPAL MATTERS CONTAINED IN THIS miscellany.  
For the understanding whereof, let the Reader take notice, that this BOOK is divided into two Parts, or Tomes; The first beginning CHAPTER, I. and contains 528 Pages; The second beginning CHAP. X. and contains 395 Pages. Now Pt. 1. f. 1. or 8, etc. signifies Part first, and Folio first, or 8, etc. And Pt. 2. f. 1. 10, etc. signifies Part 2. folio 1. 10, &c Besides, let the Reader note, that a, signifies the first Column, and b, the Second.  

A.  

ABility. All Power and ability in Man unto good, comes from God. Part 2. fol. 1. a. b.  
To which of Christ's Apostles he gave Power, and what power he gave them. Pt. 2. f. 1, b.  
Absence. See Presence.  
Abuse. The best, and most lawful things may be abused. Part 1. fol. 243. b.  
Account. Divers necessary questions concerning our Spiritual account and reckoning with God. Pt. 2. fol. 328, 329, 330.  
Actions. Works. Divers profitable questions, concerning the definition, division, necessity, and nature of Works in general, and good works in particular. Pt. 1. f. 72, a, b. and 154. a, b. & 158, b. & 177. b, etc. 179. a. b. 266, b. 270. b, etc. 341. b. 425. b, etc. 427. a. & 471, a. & 50●, b. 506, a. Pt. 2. f. 16, b. and 129, a.  
Divers questions concerning the merit, reward, examination and regulating of good Works. Pt. 1. f. 98, b. etc. 158, a, b. 258, b. 259, 260. 266. 269, b. 270. 403, b. 426, b. 428, b. and Pt. 2. f. 46, b. 73, a.  
Who are enemies unto good Works. pt. 1. f. 161. b. 259, a. 273, a, b.  
unbelievers cannot perform good Works. Pt. 1. fol. 262, a.  
Whether the Works of the Righteous be perfect. Pt. 1. fol. 330, 331.  
Questions concerning Supererogatory Works. Pt. 1. f. 188, a. and pt.. 2. f. 235, a. 337, b.  
Adiaphorall things. Ceremonies. The Ceremonies of our Church used in Baptism, and the Lords Supper, are lawful. Pt. 1. f. 67, b. and pt.. 2. f. 354. b. 355.  
Circumstances may make indifferent, and lawful things, unlawful; and how? pt. 1. fol. 98, a, b.  
Lawful and Adiaphorall things are to be regulated according to a three fold rule. Pt. 1. f. 98, a.  
Divers questions concerning Offences given and taken by Ceremonies, and Adiaphorall things. Pt. 2. fol. 207, 208, etc. and pt.. 1. f. 496. a, b.  
Admonition. Advice. Counsel. Who hid their Counsels; and how it may lawfully be done. Pt. 1. fol. 32. a, b.  
We must Admonish, Counsel, and advise our Brothers: how? and why? Pt. 1. f. 153. a, b. and pt.. 2. fol. 19 a, b.  
Questions concerning Evangelicall Counsels unto Perfection. Pt. 1. f. 186, a. 226, a. 262, b. and pt.. 2. fol. 243, b. 286, b. etc.  
Adoption. The nature, marks, and signs of adoption. Pt. 1. f. 113, a. 487, 488.  
Adversity. Affliction. Divers questions concerning the Causes, end, utility, removal, reward, and benefits of Affliction; and our duty in affliction. Pt. 1. fol. 50, b. 112, b. 142, a. 169, a, b. 303, a, b. 314, a, b. 362. and 439, b. and 448, a. and pt.. 2. f. 58, 59 and 159. and pt.. 1. fol. 489.  
The Lord afflicts his Church, and why? pt. 1. fol. 78, a.  
Unlawful means are never to be used in Affliction, and misery; and why? pt. 1. fol. 99, b. 100, a.  
Advice. See Admonition.  
Adultery. Fornication, adultery, and uncleanness must be avoided, and why? pt. 1. fol. 216, a, b. and 227, b. etc.  
Divers questions concerning the division, effects, punishments, and remedies, of adultery, fornication, and uncleanness. pt. 1. fol. 216, etc. to fol. 223.  
Affections. A right use of the affections helps us in God's service. pt. 1. fol. 41, b.  
Affliction. See, Adversity.  
Agreement. Unity. Concord.  
Questions concerning our Union with Christ. pt.. 2. fol. 278, a, b.  
The Unity, and Union of the Church, and faithful, is manifold. pt. 2. f. 8, a. 40, a.  
How brotherly Unity, and Concord, are to be continued. pt. 1. fol. 321, b. etc.  
Christ loves Amity, and unity amongst brethren. pt.. 1. fol. 120.  
Allegories. Figures.  
It is lawful to use Allegories and Figures, in preaching. pt.. 1. f. 120, b.  
Rules observable in the Allegorising of any Scripture. pt.. 1. fol. 43, a.  
Alms. Charity. Divers questions concerning the division, necessity, impediments, and remedies thereof; and rules to be observed in the distribution of alms, pt. 1. f. 153. 155, 156, 157, 158, 160, b. 248, b. 268, 269.  
Who are enemies to Almsdeeds, and works of charity. pt. 1. fol. 150, b. 151, a, b. 267, a.  
Whether Almsdeeds be meritorius. pt.. 1. fol. 160, a. and 267, a.  
Ambition. Ambition is often the cause of arrogancy, and arrogant presumption. pt. 1. fol. 46, a, b.  
Amen. What is meant by this word Amen. part 1. fol. 321, b.  
Amity. Love. Divers questions concerning Love in general, & the definition, and division thereof, and of our Love unto God. pt.. 1. f. 133, b. 252, b. 334, b. 335. and pt.. 2. f. 54, b, etc. 286, 287, 288.  
Divers questions concerning the Love of our brethren. Pt. 1. fol. 120, a. 159, b. 252, b. and pt.. 2. f. 56, b. 57, a. 135, b. 288, b. 289, a.  
Concerning the Love of our enemies; See Enemies.  
How Love is the fulfilling of the Law. pt. 1. f. 405, a. & pt.. 2. f. 289, a, b.  
Whether Love be a meritorious work or not. pt. 1. folio 254. a.  
Anabaptists. Famalists. Separatists.  
The Conventicles of Anabaptists and Familists are not warrantable. pt.. 1. fol. 125, b. 126, a.  
Separatists are unpleasing unto God. pt.. 2. folio 8, a, b.  
The faithful must be separated from the world, and how? Pt. 1. f. 175, b.  
Angels. Divers questions concerning the evil Angels. pt. 1. f▪ ●7, a. 140, b. 346. ●.  
Questions concerning tutelary Angels. part 2. fol. 214, b.  
Anger. Divers questions concerning the nature, original, causes, effects, degrees, kinds, and punishments of anger; and the remedies against it. pt. 1. fol. 44, 45. 105. 108.  
Christian's must not be angry & why? pt.. 1. fol. 197. a. And what commendable anger i●▪ Pt. 1. fol. 198, b, etc. and pt.. 2. fol. 297, b, etc.  
Whether anger be a ●eniall, or mortal sin. pt. 1. fol. 196, 197, b.  
Anguish. Grief. Mourning. Divers questions concerning godly Mourners▪ and mourning, and the comforts and blessedness which belong unto such Mourners. Pt. 1. folio 142, 143, 144, 145.  
There are divers sorts of Mourners. pt. 1. fol. 143, a, b, and 509, a.  
The outward expressions of sorrow are divers. pt.. 2. fol. 8●, b.  
Answers. All our Answers must be gentle, and to the matter, and why? Pt. 1. fol. 114, a.  
Antichrist. Who is Antichrist. pt. 1. folio 19  
Whether he be one particular man. pt. 1. folio 17, b. and pt 2. fol. 315. b.  
Whether Antichrist be yet come. pt.. 2. fol. 312, a. 313, a, b.  
Antiquity. When, and how fare Antiquity is to be believed. pt. 1. fol. 189, b. 190, a, b, etc. 194, b.  
Antiquity is a good proof in controversies. pt. 2. fol. 233, a.  
Apostasy. Backsliding. The causes why so many are in danger to fall back, and why so many do fall back from Christ, and Religion. pt. 1. fol. 132, b. and 506, a. and pt.. 2. fol. 28, a. 69, a, b.  
Those who forsake, and fall from Religion, shall be forsaken. pt. 2. f. 6, a.  
Apostles. Disciples. Divers questions concerning the 12 Apostles and Disciples of Christ. pt.. 1. fol. 134, 135. 140, a. 171, 172. 467, a. 495, a. and pt.. 2. fol. 1, a, b. 2, a, b. 12, a. 27, b. 387, b.  
Ministers must be Disciples before Apostles; and why? pt.. 2. fol. 1, a.  
How Apostles and Disciples differ. pt.. 2. fol. 2.  
We should all labour to be the Disciples of Christ, why, and how? pt. 2. folio 104.  
Apparel. Garments. Divers questions concerning the necessity and use of apparel. pt. 1. folio 346.  
Appetite. Belly. How the desires of the Belly, and our natural appetites are evil. pt.. 1. fol. 96, a.  
Armour. Weapons. What a Christian man's Weapons are against his spiritual enemies, pt. 1. fol. 62, a.  
Arrogancy. The nature, and causes of Arrogancy. Pt. 1. fol. 46.  
Ashes. A manifold use of Ashes. pt. 2. fol. 85, a.  
Assemblies. Divers sorts of Assemblies. pt. 2. fol. 221, b.  
Assurance. See Faith.  
Avarice. See Covetousness.  
Austerity. Although an Austere life be commeadable, yet it is not approved of by carnal men. pt. 2. fol. 70, a. 77. b.    

B.  

Babe's. Infants. There are three sorts of Babes. Pt. 2. f. 94, b.  
Whether there be such a thing as Limbus Infantum. pt. 2. fol. 332, a. 335, b. 336, a.  
Backbiting. Calumny. Detraction. etc. How these two, to revile, and to speak evil off, differ. pt.. 1. fol. 168, b.  
We must not Calumniate or deprave any, and the causes of Calumny, and remedies against it. pt. 2. folio 77, b. 121, b.  
Backsliding. See Apostasy. Banquets. See Feasts.  
Baptism. Questions concerning the Baptising of Infants. part 1. fol. 66, b. and Pt. 2. fol. 237, b. 238, a, b. 388, b. 389, a.  
Divers questions concerning the nature, necessity, Ceremonies, sorts, excellency, utility, and abuse of Baptism. Pt. 1. fol. 70. 75, b. 79, a. 80, a. and pt.. 2. fol. 390, 391.  
Divers questions concerning Christ's Baptism and john's. pt. 1. fol. 68, a. 73, 74. 79, a. 80, a, b.  
Whether Ministers in Baptism give grace to those whom they Baptise. part 1. folio 68, b.  
What Analogy there is between Baptism and the Lords Supper. Pt. 2. folio 279, b.  
Beggars. Beggars permitted contrary to the Law, and why? Pt. 2. folio 266, a.  
Believers. Faithful. How the Faithful are saved from their sins, and from what sins they are saved. Pt. 1. folio 19, a.  
Wherein the Faithful should be like Angels. pt. 2. fol. 285, b. And wherein their felicity consists. pt. 1. fol. 487, a, b.  
Belief. See Faith.  
Belly. See Appetite.  
Belzebub. What Belzebub signifies. Pt. 2. fol. 33, b.  
Bethlehem. Divers questions concerning Bethlehem. Pt. 1. f. 23, a. 31, b. 32, a.  
Bigamy. Digamy. Polygamy. All these both now are, and heretofore were unlawful. Pt. 1. fol. 231. 233, b. 260, a.  
Birds. What we may learn of, or from Birds. Pt. 1. fol. 344, b. 345, a.  
Blasphemy. Divers necessary and profitable questions, concerning Blasphemy, or the sin against the holy Ghost. pt. 1. fol. 312, a, b. and pt.. 2. fol. 123, 124, 125.  
Blessedness. Divers questions concerning the number of the Beatitudes, and the nature of true Blessedness, and what it is, and wherein it consists, and from whence i● proceeds, and the way thereunto. pt. 1. folio 127, a. and 136, 137, 138. 160, b. 161, a. 158, a, b. 416, b. and pt.. 2. folio 32, b. 97, b. 180, b.  
Blessings. Divers questions concerning, temporal, and corporal blessings. pt. 1. folio, 128, 129. 142. 527, b. 525, b.  
Blindness. Darkness. Ignorance.  
All men by nature, without Christ are ignorant, blind, and dark. pt. 1. fol. 116. and pt.. 2. folio 33. 64, a.  
The causes of Spiritual blindness, and the remedies against it, pt. 2. fol. 89, 90. 92. 265, 266, a. and pt.. 1. fol. 518, b.  
Whether Ignorance or knowledge be better. pt.. 2. fol. 146, a.  
Body. There is a fourfold Body. pt. 2. folio 102, b, etc.  
Bounty. See Alms.  
Bread. What is meant by this word Bread in the Lord's prayer. pt. 1. fol. 306, a. 308, a.  
Brethren. Brothers. Ministers are Brethren. Pt. 1. folio 119, b.  
All Christians are Brethren. Part 1. folio 205, a.  
Christ loves amity, and unity amongst Brethren. pt. 1. folio 120.  
Burial. Sepulchers. Christian's Burial must be performed unto the dead and why? Pt. 1. folio 154, b. and 155, a. 470, a.  
The jewish customs at Burials. pt. 2. fol. 381, a. and pt.. 1. folio 508, b. and 509, a.  
Burdens. How many sorts of burdens there are, and how they are to be borne. pt. 2. fol. 99, b. 100    

C.  

CAlamity. See Adversity.  
Calling. Vocation. Function. Divers questions concerning external Callings. pt. 1. fol. 123, b. and fol. 362, 363. 486, a. and pt.. 2. folio 55, b.  
Divers questions concerning God and Christ's calling and recalling of us. pt.. 1. folio 132, b. 446, a. 468, a, b. 494, b. 500, b. 501, a. pt.. 2. folio 256, 257. 260, 261.  
Things are called three manner of ●ayes. pt. 1. fol. 168, a.  
Calumny. See Backbiting.  
Captivity. Why the Lord permitted the jews to be kept captive under the Romans. pt.. 1. fol. 23.  
By nature we are Satan's captives. part 1. fol. 477.  
Care. Whom God cares for most. part 2. folio 36, a.  
Divers questions concerning worldly Care. pt. 1. fol. 328, a. 341, b. 342, b. 343, a. 349, b. 350, a. 361.  
Casting off. To cast out. To Reject. Divers questions concerning Gods rejecting of man, and man's casting off God. pt.. 1. fol. 459, a, b. pt.. 2. fol. 280, b. 281. 292, a.  
Centurion. What a Centurion was. pt.. 1. fol. 447, a. 451, b. 454.  
Ceremonies. See Adiaphorall things.  
Charity. See Alms.  
Charms. See Magi. or Magic.  
Chastity. Wherein the felicity of those who are pure, and chaste, consists. pt.. 1. fol. 221, a.  
Children. Divers questions concerning the signification of this word Child, and of children's duty towards their Parents. pt. 1. folio 122, b. 123, a. and pt.. 2. fol. 52, b. 53, a. 54. 158. 159. 206, b, etc. 237, a. 242, b. 294, b.  
Divers questions concerning the felicity, safety, nature, number, and marks of God's children; and the way and means thereunto. pt. 1. fol. 35, a. 51, a. 83. 127. 167, b. 254, b. 255, a. 437, a. 487, etc. and pt.. 2. folio 58. b. 59, a. 88, b. 89, a. 156, b.  
Our chiefest care and labour should be to be made Gods Sons. pt. 1. folio 254, b.  
None can rejoice in God but Sons. pt. ●. fol. 88, b. 89, a.  
Christ. Controverted questions concerning the Deity and Humanity of Christ. pt. 1. fol. 16, 17, a. 21. 78, b. 83. pt. 1. folio 467, b. 507, a. and pt.. ●. fol. 88, a. 197, a. 238, b. 239. 262, a. 316. 326, b. 376, b. 377. and 391, b.  
Whether Christ be every where in regard of his Humanity. pt. 2. folio 215, b. 290. 356. and 386, b. 387, a.  
Divers questions concerning the temptations of Christ. pt. 1. fol. 84, 85, 86, 87. 95, 96, 97. 112, 113, b.  
Questions concerning the conception, nativity, birth, Baptism, Flight, Education, life, humility, and time of Christ's being upon earth. pt.. 1. folio 17, a. 20, b. 23, a. 32, a. 37. 40. 49, a. 52, 53, a. 54, b. 78, b. 79, 80. 115, etc. 123, b. 124, a. and pt.. 2. folio 107, a. 134, b. 263, b.  
Questions concerning the works, and actions of Christ, as he was our Physician, Saviour, King, Doctor, Mediator, Shepherd, and Cornerstone. Pt. 1. fol. 19, a. 20, a. 120, b. 101, b. 113, b, etc. 187, b▪ and pt.. 1. folio 488, b. pt.. 2. fol. 32 b. 104, b, etc. 106. 122, b, etc. 154, a. 263, b, etc. 277. 373, a.  
Divers questions concerning Christ's Miracles, miraculous cures, and works, and virtue, and power. pt. 1. fol. 128, b. 129, 130, b. 131, a. 132, a. and pt.. 1. folio 466, b. and 489, a. 499, b, etc. 507, a. pt.. 2. folio 63, 64. 81. 119, a. 132, a. 386. and pt.. 1. fol. 513, b. 516, a. 518, a. 523, b. 524, a.  
Questions concerning the manifestation of Christ. pt. 1. fol. 23, a. 54, a. 78, b.  
Questions directing us how to come unto Christ. pt. 1. fol. 24, b. 25, a. 49, a. 55. 63, b. 78, b. 85. 135. 443, a. 468, a. 473, b. 488, b. 497, b. and pt.. 2. f. 119, b. 194, a.  
Divers necessary questions concerning the arraignment, examination, accusations, opposition, persecution, passion, and death of Christ. Pt. 1. folio 49, b. 84, a. 88, b. and pt.. 2. f. 131, a. 132. 261, b. 298. 337, a. 358, b. 361, 362. 370, b. 372. 374. 376. 377. 379. b. 380, b.  
Questions concerning Christ's love unto us. pt.. 1. folio 51. 495, b. and pt.. 2. folio 78, a. 244, b. 308, b.  
Questions concerning the joy, felicity, benefits, and comfort we have by Christ. pt. 1. folio 116, b. 117. and pt 2. fol. 32, b. 55, b. 56, a. 97, b. 100, b, etc. 102.  
Why Christ fasted. pt.. 1. folio 89.  
What gesture he used in prayer. pt. 2. folio 154, a.  
Questions concerning the speeches of Christ. pt. 2. folio 277. 306, a. and pt.. 1. folio 492, a.  
Questions concerning the preaching of Christ. Pt. 1. folio 118. 124 125, 126, 341. 346.  
Christ was neither temporal King nor Beggar. pt. 1. folio 25, b. 139, b. 468, b.  
Questions concerning Christ's coming. pt. 2. folio 3●2. 314, a. 319, b. 321, 322, etc. 325. 327, b. 331, b. and pt.. 1. folio 500, b.  
Questions concerning Christ's subjection unto the Law. pt.. 1. folio 180 184. 193, 194.  
The Geanealogie of Christ. See Genealogy.  
Whether Adoration were rightly given to the Humane body of Christ. pt. 2. folio 385, a.  
How many ways the name Christ is taken in Scripture, part 2. folio 309, a.  
He is the Head, Husband, and Foundation of the Church. See Church.  
Divers apparitions of Christ after his Resurrection. pt. 2. folio 384, a. 385.  
Christ was no seducer. pt.. 2. fol. 381.  
Christ seethe the secrets of the inward man. pt. 1. folio 467, a.  
How Christ is our Father, and Brother. pt. 1. folio 487, a.  
Christians. They must be Nazarites, and wherein, and lights, and a holy City unto God, and why? pt. 1. fol. 53. 171, b. 242, a.  
The difference between Christ, and all Christians. pt. 1. fol. 132, a.  
The sins of Christians are worse than the sins of Heathens; and why? pt.. 2. folio 83, b. 84, a.  
The happiness of Christians both here, and hereafter. pt. 1. folio 456, 457.  
Church. Questions concerning the authority of the Church, and how fare she is to be believed. part 1. folio 30, b. and pt.. 2. folio 218, 219, 220. 292, 293.  
Questions concerning, the nature, notes, universality, infallibility, continuance, purity, visibility, excellency, members, afflictions, portion, Foundation, and Head of the Church. pt. 1. fol. 35, b. 76, a. 77, a. 78, a. 102. 172, b. 173. 175. b. 276, a. ●05, b. 422, a. 440. 459, a. and Pt. 2. folio 8, a. 142, etc. 145, a. 181, b. 182, 183, 184. 186, b. 187. 188, a. 218. 222. 256. 260, a. 296, b. 325, a. 388, a. 394.  
The Church of Christ is like unto a Field, a City, a House, a Ship, and the Kingdom of Heaven; and wherein? Pt. 1. fol. 77, etc. 173, a. 174, b, etc. and folio 458, b. and pt.. 2. folio 73. 154. 169, b. 170, a.  
Questions concerning disobedient Churches, and the enemies of the true Church. pt. 1. folio 297, 298. and Pt. 2. f. 6, a, b. 7, a. 277, a. 291.  
Questions concerning separation from the Church. pt. 2. folio 8. 143, a.  
Objections for Church-treasure, answered. pt.. 1. fol. 188, a. and pt.. 2. folio 326, a.  
That Church which is lead by blind, or blemished Teachers is miserable. pt. 2. fol. 167, a.  
At whom the Church began. Pt. 2. folio 306, b, etc.  
The happiness of those within the Church, and their duty in regard of those who are without. Part 1. folio 30, b. a. and pt.. 2. fol. 198, b. 199. 394.  
Circumspection. Wariness. Watches. Watchfulness. The night was anciently divided into four. Watches. and the life of man into three. Pt. 2. fol. 155, a. 305, b.  
We must beware of others, and why? pt. 1. fol. 421, b.  
Circumstances. See Adiaphorall things.  
City. We should be a holy City unto God. pt.. 1. fol. 242, a.  
Cleansing. Purging. Washing. Divers questions concerning spiritual Washing, purging and cleansing. pt. 1. fol. 77, 78, a. 129, b. 326, b. and pt.. 2. fol, 67, b, etc. 301, 302, 303. etc.  
There were amongst the jews divers sorts of washings. pt. 2. folio 373, b.  
Collections. Conclusions false Collections, and Conclusions often drawn from true propositions. pt. 1. fol. 97, b. 103.  
Colleges. Schools. There were Colleges, and Schools of learning under the Law. pt. 2. fol. 78, b.  
Comfort, Consolation. Divers comfortable questions, concerning the sweet comforts, & consolations which are given to the godly. pt. 1. f. 143, 144, 145, & pt.. 2. f. 98. 100 b. 101, a. 102.  
Commandments. Law. Questions concerning the differences between the Law, and Gospel. pt. 1. fol. 55, a. 183. and Pt. 2. fol. 241, a.  
Profitable questions concerning the impossibility, obedience, excellency, contents, abrogation, destruction, division, consummation, exposition, scope, end and use of the Law pt. 1. fol. 80. b. 181, 182, 183, 184, b. 185, a. 192. 215. 301. 404, 405, 406. 500, b. and pt.. 2. f. 75. 179. b. 241, b. 242, a. 287, a. 299. b.  
Humane Laws are often opposite to divine. Pt. 1. fol. 248, b. and pt.. 2. fol. 27, a.  
Christ was no enemy unto the Law. pt. 1. fol. 180. 193, 194. 404, b.  
Divers errors concerning the Law. pt. 1. folio 181, 182.  
The Preaching of the Law is never acceptable to sinners, although it be necessary. Pt. 2. fol. 76, b. 77, a. 78. a, b.  
Comet. Star. Divers questions concerning the Star, or Comet, which was seen by the Wisemen. part. 1. folio 24, b. 26, b. 27. 34, b.  
There are divers sorts of Stars, and comets. part 2. folio 24, b. 25. a. 27. a.  
Common wealth. The means whereby a Common wealth may flourish. Pt. 2. fol. 87. a.  
Company. Companions. Society. There are divers sorts of societies, and associates. Pt. 1. fol. 51, b. and Pt. 2. fol. 18.  
Questions concerning society with wicked men. pt.. 2. fol. 17, 18, 19 and Pt. 1. f. 481, a. 49●, b. 496, a.  
What is required of those who keep company, and converse with Saints. pt. 2. folio 329, b.  
Compunction. Contrition. Humiliation. Godly Sorrow. Contrition is a part of repentance, and belongs unto the Law. pt. 1. f. 118, b. and Pt. 2. fol. 275, b. 365.  
Without humiliation, and compunction, no comfort, and consolation. pt. 2. folio 98.  
The division of humiliation, and the means thereunto. pt. 2. fol. 275, b. 365. and pt.. 1. fol. 494, b.  
Conclusions. See Collections.  
Concord. See Agreement.  
Concupiscence. Many necessary and profitable questions, concerning the internal concupiscence of the heart. pt.. 1. fol. 87, b. 101, b, etc. 222, 223, b, etc.  
Condemnation. Punishment. All wicked men shall be punished, and condemned at the last; and why? pt. 1. f. 409, b. 410, a. 428, a. 429.  
Condition. Estate. Our estate and condition is often happy, when it seems miserable. pt. 1. fol. 35, b.  
Confession. Divers questions concerning the kinds, properties, and necessity of Confession. pt. 1. folio 58, b. 59, a. 69. and 493, b.  
Controverted questions concerning Auricular confession. pt. 1. fol. 68, b. 69, 489, b. 490.  
Confidence. See Faith.  
Conscience. Divers questions concerning the division of Conscience in general; and the nature of an evil conscience, and the necessity of a good. pt. 1. f. 29, a. & pt.. 2. f. 16, b. 277, b. 302, b. 350, b. 365, a. 366.  
Consistory. Sanhedrim. Questions concerning the jewish Consistory, Sanhedrim & judgement sorts pt. 1 f. 195. and pt.. 2. f. 27, b. 187, b.  
Consolation See Comfort.  
Constancy, Inconstancy, Perseverance.  
Perseverance in obedience is hard. pt. 1. folio 61, b.  
Means, or helpe● unto perseverance pt. 1. f. 133. Inconstancy becomes no Christians. pt.. 2. f. 69. b, etc.  
Consultation. Deliberation. who offend in their Consultations. Pt. 1. folio 15, b.  
How Deliberation, and d●lay differ, pt.. 1. folio 15, b. 6●, b.  
Deliberation requisite in wrighty actions, pt. 1. folio 15, b. and 60, b.  
Contempt. Contemners. Despisers. To Despise. Divers questions concerning the contempt of the Word, and Preachers thereof. Pt. 1. fol. 119, a. and 441, a. and 450, b. Pt. 2. f. 50, b, etc. 86, b. 87, a. 90. 300, b.  
Contentation. Christian's must be contented, and why? and the rules observable thereunto. pt. 1. fol. 11 b. and 35, b.  
Contention. Dissension. Discord. Strife. jarres. Dissension hinders religion, part 2. fol. 40, a.  
The causes of domestical Contentions and jars, and the remedies against them. pt. 2. fol. 50, 51.  
Who are sowers of Discord and strife. pt. 1. fol. 168, b.  
Contrition See Compunction.  
Conventicles. The Conventicles of Separatists unlawful. pt.. 1. f. 125, b. 126, a. 523, a, b.  
Conversation. Life. Divers questions concerning our temptations after the purpose, and endeavour of a new Life. pt. 1. fol. 84, b. 85, b.  
Profitable questions concerning the purging, and regulating of our Lives, and conversations. Pt. 1. fol. ●5. 416, 417. and Pt. 2. folio 16. b. 17. 135. 166.  
Divers questions concerning the kinds of Life, and the nature of Life in general, and of a Christians Life and Spiritual life, in particular. pt.. 1. fol. 304, 305. 417, 418. 472, 473. and 492. b. etc. and pt.. 2. folio 50, a.  
An austere life is commendable, and why? pt. 2. fol. 7, a. See Austerity.  
The Life of the wicked is shortened. pt. 1. fol. 430, a.  
Conversion. Repentance. Penance.  
What Repentance John Baptist preached. Pt. 1. fol. 55, b.  
Objections for popish Penance, answered. pt.. 1. fol. 55, b. 56, etc.  
Divers questions concerning the kinds, parts, properties, means, method, necessity, and signification of Repentance, and the felicity of the truly penitent. pt. 1. fol. 57 60. 204, a. 313, b. 4●7. 512, b. 520, a. and pt.. 2. fol. ●●. 82, 83. a. 84, b. 85, 86, a. 87. a. ●75, 276, a. 302, b. etc. 362, b.  
Questions concerning false Repentance. pt. 2. fol. 364, b▪  
The ●●●●dest ●ay, be converted. pt. 2. fol. 〈…〉, b, 〈◊〉.  
Although 〈◊〉 can do nothing in the work of Conversion, yet he is inexp● repe●● 〈…〉 2. f. 274.  
Corb●n. ●hat 〈◊〉 signified by the 〈…〉. pt. 2. f●l. 59▪ ●. 〈◊〉 298, ●  
Corne. Who are Corn, and who are chaff. pt. 1. folio 78, a.  
Corruption. How manifold Corruption is. pt.. 1. folio 427, a.  
Covetousness. Avarice. World. Worldlings and Temporal things.  
Divers questions concerning Covetousness, and the love and service of the World. pt. 1. folio 333. b. 334. 338. 481, a. and pt.. 2. f. 363.  
Divers questions concerning the nature, and wickedness of this present world. pt. 1. fol. 122, a. 408, a. and pt.. 2. folio 40, b.  
The difference between the Worldling, Hypocrite, and godly man. pt. 1. folio 226, a.  
The difference between Temporal, or worldly things, and heavenly, pt. 1. folio 329, b.  
Council. Synod.  
Divers questions concerning the infallibility, power, and calling of lawful Counsels. Part 1. fol. 30, a. and pt.. 2. fol. 218, a. 221, b. 222, b.  
What the jewish Counsels were. pt.. 2. folio 27, a.  
Council. See Admonition.  
Craft Deceit. Double dealing. Fraud.  
Christian's must be free from all Fraud, false dealing, and the like, and why? pt. 1. folio ●61, a.  
Creatures. What we may learn from the Creatures. pt. 1. folio 344.  
Crosses. See Adversity.  
Cruelty. Questions concerning the fruits, effects, nature, and kinds of Cruelty. Pt. 1. folio 43, b. 44, a. and 45, b. 479, b. etc.  
Customs. Questions concerning the Customs of Nations, and the kinds of Customs. Pt. 1. folio 261, etc.    

D.  

DAnger. Distress. Peril. Trouble. Questions concerning the dangers, and troubles of the Apostles and faithful; and the remedies against them, and deliverance from them. Pt. 1. f. 31, a. 35, a. 50, b. and pt.. 2. fol. 27, b.  
Whether danger may be feared, and how? pt. ●. fol. 41, b. and f. 362, a.  
Darkness See Blindness.  
Day. How the Day of old was divided. Pt. 2. fol. 257, a. and 382, a.  
Deafness Divers Questions concerning the kind and causes of deafness, and the remedies against it. Pt. ●. folio 6●, 69.  
Death. Questions concerning the division, des●●●●●●●ctation, 〈◊〉, and welco●●●ng of Death. pt. ●. fol. 61. 70, a. 196, b. 320, a. and pt.. 1. folio 510, a, b.  
Questions concerning sudden Death, and the uncertainty of the hour of Death. pt. 1. folio 328, b, etc. 430. and pt.. 2. folio 320, a.  
Questions concerning our Spiritual Death, and deliverance therefrom, Pt. 2. folio 70.  
The dead have no benefit by the indulgences of the Church. Pt. 2. folio 326, a. and pt.. 1. folio 512, b.  
Living men appear to be dead, and that many ways. Pt. 1. fol. 509, b.  
Debts. Questions concerning the kinds of Debts, and what debts we must forgive our brethren, and why? pt. 1. fol. 309, b. and pt.. 2. fol. 223, b. 224, a.  
Decrees. Although God's Decrees be sure, yet means must be used. pt. 1. folio 51, a.  
Delay. Procrastination. How deliberation and delay differ. pt.. 1. fol. 15, b. 60, b.  
Whether it be good or not, to protract our obedience. pt.. 1. folio. 85, a.  
Deliberation. See Consultation.  
Deliverance. What is meant by this word Deliver. Matth. 10.17. They will deliver you. part 2. folio 27, a.  
Denial▪ Selfe-deniall. Questions concerning Denial in general, and the kinds thereof, and Selfe-deniall in particular. Pt. 2. folio 47, 48, 49, b. 194.  
Divers profitable questions concerning the denial of Christ. Pt. 2. folio 48, 49.  
Dereliction. Forsaking. Questions how Christ was forsaken, and how many sorts of dereliction there are. pt.. 1. folio 377.  
Derision See Scoffers.  
Desert. Merit. Controverted questions concerning the Merit of works. pt.. 1 folio 158. 160, a. 169. 254, a. 258. 525, a. and pt.. 2. folio 197, b. 239, b. 240. 253, a. 258, b. 334.  
Christ's Merits ma● 〈◊〉 applied ●nto us, but the merits of the Saints c●nn●t. pt. 1. folio 187, ●. 188, a.  
Desire. Unclean desires, a branch of the seventh C●●●andement. pt. 1. folio 222.  
Holy Desires 〈◊〉 of be●●●●ly knowledge. p●▪ ●. folio ●39, b. etc.  
Des●●●ation. ●●●stions concerning the kinds and 〈◊〉 of Desperation, and 〈…〉 it. part 2. folio 〈…〉▪ ●68.  
D●sp●ers. 〈…〉  
Detestation. Hatred. Some Hate others for Religion, and who they are? pt. 2. fol. 52, a.  
We must Hate none, and why? pt. 1. fol. 251, b. 252, a.  
Detraction. See Backbiting.  
Devil. Satan. Divers questions concerning the name, nature, deceit, enmity, punishment, strength, weapons, and temptations of Satan, and the remedies against him, and them. pt. 1. fol. 97. 100, b. 102, b. 104, a. 131, b. 318. 478, 479, 480, 481, 482. 520, b. and pt.. 2. fol. 33, b. 120, a. 141, a. 367, a. and pt.. 1. fol. 521, a.  
Questions concerning the Devil's knowledge, and tempting of Christ. pt. 1. fol. 96. 102. and pt.. 2. fol. 169, a.  
When, and how God makes use of Satan. Pt. 1. fol. 97, a.  
Sin comes from Satan. Pt. 2. f. 2, a.  
A man may have power over Satan, and yet not be saved. Pt. 1. f. 435.  
Diet. How many sorts of Diet there are. Pt. 2. fol. 76, a, b.  
Diffidence. Distrust. The Devil tempts us to Distrust God, and how? pt. 1. fol. 96. b.  
Digamy. See Bigamy  
Disciples. See Apostles, and Servants.  
Discord. See Contention.  
Diseases. Sicknesses. Divers questions concerning the Sicknesses, and Diseases which were healed by Christ. Pt. 1. fol. 129, b. 130, 131, 132. Pt. 2. fol. 11, b.  
How Sicknesses and Diseases differ. Pt. 1. fol. 129, a.  
Questions concerning God's end in afflicting with sickness, and our bearing of it. Pt. 1. fol. 131, 132.  
The Sick are to be visited, and why? Pt. 2. fol. ●33, a.  
Dishonour. Honour. How many ways God is Dishonoured. Pt. 1. fol. 295, 296.  
Although Honour be good, yet it is perilous, and very much abused. pt. 2. fol. 304, b. 330, a.  
To Dispossess. Possession. Fruition.  
Whether any now adays be Possessed or not. Pt. 2. fol. 119, b. 120, a. pt.. 1. fol. 476, b. 477, a, b. etc. 480.  
Whether Satan dispossess Satan. Pt. 2. fol. 121, b, etc.  
How many ways unclean Spirits are Dispossessed. Pt. 1. fol. 100, b. and fol. 465, b. and Pt. 2. fol. 20●, b.  
We never perfectly Enjoy God or Christ, till we come to heaven. Pt. 1. fol. 345.  
Dissension. See Contention.  
Dissimulation. There is a lawful, aswell as an unlawful Dissimulation. Pt. 1. fol. 33.  
Distress. See Danger.  
Distrust. See Diffidence.  
Devil. See Devil.  
Divorce. Separation. Divers questistions concerning Divorces. Pt. 1. fol. 228, 229, 230, 231, 232. and Pt. 2. fol. 231, 232, 233.  
Doctrine. The fruits of true and false Doctrine. Pt. 1. f. 422, b. 423, a.  
Dove. Questions, why the holy Ghost descended in the likeness of a Dove; and what the nature, and properties of Doves are; and why they must be imitated; and wherein, and whether in all things or not? Pt. 1. f. 82. & pt, 2. f. 23, b. 24, b. 25, 26, a.  
Dreams. Divers questions concerning the kinds and causes of Dreams pt. 1. fol. 16, b. 37, a. and pt.. 2. f. 370, b. 371, a.  
Duels are the most devilish cruelty pt.. 1. fol. 46, a.  
Dumbe. All men by nature, are spiritually Dumb. pt. 2. fol. 121, a.  
Dwell. Whether, and how it is lawful to dwell amongst Infidels. pt.. 1. fol. 51, b.    

E.  

EArth. Field. Ground. Questions concerning the signification, and sorts of Earth. Pt. 1. fol. 77. 146, 147.  
Eclipse. Divers questions concerning the Eclipse at Christ's suffering. pt.. 2. fol. 375, b. etc.  
Education. There is a threefold good Education. pt. 1. fol. 49.  
Egypt. A description of Egypt, and the Egyptians, and why joseph fled thither. pt.. 1. f. 40, b. 41, b.  
Election. Not all, but a few only are Elected unto life. pt.. 2. fol. 261, 262, b.  
The Elect cannot perish, and why? pt. 2. fol. 314, a.  
Elias. How john was Elias: and whether Elias be yet come? pt.. 2. fol. 151. and 201, a.  
Emmanuel. The derivation of this Name, and to whom it was given. pt. 1. fol. 21.  
Enemies. Divers questions concerning the Enemies of Christ, and his Church. pt. 1. fol. 33, b. 34, a. 49. b, etc. 297, 298. and pt.. 2. fol. 7, a. 26, b.  
Questions concerning the Spiritual enemies of mankind, and the defence against them. pt. 1. f. 61, b. 62, a.  
Divers questions concerning the love of our Enemies. pt. 1. f. 252, 253, 255.  
Enjoyment. See Dispossess.  
Equivocation. Questions and examples of Equivocation. pt. 1. f. 188, a. 233. and 509, a. pt.. 2. f. 16, a.  
Eremite. Hermit. Whether john Baptist was an Hermit. pt. 1. f. 64, b.  
Errors. Heresies. Whence it is that Errors in Religion often spring from the Pastors of the Church. pt. 1. fol. 211, b. etc.  
How people may be preserved from Error. pt. 1. fol. 211, b, etc.  
How Error may be founded upon Scripture. pt. 1. fol. 213.  
Errors creep secretly into the Church. pt. 2. fol. 143, b. etc.  
Estate. See Condition.  
Esteem. To Prefer. Christ is to be esteemed and Preferred before all other things, and why? Pt. 2. fol. 55, b. 56, a.  
Eucharist. Or the Lords Supper. Controverted questions concerning the Eucharist. pt. 1. fol. 114. and pt.. 2. fol. 270. b. 279, b.  
38 Questions, with 11 Objections, concerning the Lord's Supper. pt. 2. fol. 339, b, etc. to 356, b.  
Divers other questions concerning the worthy, and unworthy coming, unto the Table of the Lord, and the end of this Sacrament. pt. 2. fol. 279, 280. 307, a. and pt.. 1. fol. 457, a. 501, b.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. pt.. 1. fol. 83.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and goodwill of God, is the first and principal cause of all he doth. pt. 2. fol. 94, b. etc.  
Evening. What is meant by Evening, pt. 2. fol. 381, a.  
Evil. How manifold Evil is. pt.. 1. f. 245, b. 246, a.  
How we must pray against Evil. pt. 1. fol. 317, b.  
Eunuches. How many sorts of Eunuches there are. pt.. 2. fol. 236, a.  
Exaction. There is a double exaction. pt. 1. fol. 69, a.  
Examination. What we must examine, and what we must not examine in ourselves, and how we must examine ourselves. pt.. 1. fol. 57, b, etc. 98, b. etc. 133, a. 439, a. and pt.. 2. 328, b. 329, 330.  
Example. We must give good Example unto our brethren, and why? pt. 1. fol. 177.  
Excommunication. Ecclesiastical Jurisdiction. And the power of the Keys.  
Divers questions concerning the power, and use of the Keys. pt. 2. fol. 191, 192. 221, a. and pt.. 1. fol. 492, a, b.  
Exorcists. See Magi. Magic.  
Experience. Faith is increased by the experience of God's mercy. pt.. 1. f. 343.  
Eye, Divers properties of the Eye. pt. 2. fol. 65.    

F.  

FAith. Belief. Assurance. Confidence.  
Divers questions both utile, and useful, concerning the nature, nourishing, act, object, kinds, marks, benefits, and approbation of true justifying Faith. pt. 1. fol. 133, b. 343. 436. 445. 515, a.b. and fol. 514, b. pt.. 2. fol. 60, b. 173. 180. a. 201, b. 203. 272, b. 349, a.  
Divers questions concerning weak, and strong Faith, and the nature, notes, and kinds of Assurance, and Confidence. pt. 1. fol. 348, 349. 433, b. and 452, 453. 570. and pt.. 2. fol. 117, b. 118. 156, a. 173, b. 326, b. and pt.. 1. fol. 474, 475, 476.  
Faith cannot be separated from works, and Love. pt. 1. fol. 76, b. and pt.. 2. fol. 149.  
A man may Believe more than is promised; and how? pt. 1. fol. 110, b. etc.  
How Christ requires Faith of us, before he works it in us. pt. 2. fol. 119, a.  
Wherein our Faith and adam's differ. pt.. 2. fol. 156, a.  
Faithful. See Believers.  
Fame. Reputation. Questions concerning the sorts of Fame, and Reputation; and how they may be, sought for; and why Christians should be so careful of their name, fame, and credit? pt. 1. fol. 13. and pt.. 2. fol. 17.  
Familists. See Anabaptists.  
Fan. What is meant by the Fan in Christ's hand. Pt. 1. fol. 77, a.  
Fasting. Why Christ fasted. pt. 1. fol. 89.  
Whether a choice of meats upon Fasting days be a matter of Religion. Pt. 1. fol. 65, a. and Pt. 2. fol. 163. 167, b.  
Questions concerning the sorts of Fasts in general, and wherein the true and false Fast consist; and the nature, definition, ends, reasons, and benefits of Fasting. pt. 1. fol. 89, 90, 91, 92, 93, 94, 95. and 322, b. 323, 324. 326. and fol. 502, b. Pt. 2. fol. 163, 164, 165. 203, b.  
Fate. What Stoical Fate is. Pt. 1. fol. 466, a.  
Fathers. Parents. The duty of Parents towards their Children; and the danger of the neglect of their duty. pt. 1. fol. 21, a. 123, a. and 511, b. 512, a. and Pt. 2. 53, b. 54. 61.  
Some are good Parents and evil persons. Pt. 2. fol. 402.  
Why the Lord is called our Father. Pt. 1. fol. 179, b. 290. and Pt. 2. fol. 181, a.  
The happiness of those who have God to their Father. pt. 1. fol. 292, b.  
Why the ancient Fathers of former times, are not fit Foundations to build our Faith upon. pt. 1. fol. 190, 191. 194, b.  
The Papists easily reject many Fathers at once, when they speak not on their side. pt. 2. fol. 234.  
Fear. How danger may be feared. pt. 1. fol. 41, b. and 474.  
Feasts. Divers questions concerning Feasts. pt. 1. fol. 456, 457.  
Felicity. See Blessedness.  
Fever. The nature of a Fever. pt. 1. fol. 461, 462, 463.  
Figures See Allegories.  
Fire. There is a threefold Fire. pt. 1. fol. 78, a.  
Fishes. Fishers. Questions concerning the signification of this word Fisher; and what things are observable in Fishers; and wherein Ministers resemble them. pt. 1. fol. 120, 121.  
Flax. What is meant by Flax. pt. 2. fol. 117, b.  
Flight. Questions concerning josephs' fleeing with Christ into Egypt. pt. 1. fol. 37. 40, 41. 49.  
When, and how Flight is lawful in the time of persecution, and danger. pt. 1. fol. 115, a. pt.. 2. fol. 28, b. 29, 30, 31, 32.  
Floor. What is meant by the Barn Floor. pt. 1. fol. 76, b.  
To Fellow Christ. Divers questions concerning our following of Christ. pt.. 2. fol. 55, a. and pt.. 1. fol. 468, 469, b. 440, b. 441, a.  
Foole. Folly. How it is lawful to call one Foole. pt. 1. fol. 200, b. and pt.. 2. fol. 297, b, etc.  
Forgiveness. Remission. Reconciliation. Divers profitable questions concerning our Reconciliation unto God, and his gracious forgiving of us. pt.. 1. fol. 82, a. 310, a. 312, b. 313, b. 314, a. 489, b. and pt.. 2. fol. 223, b. 225.  
Divers questions concerning our forgiving one another; and Reconciliation one unto another. pt.. 1. fol. 205, 206, 207, 208, 209. 321, b. 322, a. and pt.. 2. fol. 223, b. 224, 225, a.  
Questions concerning the power of the Church in pardoning of sinners. Pt. 1. fol. 492, a.b.  
Forsaking. See Dereliction.  
Forswearing. Swearing. Perjury. Oaths.  
Divers useful questions concerning Swearing, and Oaths. Pt. 1. fol. 236, 237, 238, 239, 240, 241, 242, 243, 244. and pt.. 2. fol. 152. 273. 297, a. 299, a.  
Divers profitable questions concerning Perjury. Pt. 1. folio 232. 233.  
Foundation. Three things required in a sure Foundation. Pt. 1. fol. 440, a.  
▪ Objections for Free will answered. Pt. 1. fol. 329, b. and pt.. 2. 128.  
Fruit. God requires Fruit of us, and why? Pt. 1. fol. 426, b. a. 428, b.  
Questions concerning the sorts of Fruit; and who are fruitless in the Church; and our duty towards these who are Fruitful. Pt. 1. fol. 423, 424, 425, b.  
Fruition. See Dispossess.  
Function. See Calling.  
Funerals. See Burial.    

G.  

GAlilee. Why Christ returned into Galilee, and what things are observable in Galilee. Pt. 1. fol. 50. b. 51.  
Garments. See Apparel.  
Genealogies. Differences concerning Christ's Genealogy reconciled; and divers questions concerning Genealogies answered. Pt. 1. fol. 7, 8, 9 12.  
Gentiles, Heathens, Infidels, unbelievers.  
Questions concerning the Apostles preaching unto the Gentiles, and of salvation offered unto them thereby. Pt. 2. fol. 5. 9, a.  
How it is lawful to inhabit amongst Infidels and Heathens. Pt. 1. fol. 51, b.  
Whether Unbelievers may perform good works. Pt. 1. fol. 262, a.  
Ghost. See Spirit.  
Gifts. Divers necessary, and profitable questions, concerning the corporal, external, and spiritual Gifts, which are given us by God. Pt. 1. fol. 399, a. 437, a. and pt.. 2. fol. 12, b. 13, a. 328, 329, 330.  
Glory. Why, and how, we must seek the Glory of our God in all things. pt. 1. fol. 178, b. 179, a. 294, b. 295.  
Whether there shall be any degrees of Glory in heaven. pt.. 1. fol. 329. a. and pt.. 2. fol. 136. b. 146, b. 253, b. 259, a.  
Questions concerning Vainglory. Pt. 1. fol. 467, b.  
God. Controverted questions concerning the attributes of God, as his immutability, invisibility, omnisciency, power, subsistence, goodness, bounty, and long suffering. pt. 1. fol. 83, b. 101, b. 128, b. 129, a. 164, b. 165, a. 241, b. 320. 321, a. 452, a. 527, a. and pt.. 2. fol. 1. 12. 33, a. 96, b. 214, 215. 246. 277, a. 280, a. 290, b. 295, b. 327. 359, a.  
There is a God, although wicked men have Atheistical thoughts of him. pt. 1. fol. 300, b. and pt.. 2. fol. 33. And in what Books God is read. pt.. 1. fol. 344. a.  
We must not demand a reason of God's actions. Pt. 2. fol. 95, a. 96, a.  
Where God dwells; and how manifold his habitation is. pt. 1. fol. 241, b. 293, 294, a.  
God loves man better than the other creatures. part. 1. folio 347, b. 348.  
Godly. Godliness. Piety. Pious. Holy. Holiness. Holy things. Purity. Sanctity.  
Holy men are often in danger to be abused by the wicked, unto wickedness. Part. 1. folio 32, b. 33, a.  
The way of Holiness is a straight way: why, and how? Pt. 1. floio 413.  
The difference between a Holy carnal, and hypocritical man. pt.. 1. fol. 226, a.  
Divers necessary questions concerning the kinds, necessity, means, measure, seat, and end, or reward of Purity and Sanctity; as also who are enemies thereunto. pt. 1. folio 161, 162, 163, a. 176, b. 177, a. 416, b. and part. 2. folio 276.  
Holy things are not rashly to be communicated unto any. Part 2. fol. 170.  
What is meant by this word Hallowed. pt. 1. folio 294, b.  
Gold. Silver. Money. How many sorts of Money there are. part 2. folio 14, b.  
Good. Goodness. Good things. Divers questions concerning the Author of all good things in man; and why he gives good things unto man; and how good things are abused by man. Pt. 1. folio 243, b, etc. 399. and pt.. 2. fol. 12.  
Good in man is the exemplar of God. pt. 1. fol. 403, a.  
How manifold Goodness is. Pt. 1. fol. 425.  
Gospel. Divers excellent questions concerning the Author, nature, name, Penmen, Preachers, power, dignity, excellency, and efficacy of the Gospel. pt. 1. folio 3, 4, b 55, a. 62, b. 63, a. 126, b. 141. and Pt. 2. folio 83. 207, b. 208, a. 311, b.  
Questions concerning the receivers, embracers, enjoyers, and heirs of the Gospel. pt. 2. fol. 66, b. 141, a and pt.. 2. fol. 20, b. 21, a. 84, a, 88, a.  
Questions concerning the hiding, revealing, and enlargement of the Gospel. Pt. 2. folio 87, b, 88, 90, a. 181, a.  
In what Language St. Matthew writ this Gospel. Pt. 1. folio 5.  
Wherein the Law and Gospel differ. Pt. 1. folio 55, a. 183. 427, b.  
Grace. Profitable questions concerning the necessity, excellency, measure, and means of Grace; and the labour and pains which must be taken for the procuring thereof. Pt. 1. folio 271, b. 400, 401. and pt.. 2. folio 276.  
What Graces are given unto us, for the obtaining of heaven. Pt. 1. fol. 81, a.  
How Grace is ordinarily wrought in great sinners. Pt. 2. folio 274, b. 275, a.  
How and wherein Grace resembles Wine. Part 1. folio 504, 505.  
Grace is given undeservedly on our part. pt. 1. folio 514, b.  
Gratis. Freely. How and what the Apostles did receive Gratis; and how, and what they must give Gratis. Pt. 2. folio 12, b. 13.  
Grief. See Anguish.  
Ground. See Field.    

H.  

Hairs. Many notable things in these words, Your hairs are numbered. Pt. 2. folio 36, b.  
Happiness. See Blessedness.  
Hardening. Hardness of heart Obduration.  
How God hardens the heart; and whom he hardens; and the causes of Obduration, and the remedies against it, and the misery of those who are hardened. pt. 2. folio 89, b. 90, 91, 92. 141, a. and pt.. 1. folio 459, b. 460, a.  
Hatred. See Detestation.  
Hearers. Hearing. Divers questions concerning the sorts of Hearers; and unprofitable Hearers; and the signs, and duties of good Hearers. Pt. 1. folio 70, b. 75, b, etc. 127, a. 166, b. 178, b. 437, 438, a. 441, a. 524, b. and pt.. 2. folio 10, b. 84, b. 87, a. 104, b. 138, b, etc. 147, 148, 149, b. 162, a. 300, b.  
Divers questions concerning our unwillingness to Hear, and the necessity, impediments, and benefits of hearing; and the fruits we must show of our hearing. pt. 2. folio 57, b. 68, 69. 138. 142, a. 147, b. 161, b.  
Heart. Why the Heart is the seat of all true purity. pt. 1. fol. 163, a.  
Who serve God but not with the heart. pt. 1. fol. 163, b.  
The lust of the Heart is sin. pt.. 1. folio, 223, b.  
Heathens. See Gentiles.  
Heaven. Divers profitable questions concerning Heaven; viz. whether there be a Heaven; and the joys thereof; and the way and means thereunto: and the difficulty of coming thither, and who come unto Heaven. pt. 1. folio 141. 265. 300. 304, b. 305. 341, b. fine, etc. 351, 352, 353, 354, 355. 412, 413, 414, a. and pt.. 2. folio 135, a. 116. 195, b. 196. 252, 253, 254, 255.  
Why, and how the Heavens were opened, when Christ was baptised. pt. 1. folio 81, a.  
What graces are given unto 〈◊〉 for the obtaining of Heaven. part 1. folio 81, a.  
God is perfectly obeyed in Heaven. pt. 1. fol. 304, a.  
Heavenly things by fare, are ●●re excellent than earthly. Part 1. fol▪ 329, b.  
Hell. Divers questions concerning the meaning of this word Hell; and of the torments thereof; and what the Scripture expresseth, and what it conceals concerning Hell. pt. 1. folio 202, a. 430, b. 431, a. 432. 481, b. 482. and part 2. fol. 35, b. 214, a. 281, b.  
Help. Succour. We should help one another unto Christ. part 2. folio 119, b.  
Eremite. See Eremite.  
Heresy. See Error.  
Herod. Divers questions concerning the time wherein Herod lived; and his fear, fraud, folly, idleness, life, and death. pt. 1. folio 23. 28, b. 32, a. 33, a. 46, a. 48, b.  
Whether Herod did well or not, in consulting with the high Priests, and Scribes. part 1. fol. 30, b.  
Why the Lord suffered Herod to know where Christ was borne. part 1. folio 31, a.  
Three Herod's mentioned in Scripture. pt.. 1. fol. 150.  
What the sins of Herod were which john reproved. pt.. 2. fol. 152, a.  
Whether Herod was originally accessary to the death of john, part 2. folio 153, a.  
Jerusalem. Jerusalem. What prodigious signs preceded the destruction of Jerusalem. Pt. 2. fol. 309, b.  
Hill. Mount. Mountain. Why Christ went up to the Mount to preach. part 1. fol. 134.  
What the Hill is upon which the Church is built. Pt. 1. fol. 174.  
Divers questions concerning Mountains. Pt. 2. fol. 175, b. 176.  
Holiness. See Godliness.  
Honesty. Honesty and honest dealing between man and man is commendable. pt. 1. folio 405, b.  
Honour. See Dishonour.  
Hospitality. How many sorts of Hospitality there is, and why Christians must be given thereunto. Pt. 1. folio 154, b. and part 2. folio 56, b. 333, b.  
Hour. What, and how manifold an hour of old was. pt.. 2. f. 257, a.  
Humiliation. See Contrition.  
Humility. Divers questions concerning the degrees, fruits, benefit, and kinds of Humility, and why we must be humble, and whether all humility be good or not. Pt. 1. fol. 74, b. 75. 141, 142, a. 466, a, and 493, ●. and part 2. f. 107.  
Hunger. Thirst. There is a threefold Hunger, and Thirst. Pt. 1. folio 147, 148, 149.  
Hypocrites. Hypocrisy. Questions concerning the marks, and reward of Hypocrites; and the kinds of hypocrisy, & why it must be avoided. Pt. 1. fol. 33, b. 34, a. 71, b. 226, a. 341, b. and pt.. 2. folio 136. 179, b. 244, a. 295, a.  
What things are common to the Hypocrite, and the sincere professor, Pt. 2. folio 135, b. 324.    

I.  

IArres. See Contention.  
Idolatry. Idols. Idolatry provoketh the Lord to cast off Nationall Churches. part 2. folio 6.  
Jerusalem. See Jerusalem.  
Jesus. Of the derivation, and signification of the name JESUS. part 1. folio 17.  
Jews. Divers questions concerning the misery and impiety of the jews. Pt. 1. folio 29, a. 54, b. and 459, a, b. pt.. 2. fol. 132, b, etc. 374, b. 375, a.  
Seven Sects amongst the jews. part 1. folio 30.  
What was required of the jews in regard of the Messiah, part 2. folio 74, a.  
The Church of the jews shall flourish again. Pt. 2. folio 271, a.  
Ignorance. See Blindness.  
Illumination. Light. Sight. Looks. Questions concerning the excellency, and notes of divine Illumination. Pt. 1. fol. 24, b. 25. and part 2. folio 66, a.  
Divers profitable questions concerning Spiritual Light, viz. Who is the Light of the world? Part 1. fol. 116, b. 117. 171. How Light differs from Salt, pt. 1. folio 171, a. What Light signifies. part 1. fol. 171. 170, a. and part 2. fol. 65, a. The original, and causes of true Light, and means thereunto. pt.. 1. folio 171, b. 172, a. and Pt. 2. fol. 65, a. 66, a. Wherein Light is resembled to an eye, Pt. 2. folio 65. And who must let their light be seen. pt.. 1. folio 176, b. 177, a. How many things hinder Sight. Part 1. fol. 452, a.  
Lascivious looks are sin; and what looks are to be avoided. pt. 1. fol. 221, 222.  
Image. How man is made after the Image of God. pt.. 1. fol. 403, a.  
Imitation. How manifold Imitation is. Pt. 2. fol. 105, b.  
Examples worthy of Imitation; and wherein we must imitate God and Christ. pt.. 1. folio 264. 469, b. and folio 455, a, b. pt.. 2. fol. 106. 152, b. 172. 196.  
Impossible. Possible. What things are said to be Impossible. pt. 1. folio 340. and pt.. 2. fol. 246.  
Enchantments. See Magi. Magic.  
Inconstancy. See Constancy.  
Infants. See Babes.  
Infidels. See Gentiles.  
Injures. Wrongs. What is required both of those who do, and suffer wrong. See Reconciliation.  
Intention. A good intention will not justify an evil action. pt. 1. folio 79, b. 99, a.  
Interpretation. Who must interpret Scripture; and what Rules are observable in the Interpretation thereof. pt.. 1. folio 30, a. 211, a. 213, 214, a. 226, b. 251, and pt.. 2. fol. 235, b.  
Interrogations. Questions. Why questions are asked, or Interrogations. pt. 1. fol. 70, b. 71, a.  
John. What John signifies. part 1. folio 55, a.  
Divers questions both Speculative and practical concerning john Baptist. pt. 1. fol. 54, b. 55. 64, b. 66, b. 79, b. 80, a. and pt.. 2. fol. 60. 70, b. 71, b. 72. 151.  
jonas. What kind of Fish it was which swallowed jonas. part 2. fol. 131, b, etc.  
Wherein jonas was a type of Christ. pt. 2. fol. 131. 177, b.  
Joram. How Joram was Ozias his father. pt.. 1. fol. 9  
joseph, Divers questions concerning joseph the husband of Mary. pt. 1. fol. 14, b. 15, a. 40, b. 41. 50, b.  
joy.. Rejoicing. Those who enjoy Christ truly, have true joy, and wherein the joy of the faithful consists. pt. 1. folio 117, b. 127. and pt.. 2. fol. 296, b. 297, a.  
Isaac. Wherein he was a type of Christ, part 1. fol. 9  
Israel. Israelites .. How many ways the word Israel is taken. pt.. 2. folio 7, b. 8, a. and part 1. fol. 454, a.  
Why the Apostles were sent to preach to the Israelites. pt. 2. fol. 8, b. and 9, a.  
judas. Divers questions concerning the office, life, covetousness, treachery, and death of judas. part 2. folio 339, a. 361, 362, 363.  
judges. judgement. To judge. Questions concerning the office, and duty of civil judges, and judgement. pt. 1. fol. 149, a. 393, a, and pt.. 2. folio 327, b. 373, b.  
Questions concerning the judging of ourselves. Pt. 1. fol, 200, a. 236, a. and part 2. fol. 295.  
Questions concerning the judging of our brethren, and their actions. pt. 1. folio 200, a. 391, 392, 393. 424, b. 425. 497, a. 522, a, b.  
Useful, and Vtile questions concerning the last judgement, and the judgement presently after death; and the judge of the whole world; and the horror of the wicked at the day of judgement. part 1. folio 210, a. 428, a. 434. and pt. folio 48, b. 252. 295, b. 309, a. 314, a. 320, b. 321, 322, 323, a. 328, a. 335.  
Many deride God's judgements, and who they are; and the effect of their derision. pt. 2. fol. 323, b, etc.  
jurisdiction. See Excommunication.  
justice. Just men. Righteousness. Righteous men.  
How we must fulfil all righteousness, and how, and why we must hunger after righteousness; and whom we must exceed in Righteousness; and how manifold Rightrousnesse is; and what it signifies, and the happiness of the Righteous, and examples, and the duty of Righteous men. Pt. 1. f. 14, b. 15, a. 80. 148, b. 149, a. 189. 328, b. 355, 356, 357, 358, 359.  
An opinion of selferighteousnesse keeps us from Christ. Pt. 1. folio 497, b. 501, a, b.  
Justification. What Justification is; who justifieth, and whether Justification be of works or not. pt. 1. fol. 310, b. 312, b. pt.. 2. fol. 130, b. 313. 334, a.    

K.  

Keys. See Excommunication.  
Kingdom. King. Divers questions concerning the Kingdom of Heaven, and Christ; that is, both the Kingdom of grace, and glory; and what Kingdom signifies. pt.. 1. fol. 62, b, etc. 127, a. 141, a, b. 297. 299. 300. and 354. pt. 2. folio 73, 74, a. 206. 296.  
God is the King of all the world; and where his Kingdom is. pt.. 1. folio 301, a, 320, b.  
Kisses. Kissing. There are many sorts of Kisses. pt. 1. folio 261.  
Knowledge. Questions concerning the Lords knowledge, and the kinds thereof, and our knowledge of God and the sorts, and signs thereof. pt. 2. folio 97, a. 137, b. 139, b, etc. 326, b. and pt.. 1. fol. 518, a.  
None can know God, except he reveal himself unto them. pt. 2. folio 96, b. 97, a.    

L.  

LAbour. Who are meant by Labourers; and how manifold labour is, and what we must labour principally for; and what labour shall be refreshed. pt.. 2. f. 98, b. 99, a. 100, b. 103, a. and pt.. 1. fol. 492, b. 493.  
Lame. We are naturally lame. pt. 2. folio 66, b.  
Laughing. Two sorts of Laughers at Christ. pt.. 1. folio 511, a.  
Law. See Commandments.  
Learning. Scholars. Figures, and humane learning necessary, and useful. pt. 1. folio 48, b.  
Two things required in Scholars, and those who learn. pt. 2. folio 93, a.  
We must be Christ's Scholars. part 2. folio 104.  
Lending. To Lend. Divers questions concerning Lending pt. 1. folio 248, b. 249, a.  
Lent. Whether the institution thereof be Apostolical. pt. 1. folio 502, b.  
Leprosy. Divers questions concerning the nature of the Leprosy. pt. 2. folio 11 b. 66, b. 67. a. and pt.. 1. folio 441, b. 442.  
Liberality. See Alms.  
Liberty. How manifold liberty is. Pt. 1. folio 185. pt. 2. fol. 206, a.  
How Christians are freed from the Law. pt, 2. folio 75.  
Men have not a lawless liberty to use their own as they please. pt. 2. folio 260, b.  
Life. See Conversation.  
Light. See Illumination.  
Lilly. Wherein the Lilies excelled Solomon. pt. 1. folio 347.  
Limbus. Concerning Limbus Infantum. See Infants concerning Limbus patrium. See pt.. 1. folio 457, b.  
Locusts. What the Locusts were. pt.. 1. folio 65. b. 66, a.  
Looks. See Illumination.  
Love. See Amity.  
Lunatic What Lunacy is, and what is figuratively meant thereby. pt. 1. folio 131, b.    

M.  

MAgi. Magic. Wisemen. Charms. Enchantments. Exorcism.  
Divers questions concerning the Wisemen who came unto Christ. pt. 1. folio 23, b. 24. 26. 28. 34, 35, 36, 37. 39  
How many sorts of Magic there are. Pt. 1. folio 23, b. 24, a.  
What Wisemen God liketh, and disliketh. pt. 1. fol. 24, a. pt.. 2. folio 92, a.  
Charms. and Spells not lawful. pt.. 1. folio 100, b.  
The Original of Exorcists. pt. 2. folio 122, b.  
Magistrates. Divers questions both concerning the duty of Magistrates, and people's duty to Magistrates. pt. 1. fol. 45, b. 144, b. 147, a. and pt.. 2. folio 284, a. and 372, a.  
Magistrates lawful amongst Christians. pt.. 2. folio 205, a.  
Excommunication freeth not subjects from obedience to Magistrates. pt. 2. folio 283, b.  
Maids. Virgins. Maids are warily and charity to be educated, and kept, and why? pt. 1. folio 21, a.  
Malice An example of most inhuman malice. pt. 2. fol. 35, b.  
Mammon. What is meant by Mammon. pt. 1. folio 337, b. 338, a.  
Man. Men. How many ways God made or produced Man. pt. 1. folio 73, a.  
What is meant by this word Men. Mat. 10.17. Beware of men, p. 2. f. 26  
Man in many things is now like unto the brute creatures, in some things worse, in some better, yea in some better than the Angels. pt. 1. folio 398, ●99. 345, b. 346, a. 422, b. and pt.. 2. folio 26. 264, b, etc.  
Mary. Divers questions concerning the Virgin Mary. pt. 1. fol. ●. 12, b. 13, b, 14, a. 19, b. 21, b. 22. 40, a. & pt.. 2. f. 72, a. 134. 150, b.  
Marriages. Questions concerning Marriages, and the duty of married persons and the jewish rites in marriage. pt. 1. f. 146, b. & pt.. 2. f. 231, b. 234, a. and pt.. 1. fol. 502, a.  
Questions concerning our spiritual marriage with Christ. pt.. 2. folio 278. 279, a.  
Mass. Protestants may not go to mass, because it is unlawful, and Mass an idol. pt. 1. fol. 204, b. and pt.. 2. folio 212, a.  
Masters. The duty of Masters towards their servants. pt.. 1. folio 146, b. 448, b. and pt.. 1. folio 61.  
Matthew. What St. Matthew was. pt.. 1. folio 4.  
Maxims. Principles. Two sorts of, principles. pt. 1. fol. 403, a, b.  
Means. Divers questions concerning the use both of lawful, and indirect Means. pt. 1. f. 51, a. 99, b. 100, a. 303, b. 466. 516, a, b.  
God works by divers and sundry means. pt. 1, folio 101, b.  
Those who are deprived of the outward means of grace, are sometimes better than those who enjoy the means. pt. 1. fol. 455, a.  
Meditation. Divers profitable, necessary, useful, and seasonable Meditations concerning new obedience (pt.. 1. fol. 85, a) and the obtaining of reconciliation with God. (pt. 1. f. 82.) and in the time of affliction, and temptation (pt. 4. f. 86, a and 145, b. and of a threefold life. (pt. 1. fol. 304, 305.) and of the hatred of sin. (pt. 1. fol. 58, a.) and of the last judgement (pt. 2. fol. 49, b. ●●7, b.) and against last. (pt. 1. fol. 224, 225.) and of the Attributes of God. (pt. 1. fol. 241, b.) and before prayer, (Pt. 1. fol. 445, a. and of hell's torments. (Pt. 2. folio 314, a.) and of heaven's joys. pt. 1 folio 456, b.  
Meekness. Questions concerning the nature, degrees, and excellency of Meekness; and the felicity of meek men. Pt. 1. f. 146, 147.  
Mercy. Merciful. Divers and sundry questions concerning Mercy; viz, What mercy is; how manifold it is; why we must be mercifully and to whom; and wherein, and the measure of true mercy, and the felicity and blessedness of the m●●●●full. pt. 1. f. 149, 150, 151, 152, 153, 155. 158, 159. 160. 514, a. b. and pt.. 2. fol. 114. 332, b.  
The way unto Temporal, sp●●●tuall, and eternall ●●●tion. pt. ●. f. 〈◊〉.  
Whether the works of mercy be meritorious. pt. 2. folio 333, a.  
Merits. See Deserts.  
Ministers. Ministry. Preachers. Teachers.  
Questions concerning the duty of people in regard of their Preachers. pt. 1. folio 30, b. and pt.. 2. folio 13. 72, b. 292, 293, etc.  
Questions concerning the properties, and qualities of Preachers, what they should be, and what they should not be. pt. 1. f. 79, b. 121. 166, 170, 171, 172. 327, a. 527, b. 528, a. and pt.. 2. folio 1. 144. 145, 282, a.  
Questions concerning the duty of Ministers, what they should do. pt. 1. folio 71. 80, a. 119, b. 122, a. 124, a, 178, b. 234, 235. & 489, a. 491, b. 527, 528. and pt.. 2. s. 9, b. 11. 15, b. 38, a. 67. 69, b. 149, b. 153, b. 300. 333, b.  
Questions concerning the vocation, efficacy, power, disposition, necessity, & nature of the Ministry. pt. 1. f. 54, b. 118, b. 119, a. 123, b. 525, a. and pt.. 2. folio 1, b. 8, b.  
Questions concerning false Teachers, and those who are taught by them. pt. 1. f. 424. & pt.. 2. f. 153, b. 167, a.  
What we may judge of those Ministers who give over Preaching. p. 1. f. 126, b.  
Faithful Ministers shall be comforted in a faithful discharging of their places. Part 1. folio 144, a.  
There are degrees of eminency, & dignity in the Ministry. pt. 2. f. 2. 263, a.  
Whether Ministers may lawfully flee Persecution. Pt. 2. folio 29, 30, 31.  
Directions for young Preachers, Pt. 2. folio 34, b. 35, a.  
Three sorts of Teachers. pt. 1. f. 186, b.  
Ministers may lawfully marry. Pt. 1. f. 460, b, etc. and pt.. 2. folio 236, b.  
Ministers are not exempted from paying of Tribute. pt. 2. folio 205, 206, b.  
The sending of Ministers is manifold. Pt. 1. folio 527. b.  
Miracles. Divers questions needful to be known, both concerning Miracles in general, and Christ's Miracles in particular. pt.. 1. folio 20, a. 127, b. 431, b. 436. 441, b. and Pt. 2. folio 13. b. 14, a. 62, b. 12●, a. 176, 177, a.  
Misery. See Adversity.  
Money. See Gold.  
Monks. Objections for Monastical 〈◊〉 answered. pt.. 1. folio 54, a. 〈◊〉 2. folio 52 b. and 16●, b.  
Wherein 〈◊〉 Mo●kes of old, and the present Popish Monks, differ, pt.. 2. folio 1 6● b, etc.  
Mo●●lity. M●●●ll men. The duty of ●o Moral hone●● 〈◊〉. Pt. 2. folio ●49, b. 350.  
How the works of Moral and Spiritual men differ. Pt. 2. fol. 350, a.  
Morning. There are three mornings. pt. 2. fol. 382. a.  
Mortification. No participation of Christ without mortification. Pt. 1. folio 49, a.  
Mount. See Hill.  
Mourning. See Anguish.  
Mouth. Tongue. What is meant by opening the mouth. pt. 1. f. 135. b.  
Divers questions concerning the excellency, nature, use, and abuse of the Tongue. pt. 1. fol. 200, b. 201. 521. and pt, 2. fol. 120, b. 121, a.  
Multitude. The most men walk in the ways of Sin, and run unto destruction; and therefore Multitude is no true note of the Church. pt. 1. fol. 410, 411.  
Murmuring. How many ways men murmur against God. pt.. 2. f. 259  
Murder. Divers questions concerning Murder in general; and self-murder in particular. Pt. 1. f. 191 b. 192. 419, 420. and pt.. 2. f. 364, a. 366.  
Music. Divers questions concerning music, and the lawfulness thereof. Pt. 1. fol. 508, a, b.    

N.  

Name's. Names are to be imposed prudently, and with discretion; and how many sort of Names there are; and what is meant by this Name. Pt. 1. fol. 18. 294, b.  
Name. Necessary questions concerning the Natural and carnal man's blindness, ignorance, impiety, impotency, pollution, sickness, deafness, deadness, carelessness, miserable estate and captivity, barrenness in good works, properties, and the names given unto him. Pt. 1. fol. 346, b. 347, a. 398, b. 399, 407. 411, b. 412, a. 418, 426, b. 427, a. 429, b. 470, 471, 472, 473 498, b. 499, a, b. and pt.. 2. folio 26, b. 33. 63, b, etc. 68, b. 69. 119 a. 120, b. 202, 265.  
Questions concerning the marks, and signs of Natural and carnal men. pt.. 1. fol. 407, b.  
Questions concerning the power of Natural and carnal men; what they may do in Moral or Religious works. pt. 1. folio 235, 260.  
Nazareth. Nazarite. Questions cunning Nazareth; and how Christ was a Nazarite, and how we should be; and how many sort of Nazarites there are. pt.. 1. fol. 52, 53.  
Necessity. There is a threefold necessity. pt. 1. folio. 100, a.  
Neighbour. How we must regulate our actions in regard of our neighbours. pt. 1. fol. 403, b.  
Whether all neighbours must be loved alike. pt. 2. folio 243, a.  
Nets. Why the Apostles mended their Nets. pt. 1. folio 123, a.  
New. Newness. Renovation. After we have purposed to lead new lives, our temptations, and trials will be multiplied, and increased, and whence this comes; and why God permits it. pt. 1. folio 84, b. 85.  
How we must put on Christ by newness of life; and how many things are to be renewed in us. pt.. 1. folio 85. and pt.. 2. folio 73, a.  
Night. The Night anciently divided into four parts. pt. 2. fol. 155, a.  
Ninivites. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was between the Ninivites and the jews. pt. 2. folio 132, b, etc.    

O.  

Oaths. See Forswearing.  
Obedience. Divers questions concerning new, true, and sincere obedience, both to the first and second Table. pt. 1. fol. 39, b. 59, b. 60. 80, b. 85, a. 135, a. 162, b. 163, a, 309, b. 310, a. and pt.. 2. f. 276. 287, a.  
Examples of admirable and singular obedience, and what promises are made to those who are obedient. pt. 1. fol. 39, a, b. 41, a, b. 127.  
Questions concerning hypocritical obedience. pt. 1. fol. 163, b. 164, a.  
Obduration. See Hardness of heart.  
Offences. Scandals. Divers profitable questions concerning Offences, and Scandals, both given and taken. pt. 2. folio 207, 208, 209, 210, 211.  
Ointment. Oil. Three sorts of Ointments, and a double use of Oil, amongst the Jews. pt.. 1. fol. 523, b, etc. and pt.. 2. folio 338, a.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How many significations it hath. pt. 2. fol. 37, b.  
Opinion. Why we must not adhere too much to our own opinions. pt. 1. folio 407, b.  
Opposition. Opposes. Divers questions concerning the Opp●●●ers, and Opposing of Christ, ●●●gion, and the righteous. pt. 1. fol. 49. b, etc. 113, a. and pt.. 2. fol. 7, a.  
Oil. See Ointment.    

P.  

PAinting. What we may think of painting of the face, and of those who use it. Pt. 1. fol. 142, b.  
Palsy. Questions concerning the nature of the palsy. pt. 1. fol. 448, b. 449, 450.  
Papists. 〈◊〉 seek 〈◊〉 own honour 〈◊〉 than 〈◊〉 honour of Christ; 〈◊〉 touch 〈◊〉 contrary to the word of God 〈◊〉 folio 80, a. and pt.. ●. folio 〈…〉.  
The fruit of Popish doctrine. pt. 1. folio 422, b, etc.  
Parables. Why, and how Christ spoke in Parables. pt. 2. f. 135, a. 145, a.  
Parents. See Fathers.  
Paschall Lamb. Passeover. Divers questions concerning the Jewish Passeover. pt. 2. folio 279, b. 336, a. 338.  
Paths. Ways. Wherein paths and ways differ. pt.. 1. fol. 64.  
Questions concerning the meaning of this word Way; and the two W yes wherein men walk; and what way leads unto heaven. pt.. 1. fol. 407, b. 408, a. 412, 413, b. 414, a. 420, b, etc. and pt.. 2. folio 5, a.  
Patience. We must be always patiented under God's hand. pt.. 1. folio 303, a. and in injuries, and why? and how many sorts of patience there are. pt.. 1. folio 485.  
Peace. Peacemakers. Divers questions concerning Peacemakers; and Peacemaking. pt. 1. folio 165, b. 167, 168.  
Questions concerning. Civil peace with men; and how manifold Peace is. pt.. 1. folio 165, a. 206, b. and pt.. 2. folio 20, b. 21, a. 51, a.  
Questions concerning Spiritual peace with God. Pt. 1. f. 166, a, b, 460.  
Pearls. Wherein the word of God is like unto a pearl. pt. 1. f●l. 397, a.  
Penance. See Conversion.  
Peny. What the Roman, and jewish penny was. pt.. 2. fol. 282, b.  
Perfection. Divers necessary questions concerning perfection. pt. 1. fol. 161, 26●, b. 263, ●64. 330, 331. 470, a.  
Peril. See Danger.  
Perjury. See Forswearing.  
Persecution Questions concerning persecution, and the remedies against it. pt. 2. fol. 27, b, etc. to 32, b. and 310, a.  
Perseverance. See Constancy.  
Person. What is meant by this word Person. pt. 2. fol. 257, a. 282, b.  
Peter. Divers questions concerning Peter's Names, and the signification of them, and when he was first called Peter; and what faults were in him; and whether he were at Rome, and whether he was the Prince and Primate of the Apostles. pt. 2. folio 2, b. 3, 4. 181, b. 182. 186. 188. 193, b. 204, b. 306, b.  
Pharisees. Scribes. Sadduces. Questions concerning the Pharisees, Scribes, and Sadduces in general. pt.. 1. fol. 70, 71. and 172. 188, 189. 267, b. 490, b. and pt.. 2. folio 128, b.  
Particular questions both concerning the Pharisees. (pt. 2. fol. 178, etc. 243. 291. 293.) and Sadduces. pt. ●. f. 125, b. 284, b.  
Phylacteries. What these Phylacteries were. Pt. 2. folio 294, a.  
Physician. Physic. Three things required in a good Physician. pt. 1. fol. 488. and 499, a.  
The use of Physic, and Physicians is lawful. pt.. 1. folio 498, a.  
Piety. See Holiness.  
Pilate. Divers questions concerning Pilate. pt. 2. folio 371, b.  
Please. With whom God is well pleased. Pt. 1. fol. 84, b.  
Polygamy. See Bygamy.  
Poor men. Poverty. Questions concerning pious poor persons. pt. 1. folio 11, a. 123, a. 138. 140, b. 144. b. 148. 468. 494, b.  
Questions concerning poverty in spirit. pt. 1. f. 137, a. 139. 140, a.  
Questions concerning poverty in estate. pt. 1. fol. 139, 140.  
Questions concerning the Vow of poverty. Pt. 1. folio 139. and pt.. 2. fol. 244, b, etc.  
Questions concerning Christ's poverty. pt. 1. fol. 139, b. 468, b.  
Pope. Controverted questions concerning the Pope; viz. whether he have Regal and Sacerdotal power. (pt. 1. f. 25, b. pt.. 2. f. 188. 263, a.) Whether he be the Prince, and primate of all the Clergy (pt. 2. f. 3, 4. 181, b. 182, etc. 186, a. 188, b. 193, b.) Whether he have power either over the whole world, or over all Churches. (pt. 2. f. 185, b. 282, b. 387, b.) Whether he be the head of the Church. (pt. 2. f. 181, 182, 183, 184. 186, b.) Whether he may err (pt. 2. f. 184, 185. 199, b.) Whether the chief authority of expounding Scripture belong unto him. (pt. 2. fol. 189, b. 292, 293.) Whether he can dispense with oaths; and sell pardons, & be above Counsels. pt. 2. f. 192, b. 216, b, etc.  
The Pope's pride shows him to be Antichrist. pt. 2. fol. 15, b. 263, a.  
Possession. See Dispossess.  
Possible. See Impossible.  
Poverty. See Poor.  
Power. See Ability.  
Practise Why knowledge and practice must be joined together. pt. 1. folio 176. 438, a.  
Praise. The praise of men is not to be sought, and why? pt. 1. fol. 341.  
Prayer. Questions concerning public and private prayers. pt. 1. fol. 125. 272, b. 273, b. 274, 275, a.  
Questions concerning the definition, nature, necessity, efficacy, utility, impediments, quantity, time, place, and posture in prayer, and to whom we must pray. Pt. 1. fol. 272, a. 276, b. 277, 278. 292, b, etc. 316, b. 317, 318, b. 321, a. 401, b. 433. 443, b. 446, a. 450, 451. 460. 474, a. 517, a. 525, b. 526, 527. and pt.. 2. f. 171. 266, b, etc. 268, a. 271, b. 272, a. 273, a. 296.  
How must we pray perseverantly, fervently, humbly, submissively, and with meditation. pt. 1. f. 401. 443. 44, b. 445, a. 514, a. and pt, 2. folio 266, b. 268, b.  
Men may be known what they are, by their prayers. pt. 1. fol. 226, a.  
Prayers not understood are not pleasing unto God. pt. 2. fol. 271, a.  
What things are contrary to true prayer. pt. 1. fol. 272, a. 273, a. 276.  
Whether prayer be meritorious. pt.. 1. folio 275, b. 277, a.  
Whom God hath promised to hear when they pray. pt. 1. f. 293, a. 433, a.  
Questions concerning the Lords prayer. pt. 1. f. 280, 289, 290. 318, b. 319.  
Divers questions concerning praying for temporal things. pt.. 1. f. 306, b. 307, 308, 309. and pt.. 2. f. 359, a.  
Why Christ heard Satan's prayer, & granted his request. pt. 1. fol. 484.  
Preaching. See Ministers.  
Preaching Teaching. To Teach. Questions concerning those who are called to preach. pt. 1. folio 4.  
Questions concerning the excellency, dignity, necessity, utility, definition, end, power, universality, effects, and perpetuity of Preaching. pt. 1. f. 63, a. 66, b. 70. 118, b. 119, b. 124, b. 126, b. 127, b, etc. and f. 524, b. and pt.. 2. f. 9, b. 10, a. 11, a. 51. b. 59, b. 62, a. 84, b. 170, b. 273, b. 352, etc.  
Questions concerning those who enjoy the preaching of the word. pt.. 2. fol. 8, b. 88, a.  
How preaching and teaching differ. pt.. 1. fol. 1●4. and pt.. 2. folio 11, a.  
Why the word was not preached unto the Gentiles. pt.. 2. folio 5, a.  
Who hinder the preaching of the word. pt.. 2. folio 10, b. 11, a.  
How Christ teacheth us. p. 2. f. 32, b. 138  
Why the preaching of the word must not be promoted by worldly pomp. pt. 1. folio 172, b.  
Why the word is preached to wicked men, yea all men? pt. 1. f. 396. b. 523.  
Precepts. See Commandments.  
Predestination. The decree of Predestination depends upon the will of God. part 2. folio 95.  
Prefer. See Esteem.  
Preparation. We must prepare to meet Christ, and how? pt. 1. folio 63, b, etc. and Pt. 2. folio 325, b.  
Preparation is necessary unto every good duty. (pt. 1. folio 57) And where in this preparation consists. (pt.. 1. fol. 63, b, etc. 64, b. and pt.. 2. folio 73, a.) And by whom it is wrought. pt. 1. folio 64, a.  
Presence. Absence. Divers questions concerning the utility and excellency of the presence of God, and Christ. Pt. 1. fol. 327, a. 486, b. and 491, a. and 502, b, etc. and pt.. 2. folio 33, a. and 222, b. 223, a.  
Questions concerning the causes, and evil consequents of Christ's Absence. pt. 1. fol. 502, b, etc.  
Presumption. The causes of presumption against God. pt.. 1. fol. 46.  
The Devil tempts us unto Presumption. Pt. 1. fol. 103, b.  
Pride. What, and how manifold Religious pride is. pt.. 1. fol. 141, b.  
Pride was the first sin. part 1. fol. 140, b.  
Priest. The office, and nature of the Highpriest. pt. 1. fol. 30.  
Principles. See Maxims.  
Procession. Popish Procession on Palm-Sunday, not warranted by Scripture. Pt. 2. folio 207, b.  
Procraftination. See Delay.  
Profession. Professors. Divers necessary, and profitable questions concerning the necessity, manner, impediments, helps, effects, and reward, of a sincere profession of Religion. pt.. 1. folio 125, b. 520, b. and pt.. 2. fol. 28 b. 34, a. 38, 39, 40. 44, 45, 46. 179, a.  
Questions concerning outward Professors, and outward profession only. pt.. 1. folio 432, b. and pt.. 2. fol. 41, 42, 43. 46, a. 69, a.  
Questions concerning those who dare not in dangerous times publicly profess Religion. pt.. 2. folio 38. 40, b. 41, a.  
What things are common to the hypocritical, and sincere professor. pt. 2. folio 135, b.  
Promises. Questions concerning man's promises to man (pt.. 1. folio 37, 38, 39) And man's promises to God. (pt.. 1. fol. 59) And God's promises to man, pt.. 1. folio 46, b, etc. 110, a, b, etc. 127.  
Profane men. Profaneness. Wicked men. Wickedness.  
Questions concerning the nature, iniquity, end, punishment, and duty of profane, and wicked persons. pt. 1. fol. 33, a. 46, a. 398. 429, b. 430, a. and pt.. 2. fol. 349, b.  
How wicked men have right to temporal blessings. pt. 1. folio 258, a.  
Prophets. Prophesying Divers questions concerning Prophecies, or prophesying. pt. 1. fol. 42, b. 43. and part 2. fol. 63. 75.  
Questions concerning Prophets. pt. 1. fol. 183, a. and 423, b. 424, a. and Pt. 2. fol. 56, a. 62, a. 70, b. 75, b. 290, a.  
Questions concerning false, and evil Prophets. pt. 1. folio 422. 427, b. 435, a. and pt.. 2. fol. 310.  
Propositions. See Conclusions.  
Prosperity. In outward things prosperity is very dangerous. pt.. 1. folio 142, b.  
Protection. The Lord will protect his Children. pt.. 1. folio 35, a.  
Wherein we may read the protection of God. Pt. 1. folio 344, a.  
Protestants. Protestants may be taken two manner of ways. pt. 1. folio 69.  
Providence. Divers questions concerning the Providence of God; viz. what it is; and who err about it, and what we are to believe concerning it; and wherein we may read the providence of God; and who tempt his providence; and what the nature of his general, and particular providence is: pt.. 1. folio 257. 302, a. 303, 344, a. 347, b. 357, 358, 359. 466, a. 486, a. and pt.. 2. folio 35, b. 36, 37, a.  
Objections against the providence of God, answered. pt. 1. folio 406, b. and pt.. 2. folio 261, a.  
Those things which proceed from second causes are ordained by the providence of God unto higher ends. pt. 1. folio 115, b. 484, b, etc.  
Christ by his providence order the temptations of his children. pt. 1. folio 112, b.  
Provision. God will provide for his Children. pt.. 1. folio 51, a. and pt.. 2. folio 14. b. 37, a.  
What is meant by this word provide, Matth. 10.9 Provide neither Gold, etc. pt. 2. folio 14.  
Prudence. Wisdom The difference between Wisdom, and Prudence. pt. 2. folio 91, a.  
The difference between natural, and spiritual Wisdom. pt. 2. f. 93, b.  
What those must consider who are endued with natural wisdom. pt. 2. folio 329, b.  
Divers questions concerning Wisdom in general, and good Wisdom in particular. pt.. 1. fol. 438. and pt.. 2. folio 23, 91. 93, a.  
Why carnal Wisdom so frequently opposeth the Law of God. pt. 1. folio 181, b. 340, a. and pt.. 2. folio 91, b. 92, b. 93, a.  
Publicans. Concerning the lawfulness of the Publicans calling; and why they were so odious, and infamous. pt. 1. folio 260, b. 494, a.  
Punishment. See Condemnation.  
Purity. See Godliness.  
Purging. See Cleansing.  
Purgatory. Controverted questions concerning Purgatory. pt. 1. folio 75, b. 76, a. 202, b. 210, b. twice. and pt.. 2. folio 126, 127, 128, 129, b.    

Q.  

QUestions. See Interrogations.  
Queen. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was between the Queen of the South, and the Jews. pt. 2. fol. 133.    

R.  

Rakehell. Who Rachel that wept was. part 1. folio 48, b.  
Rainwater. The nature of Water, and Rain. Part 1. fol. 256.  
Ramah. Where Ramah was. pt.. 1. fol. 48, b.  
Reading To Read. How the Scriptures are to be read. Pt. 2. folio 75, a.  
Reason. Wherein, and how Reason is opposite to Religion. pt. 1. folio 340.  
Rebellion. It is not lawful by Rebellion to avoid Persecution. pt.. 2. folio 28, a. 310, a.  
Reckoning. See Account.  
Reconciliation. See Forgiveness.  
Redemption. Divers questions concerning Redemption. Pt. 2. folio 263, b, etc.  
Reed. What our Saviour meant by a Reed shaken with the wind. pt. 2. folio 69, a.  
Refreshing. Rest. What Rest imports, who may rest. pt. 2. folio 100, b. 102, b, etc.  
Who shall be Refreshed by Christ, and and who shall not. Pt. 2. fol. 102, b. 103, a.  
Regeneration. Divers necessary, and profitable questions concerning the definition, necessity, means, marks, and impediments of Regeneration. pt. 1. fol. 113, a. 412, b. 425, 426, a. and pt.. 2. folio 93. 247, 248, 249, 250, 251.  
Relics of sin in the Regenerate. pt. 1. fol. 467,  
Rejecting. See Casting off.  
Rejoicing. See joy..  
Relapsing. See Apostasy.  
Religion. Questions concerning the Impediments of Religion, and the remedies against those impediments. Pt. 1. fol. 34. and pt.. 2. fol. 45, b. 52, a. 227, a. 267.  
Questions concerning the true Religion. Pt. 1. folio 35, b. 125. b. and pt.. 2. fol. 40, b. 46, a. 52, a, b.  
Those who forsake Religion shall be forsaken by the Lord. pt. 2. fol. 6, a.  
Religion is not contrary to reason, pt. 1. folio 339, etc.  
It is an excellent thing to be a Religious man. Pt. 2. fol. 198, b. 199.  
Questions concerning the false Religion. pt. 1. folio 272, b. 273, a. and pt.. 2. folio 177, b. 178, 179.  
Remission. See Forgiveness  
Renovation. See New, or Newness of life.  
Repentance. See Conversion.  
Repititions. Questions concerning the use, & utility of Repartition in preaching. Pt. 1. fol. 349, b. and pt.. 2. folio 213, b.  
Reprehension. Reproof. Questions concerning Reprehension; viz. why, and how Sinners must be reproved, and who must reprove, and who must be reproved; and the marks and notes of holy reproof. pt. 1. fol. 71. 267. 394, b. 397, b. 398, a. and 491, b. and pt.. 2. 300.  
Reputation. See Fame.  
Resistance. To Resist. What is meant by this word Resist. pt. 1. f. 245, b, etc.  
Rest. See Refreshing. Resurrection. The Resurrection of the body proved. pt. 2. fol. 285, a. 286, a.  
Questions concerning the Resurrection of Christ. pt.. 2. folio 383.  
Revelation. Divers questions concerning the kinds of Revelation; and the Revelation of Christ, his word, and truth unto us. Pt. 2. fol. 81. 93, b. 94, a. 137, a. 181, a.  
Revenge. Vengeance. We must not revenge injuries, pt.. 1. fol. 246, a.  
Revile. See Backbiting.  
Reward. The true Reward of the righteous is after this life, and why? and the Objections to the contrary answered. pt. 1. fol. 142, a. 169. and pt.. 2. fol. 258, b.  
Riches. Rich men. Divers questions concerning the lawful using, unlawful abusing, and loving, and laying up of riches, and adhering unto them. Pt. 1. fol. 327, b. 328. 336, 337, 360, b. and pt.. 2. fol. 330.  
Why rich men are not so happy as the poor. Pt. 1. fol. 138, b.  
Righteousness. See justice.  
Rock. Who is the true Rock. pt. 1. folio 440.  
What was signified by the rending of the Rocks at Christ's suffering. pt.. 2. folio 380, a.  
Rome. The Church of Rome is fallen from the true Religion. Pt. 2. f. 6.    

S.  

SAbbath. or Lords day. Divers profitable and necessary questions concerning the Sabbath. pt. 2. fol. 113. 115, 116. 381.  
Sacrament. Questions concerning the institution, and administration of the Sacraments. pt. 1. fol. 79, b. and pt.. 2. fol. 34. 389, b. 390, a.  
Sacrifice. Divers questions concerning the Sacrifices of Christians. pt.. 1. fol. 36. 204, b. 207, a. and 324, b. and pt.. 2. flo. 298.  
Sadduces. See Pharisees.  
Saints. Controverted questions concerning the intercession, invocation, and adoration of the Saints. pt. 1. fol. 129, b. 130. 132, b. 174. 290, b. 291, 292. 447. and pt.. 2. fol. 56, a. 214, b. 285, b. 323, a. 379.  
Against the canonising of Saints. pt. 2. fol. 262, b.  
The Saints in heaven know one another. pt. 2. folio 200, a.  
Whether there be any overplus of the Saints sufferings, and satisfactions, which belong unto the Church-treasure. pt. 1. folio 188, a. and pt.. 2. fol. 44, a.  
Solomon. Whether Solomon was saved, or not. pt. 2. folio 324, b, etc.  
Wherein the Lillyes excelled Solomon. pt. 2. fol. 347, a.  
Salt. Divers questions unworthy observation concerning good and unsavoury Salt. pt. 1. fol. 170, 171.  
Salvation. Questions concerning the necessity, certainty, cause, conditions, way and means unto salvation, and the number that shall be saved. pt. 1. fol. 186, b. 416, b, etc. 420, b. 455, b. and pt.. 2. fol. 97. b. 100, b. 1●5, b. etc. 311.  
Divers err concerning salvation. pt. 1. fol. 421.  
Outward profession of Religion alone is insufficient unto salvation: but zealous profession shall be rewarded with glory, pt. 1. fol. 41. 43, a.  
Salutation. What the salutations of the jews were. pt. 2. fol. 20, a.  
Samaria. Samaritans. Why the Apostles were forbidden to preach unto the Samaritans. Pt. 2. folio 5, b. 6, 7.  
What Samaria, and the Samaritans were; and why the Samaritans were so odious unto the jews. pt. 2. fol. 5, b. 6, b. 7.  
Samson. Wherein Samson was a type of Christ. pt. 1. fol. 52, b.  
Sanctity. See Godliness.  
Sanhedrim. See Consistory.  
Satan. See Devil.  
Satisfaction. Divers questions concerning Satisfaction both unto God, and man. pt. 1. fol. 71, b. 72, a. 205. 314. 445, b. 490, b. and pt.. 2. fol. 258, a. 366, a.  
Whether one man by his overplus of obedience may satisfy for another. pt.. 1. folio 65, a. and pt.. 2. folio 325, b.  
Scandals. See Offences.  
Schools. See Colleges.  
Scholars. See Learning.  
Slander. See Backbiting.  
Scoffers. Beriders. Questions concerning the punishment of Scoffers. pt. 1. fol. 510, b, etc.  
Scribes. See Pharisees.  
Scripture, Speech. Word. Word of God.  
Divers singular questions concerning the definition, nature, marks, division, necessity, writing, reading, translation, use, abuse, excellency, contents, exposition, power, certainty, infallibility, utility, perspicuity, purity, and Author of the sacred Scriptures, and word of God. pt. 1. fol. 1, 2, 3, 4. 29, b. 30, a. 46, b, etc. 100, b. 101, a. 103, a. 104, b, etc. 105, 106, 107, a. 175, a. 245, a. 331, b. 347, a. 396, b. 397, a. 399, a. 492, a. 500, b. 512, b. and pt.. 2. folio 34, b. 46, a. 94, a. 137, 138. 149, b. 285, a. 312, b. 388, a.  
Who are enemies to the word of God. pt. 1. folio 100, b.  
How many ways the Scripture speaks, and how we may understand what it speaks. pt. 1. folio 213, 214, etc.  
How the word is a seed. pt.. 2. fol. 141, b. 142, a.  
All are not happy who enjoy the word. Part 1. folio 446.  
Three sorts of wicked words, and speeches. pt. 2. folio 329, a.  
All our words are observed by God, and what words he observes. pt. 1. folio 350. 521.  
Scrip. What is meant by Scrip. pt. 2. folio 15.  
Secrets. What is meant by this word Secret; and who reveal secrets; and what is required of us in regard of secrets. pt. 2. fol. 146, b.  
Security. Divers questions concerning the nature division, and causes of security, and remedies against it. Pt. 2. fol. 317, 318, 319.  
Seed. What is meant by feed, and how many things are observable therein. pt. 2. fol. 141, ●. 142, a.  
Seek. What Seeking imports; and how many seekers there are. pt.. 1. folio 350, b. 399, b.  
Why many who seek Christ find him not and how we must seek. pt. 2 f. 171, b. and Pt. 1. fol. 525, a.  
Selfe-deniall. See Denial.  
Separatists. See Anabapti●  
Sepulchers. See Burial.  
Serpent. The nature of Serpents; and wherein they may be imitated, and wherein not. pt. 2. f. 21, b. 22, 23.  
Servants. Service. Divers profitable questions concerning the service, and servants of God and Christ. pt. 1. fol. 320, b. 332, 333. 338. 469, a. and pt.. 2. f. 55. 103, b.  
The duty of faithful servants. pt. 1. folio 469, a. and pt.. 2. fol. 330, b.  
Sheep. Why, and wherein, we should be like Sheep. pt. 2. folio 169. 357, b.  
Shekel. There was a double Shekel. pt 2. folio 365, b.  
Sicknesses. See Diseases.  
Shoes. What Shoes the Apostles must not provide. pt. 1. folio 15.  
Sight. See Illumination.  
Silver. See Gold.  
Simony. Against Simony in Patrons of live. pt. ● folio 13, a.  
Simplicity. How many sorts of Simplicity there are, and wherein good Simplicity doth consist. pt.. 2 folio 23, b. 24, a.  
Sincerity. Wherein sincerity consists, and what things are common to the hypocrite, and sincere Professor. pt. 1. fol. 163, a. and pt.. 2. folio 135, b.  
Sinne. Sinners. Questions concerning the nature, author, defence, hatred, pollution, power, evil, easiness, strength, and punishment of sin; and remedies against sin, and impediments hindering us from turning from sin. pt. 1. folio 58, a. 100, b. 103, a. 113, b. 394, b. 395, 396. 409, a. 410. 467, b. 468, b. 489. and pt.. 2. fol. 2. a. 66, b. 212, 213. 301, b, etc. and pt.. 1. folio 520, b.  
Questions concerning our freedom, and ascension from sin. Pt. 1. fol. 19, a. 59, b. 129, b. 410, a. and pt.. 2. folio 45, b. 67, b, etc.  
Questions concerning the distinction of great, and small; venial and mortal sins, Pt. 1. folio 185, b. 196. 200, a. 310, b. 311, 312. and pt.. 2. folio 83, b. 84, a. 129, ●, etc. 274, a. 299, b.  
The Devil makes all sin to seem beautiful unto us. pt. 1. folio 103, b, etc.  
The first sin of all was Pride. pt. 1. folio 140, b.  
How our sins are to be borne. pt. 2. folio 100  
Whence it is that men more clearly see other men's sins, than their own. pt.. 1. folio 393, 394.  
Sin is often committed in the performance of good works. pt. 1. f. 394. a.  
How many sorts of Sins there are, Pt. 1. fol. 408, b.  
Why we must resist the least, and first beginnings of Sinne. pt. 1. fol. 342.  
Sin is like unto a Fever, and to the Palsy, and Leprosy. See Fever, Leprosy, Palsy.  
Why Christ is said to have come of Sinners, or sinful Progenitors. pt. 1. fol. 9, a.  
Questions concerning the sorts, and punishments of sinners; and how grace is ordinarily wrought in great sinners; and the comfort of penitent sinners. pt. 1. fol. 58, b. 356, a. 409, 410, a. 480, 481, b. 487, a. and pt.. 2. fol. 101. 213, b. 220, b. 274. 281.  
Relics of sin in the best. Pt. 1. fol. 467.  
Sitting. To Sit. What is meant by sitting. pt. 1. fol. 116, b.  
Why Christ sat, when he Preached. Pt. 1. f. 134, b.  
Sleeping. To Sleep. How many ways men are said to sleep, Pt. 2. fol. 143, b. 144, a.  
Society. See Company.  
Sons. See Children.  
Sorrow. See Compunction.  
Soldiers. War. Warfare. Whence it is that a Christians life is a Warfare. pt. 2. folio 50.  
How manifold our Spiritual Warfare is; and who are Christian Soldiers. pt. 2. folio 50.  
When Wars are lawful. pt.. 1. folio 246, a.  
Soul Wherein the soul excels the body. pt. 1. folio 342, b.  
Divers and sundry errors, and erroneous opinions concerning the soul. pt. 2. folio 125, b. 151. 179, b. 180, a. 198, a. 254. 258, a. 380, b.  
Spectres. See Spirits.  
Speech. See Scripture.  
Spirit Holy Ghost. Spirits. Spectres. Spiritual things.  
Questions concerning the names, titles, Deity, Offices, person, operations, comforts, and consolations of the holy Spirit. Pt. 1. folio 81, b. 82. 144. and part 2. folio 96, b. 116, b. 117. 138. 291, 292, 293.  
Questions concerning spiritual things. pt. 1. folio 254, a. 271, b. 343, a. 401, a.  
Why men naturally abhor Spirits, and Spectres. pt. 2. folio 155.  
What is meant by this word Spirit. pt. 1. folio 138, b. 139. and pt.. 2. folio 392, a.  
What is our duty in regard of the motions of the Spirit in our hearts. pt.. 2. folio 305, a. 329, a, b.  
How the works of spiritual and moral men differ. pt.. 2. folio 350, b.  
staff What staves the Apostles must not have. pt. 2. folio 15.  
Star re. See Comet.  
Stones. How God raised up children of stones unto Abraham. pt.. 1. folio 73, a.  
What is meant by these words, Command these stones to be made bread. pt. 1. folio 96, b.  
Strife. See Contention.  
Subjects. We must be the Subjects of Christ; and perform the duty of subjects. Pt. 2. folio 103, b. 296, 297.  
Subordination. Why it is evil to suborn others. pt.. 2. folio 372, b.  
Subsidies. Taxes. Tribute. These are to be paid to Princes. pt. 1. folio 248, a.  
Succour. See Helpe.  
Sun. Questions concerning the Sun. pt. 1. folio 256, a. 257, a. 258, a.  
Superiors. The duty of all superiors. pt. 2. folio 119, b.  
Supper of the Lord. See Eucharist.  
Suspicion. The division, and prohibition of suspicion. pt. 1. folio 424, b. and pt.. 2. folio 121, b.  
Suits in Law. Questions, Cautions, and Rules, concerning going to Law. pt. 1. folio 45, b. 246, 247.  
Swearing. See Forswearing.  
Sword. What is meant by Sword, Matthew 10.34. I came to send a Sword. pt. 2. folio 50, a.  
Synagogues. What the jewish Synagogues were, and why Christ preached in them. Part 1. folio 124, b. 125, 126. 522, b. 523, a.  
Synod. See Council.  
Syria. Divers questions concerning Syria. pt. 1. folio 130, b.    

T.  

TAbernacles. What the Tabernacles were made of, wherein the people remained in the Feast of Tabernacles. pt. 2. folio 270, a.  
Taxes. See Subsidies.  
Teaching See Preaching.  
Temple. Concerning the excessive cost of beautifying Churches. pt. 2. folio 160, a.  
Temporal things. See Covetousness.  
Temptation. To Tempt. Questions concerning Christ's being tempted. pt. 1. folio 35, b. 86, 87. 95, b.  
Questions concerning the significations of this word, Temptation, and which temptations are the strongest. Pt. 1. folio 86, b. 96, a. 102, b. 108, a. 315, b.  
When we are most sharply tempted, and how, we may be ●est supported under temptation. pt. 1. folio 84, b. 85, a. 86, a.  
Questions concerning those who are tempted of Satan; and those who are not tempted; and the author, and sorts of temptation, and remedies against it. pt. 1. folio 86, a. 88, 89, a. 110, b. 112, b. 113, b. 315, 316, b. 317.  
Questions concerning Gods tempting of Man, and man's tempting of God, and man's tempting of man. pt.. 1. folio 88, b. 108, 109, 110, 111, 112. 315, b. 316. and pt.. 2. folio 329, a.  
Questions whether temptation may be without sin; and how Christ's temptations, and ours differ. pt.. 1. folio 86, 87.  
Testament. Why the second Volume of holy writ is called a Testament, and why the New Testament. pt. 1. folio 5, b.  
Thanksgiving. Why we give thanks before and after meat. pt. 1. folio 307, a.  
Thiefs. Questions concerning thiefs in general, and the good Thief in particular. pt.. 1. folio 328, b. and pt.. 2. folio 375.  
Theology. Humane learning necessary unto Theology. pt. 1. fol. 48. b.  
Things. All things depend upon God. pt.. 1. folio 101, b.  
Things are called three manner of ways. pt. 1. folio 168, a.  
Thirst. See Hunger.  
Thoughts. How many sorts of thoughts there are pt.. 2. folio 168. And the evil of evil thoughts. pt. 1. folio 490, b. 491, a.  
Threaten. Why, and how all the threaten of God shall be accomplished. pt. 1. folio 46. b, etc.  
Tongue. See Mouth.  
Touching. Touching was always of great esteem. pt. 1. folio 516, b.  
Traditions. Divers questions concerning humane Traditions pt. 1. folio 11, a. 42, a. 103, a. and pt.. 2. f. 1. ●7.  
Translation. The word may lawfully ● translated into the vulgar 〈◊〉 mother tongue. pt. 2. folio 34. b.  
The Vulgar Translation, is not the truest. pt. 1. folio 483, b.  
Transmigration. Questions concerning the Transmigration of the soul, and the absurdity of that tenet. pt. 2. folio 151. 179, b, etc.  
Transubstantiation. Controverted questions concerning Transubstantiation. pt. 2. folio 155, a. 195, 245, b, etc. 338, a. 342, etc. 357, b. 383, a.  
Trees. Divers sort of Trees in general, and of evil Trees in particular. pt.. 1. folio 428.  
Tribute. See Subsidies.  
Trinity. The Trinity may not be painted. pt. 1. folio 81.  
The Trinity in Unity proved. pt.. 2. folio 391, a.  
Trouble. See Danger.  
Truth. We must inquire after Truth at the Ministers hands. pt. 1. folio 30, b.  
The whole Truth must be taught, and why? pt. 1. folio 234, 235, a.  
The Truth must be maintained even unto death. Pt. 2. folio 297.  
How manifold Truth is. pt.. 2. folio 282.  
Tyre. Who the Tyrians were. pt.. 2. folio 83, a.    

V  

VEngeance. See Revenge.  
Viper. The nature of the Viper. pt. 1. folio 70, b. and pt.. 2. folio 128, b.  
Virgina. See Maids.  
Vision of God. Or beatifical Vision. Divers questions concerning this beautificall Vision. pt. 1. folio 164, 165.  
Visitation. Why the sick are to be visited. pt. 2. folio 333.  
Ulcers. Three sorts of Ulcers. pt. 1. folio 505, b.  
Unbelievers. See Gentiles.  
Uncleanness. See Adultery.  
Unity. See Agreement.  
Unworty. Worthy. Unworthiness. Worthiness. How many sorts of Unworthy persons there are; and why we must not converse with such. pt. 2. folio 17.  
Divers questions concerning Worthiness, viz. How manifold it is; what is meant by this word worthy, and who are worthy; and why we must live worthily, and wherein true, worthiness consists. pt.. 1. folio 72, b. and Pt. 2 folio 16. 20.  
Vocation. See Calling.  
Vows. Questions concerning Vows, viz. How many sorts of Vows there are, and what a Vow is, and whether single life be to be vowed. See Monks. and pt.. 1. folio 234. 399, a. and pt.. 2. folio 234, 236.  
Usury. Divers questions concerning Usury. pt. 1. folio 21●. 249. 250. and pt.. 2. folio 331, a.    

W.  

Wariness. See Circumspection.  
War. Warfare. See Soldiers.  
Washing. See Cleansing.  
Watches. Watchfulness. See Circumspection.  
Water. See Raine.  
Ways. See Paths.  
Weapons. See Armour.  
Wickedness. See Profaneness.  
Will. Divers necessary questions concerning the will of God, and the will of man. pt. 1. f. 301, 302. 303 519, a, b. and pt.. 2. folio 359, 360.  
Wilderness. Why John preached in the Wilderness. pt. 1. folio 55, b.  
Wine. The nature, kinds, and use of Wine, and wherein it is like unto Grace. pt. 1. fol. 503, b. 504, 505.  
Wisdom. See Prudence.  
Wisemen. See Magi.  
Word See Scripture.  
Works. See Actions.  
World. See Covetousness.  
Worship. Images are not to be worshipped. pt. 1. folio 114, b.  
God only is to be worshipped. pt. 1. folio 114, b.  
Why the public worship of God is not to be neglected. pt. 1. folio 125, a.  
All Religions in the world enjoin some worship, and have some public places for worship. pt. 1. folio 125, a.  
Religious worship is not to be left for some circumstances which are amiss. pt. 1. folio 126, b.  
Religious worship is not pleasing unto God, except it be accompanied with faith, and love. pt. 2. folio 114, b. 115, a.  
Worrhinesse. See Unworthy.  
Wounds. Three sorts of wounds. pt. 1. folio 505, b.  
Wrongs. See Injuries.    

Y.  

YOke, Divers necessary and profitable questions concerning the sorts and kinds of Yokes in general and of Christ's Yoke in particular, pt.. 2. f. 104. 107, 108, etc. to f. 13.  
Youth. We must serve God in our youth pt. 2. folio 305, b, etc.    

Z.  

ZEale. Divers questions concerning good Zeal, both in regard of God, and our brethren, and ourselves. pt. 1. f. 149, a. and pt. 2, fol. 74. 301, b.    
The end of the Table.   

CHRISTIAN READER, although I hope thou shalt meet with no willing Errors, yet thou 〈◊〉 I am sure 〈◊〉 with so●e unwilling Erratas, especially in the Nine first 〈◊〉 of the second Part. Now the faults which I first light upon, and met withal, both in those sheets, and the 〈◊〉 of the Book, and which were committed by the oversight of the Printers, I entreat thee thus to amend.  

In the first Part or Time, thou readest thus:  

FOl. 7, b. Second.  
Fol. 14. a. For the avoiding of Fornication; which are, etc.  
Fol. 14, b. §. 2. Place,  
Fol. 15, b. Either by thinking amiss, and such, etc.  
〈◊〉, b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Fol. 25, b. Historical sense,  
Fol. 33, a. §. 2. Venit.  
Fol. 45, a. Consolations,  
Fol. 52, a. Of strong men, etc.  
Fol. 59, a. Religion.  
Fol. 70, b. §. 2. A whole sentence is left out, to wit:  
Fol. 75, a. Depth of obedience,  
Fol. 76, ●. True Christ,  
Fol. 136, 〈◊〉 Teach the Prophets.  
Fol. 139, a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Fol. 139, b. Doth necessarily,  
Fol. 200, b. And from unbridled  
Fol. 208, b. Recilia●ion,  
Fol. 226. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Fol. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Fol. 245, a. Inform  
Fol. 279. 〈◊〉  
Fol. 392, b. May judge light,  
Fol. 39●. b. Can be 〈◊〉  
Fol. 〈…〉  
Folly 419, a Thro●  
Fol. 42●, ●. Canonically▪  
Fol. 4●4, ●. Nor distant from   
☞ Part, 2. Fol. 256 b. Thou readest, These Mr. Warne●, and no 〈◊〉; where these Wo●d● and V●●●● 〈◊〉 left ●●r.  
〈…〉, in his 〈…〉 〈…〉  
 
In stead whereof, thou shouldest read thus: 

Two.  
For the avoiding of Fornication, or for Procreation, which are, etc.  
Phrase.  
Either by thinking, or doing amiss, and such, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Allegorical sense.  
Venite.  
Consultations.  
Be strong men, etc.  
Resolution.  
* The two former preeminences we allow of, but the last we dislike, disclaim, and detest, neither Baptism 〈◊〉 Circumcision having any such power in themselves.  
Dept of Obedience.  
True Church.  
Teach the people.  
Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Doth not necessarily.  
And not from unbridled, etc.  
Reconciliation.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉.  
Enforce.  
Panis.  
May judge, Or light, etc.  
Cannot be produced.  
With one white.  
Throad.  
Council.  
Not a span distant from●     

In the 2d. Part or T●me, thou readest thus:  

Fol. 4, b. Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First, absolutely, and none are are called the second, or third; therefore First doth not denote, etc.  
Fol. ●, a. Prerogation  
Fol. 10, a. And after manners  
Fol. 14. a. How to esteem  
Fol. 14. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Fol. 15, a. I●vitut bacillo  
Fol. 15, b. The love of the word  
Fol. 15, b. Will the ritual pomp  
Fol. 16, a. Relation  
Fol. 16, b. Enquiring  
Fol. 17. Intermeddle  
Fol. 19, ●. Ac●rbi  
Fol. 2●, b. M●din  
Fol. 21, b. Repose  
Fol. 21, b And rather the loss,  
Fol. 〈…〉  
Fol. 22, a. Intimate  
Fol. 25, a. Stirs to be fruitful  
Fol. 29, a. Loat  
Fol. 25, b. Pressed upon.  
Fol. 26, a. The Serpent is on the earth, and by innocence fly to the Heavens.  
Fol. 28, b. Fourthly, in these,  
Fol. 26. a. M●rlocrats  
Fol. 36. b. Sub ratione bona  
Fol. 〈…〉. Provide in part  
Fol. 4●, ●. F●ints  
Folly ●6. b. Serpere  
Fol. 6●, a. Worthy wisdom  
Fol. 84. a. General ●otions  
Fol. 92. a. Smell  
Fol. 1ST, ●. First, in so doing 〈…〉 himself of 〈…〉  
Fol. 〈…〉. Praesulti●●●.  
☞ Fol. ●56. b. In the end, six Li●●s are 〈◊〉 life 〈◊〉, which I have 〈…〉 of the Enem●● 〈◊〉 the 〈◊〉 Part, or To●●.  
Folly 27●. ●. Christ 〈…〉.  
Folly 17● b. And 〈◊〉 〈◊〉 to Christ.  
Fol. 〈…〉 To Christ's 〈◊〉 Humanity  
Fol. 29 〈◊〉. A Sight hath not 〈◊〉.   
In stead whereof, thou shouldest read thus: 

Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First, absolutely, and none are called the second or 3. ergo: First signifies Primacy, or precedency. Answ. 1. First, because Peter is called First, and none are called second or third, ergo First doth not denote a Primacy, or precedency, but etc.  
Prerogatives.  
And after divers manners.  
How to procure.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
junitens bacillo.  
The love of the world.  
With the ritual pomp.  
Relative.  
Requiring.  
Intrepide.  
Acerbe.  
Media.  
Expose.  
And rather to suffer the loss, &c  
Rab●●s.  
Imitate.  
Strive to be fruitful.  
Goat.  
Preyed upon.  
The Serpent is on the earth, the Dove in the air, so we by wisdom should dwell on the earth, and by innocency fly to the Heavens.  
Fourthly, certain it is, 〈◊〉.  
Ma●●●●●.  
Sub ratione boni.  
Provide, impart.  
Feigne●.  
Sper●●●.  
Wouldly wisdom.  
General motions.  
Swell  
For in so doing a man 〈◊〉 himself of the 〈◊〉 of good 〈◊〉.  
Pres●li●●s.  
〈…〉  
And 〈…〉  
To Christ ●●ni● 〈…〉.  
〈…〉     
FINIS.