Theologicall questions, dogmaticall observations, and evangelicall essays, vpon 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 speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities 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.

CHAP. XX.

[Vers. 1. 2, 3, &c.] VERS. 1, 2, 3, 4, 5, 6, 7. For the Kingdome of Heaven is like unto a certaine housholder, which went out at the dawning of the day to hire Labou∣rers into his Vineyard. And hee agreed with the Labourers for a peny a day, and sent them into his Vineyard. And he went out about the third houre 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. Againe hee went out about the fixth and ninth houre, and did likewise. And he went out about the 11th houre, and found others standing idle, and said unto them, Why stand yee here all the day idle? They said unto him, Be∣cause no man hath hired vs. He said unto them, Goe yee also into my Vineyard, and whatsoever is right, that shall ye receive.

[Sect. 1] §. 1. For the Kingdome of heaven is like un∣to 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 Vineyeard, are those who in their childhood are brought to the obedience of God: whether they were sanctified in the wombe (as was Ieremiah and Iohn) or, whether they begun to serve the Lord, as soone as they were capable of the use of reason, as did Samuell.

Secondly, those who were called at the third houre, are those who are converted unto God, in their youth and adolescencie.

Thirdly, those who were called at the sixth houre, are those who are converted unto God, in their strength and perfect age.

Fourthly, those who were called at the ninth houre, are those who are converted unto God, in their declining, and old age.

Fifthl••, those who were called at the eleventh houre, are those who either are converted unto GOD in their decrepite old age, or at the last houre and period of their life, as the Thiefe vpon the Crosse

[Sect. 2] §. 2. Which went out to hire Labourers into his Viney••rd.]

[Quest.] How many sorts of Labourers are there in the vineyard of the Church?

[Answ. 1] First, there are idle, and sluggish Labourers, who worke the worke of the Lord negligently, thinking to discharge their duty towards God with an easie and ordinary paines. These are threatned with a Curse, Ierem. 48.10. and there∣fore 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 goe about to de∣stroy and lay it wast; Now these are either

I. Hypocrites, and Dissemblers, who draw neare unto God with their lips, but are farre from him with their hearts, Marke 7.6. Who have a forme of godlinesse, but deny the power thereof both in their hearts and lives, 2. Timoth. 3.5. And there∣fore cause the word of God, and religion to be evill spoken of. Rom. 2. Or,

II. Tyrants, and persecutors, who (like the wild Boare of the Forrest) labour with tooth and naile to destroy, and lay wast the Vineyard. Or

III. Heretiques, Schismatiques, and per∣verse persons, who by their errours and false opi∣nions, make rents, and breaches in the Church. [Answ. 3]

Thirdly, there are painfull, and faithfull Labou∣rers in the viney••ard of the Church, who indure much paines, take much care, and use the utmost of their power, that they may be profitable La∣bourers, and fruitfull vines in the Lords vineyard. And these onely are they whom the Lord rewards with an immortall 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 har∣med: to wit,

I. A wise man without good workes.

II. An old man without religion.

III. A young man without obedience.

IV. A rich man without liberality, & almes deeds.

V. A woman without shame and chastity.

VI. A Master without wisedome.

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 Anto∣ninus in the place above cited. These Master Warner.

[Sect. 3] §. 3. A peny a day.]

That which Caesar exacted of the Jewes, was this Denarius or peny (for Denarius, Didrachma, and Numisma, were all one) & this peny was the ordinary hire of a workman for a day (as appears by this place) and the daily wages of a Souldior, as Tacitus saith.

We may observe hence, that with the Jewes, the day was divided into foure quarters.

The first quarter began at sixe of the clocke in the morning, and hel dtill nine: and this is here called, the third houre, verse 3.

The second quarter ended at twelve of the clocke; and is here called the sixth houre, verse 5.

The third quarter ended at three in the after∣noone; and is called the ninth houre, vers. 5.

The fourth quarter ended at sixe of the night, and is called the eleventh houre, verse 6.

Where note, that the three first quarters, had their names from that houre of the day, which closed the quarter [for they began the count of their lesser houres, from sixe a clocke in the mor∣ning, 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.] onely the last was called the eleventh houre by our Sa∣viour Christ; whereas among the common people it either was called, or should have beene called by proportion with the rest, the twelfth houre to intimate unto us, that though God in his mercy accept labourers into his vineyard eleven houres of the day, yet he seldome calleth any at the 12^th. for that is rather an houre to discharge servants, [Sect. 4] then to admit new.

§. 4. Some also at the sixth houre, &c.]

Observe here, that an houre is a certaine part of a day; and is either simple or compound.

First, a simple ho. is either naturall or temporary.

I. A naturall houre is the foure and twentieth part of a naturall day.

II. A temporary houre is the twelfth part of an artificiall day; are there not (saith Christ, Iohn 11) twelve houres of the day wherein men worke? and so here mention is made of the morning, and 3. 9^th. and 11. houres.

Secondly, a compound houre, is a quar. or fourth part of an artificiall day; as was shewed in the for∣mer Section, where we declared what the first, se∣cond, third, and fourth quar. of the day was, and when they both begun and ended. Now that w^ch hath been said concerning the division of the day and houre, will serve to reconcile the Evangelists, who seeme to differ about the suffering of Christ: For St. Marke 15.25. saith: And it was the third houre when they crucified him, St. Iohn 19.14. saith, it was the preparation of the Passeover, and about the sixt houre they delivered him to be cru∣cified, St. Luke 23.44. saith, It was about the sixt houre, and there was darknesse over all the Land. Now the summe is this, that Christ was crucified at the 3. and 6. houre; the 3. houre being ended [Sect. 5] and gone; the sixt houre going but not ended.

§. 5. He saith unto them, goe ye also into my Vineyard. [Observ.] ]

We see here that the Labourers stand all idle untill they be called, to teach us, that the begin∣ning of all grace, and goodnesse is from Gods call, and not from our selves. Whence it may be demanded.

Why doth God then blame any for disobedi∣ence and wickednesse? Why doth he not call them, [Quest.] seeing he knowes that they can doe nothing without his call? [Answ.]

There is a double call, namely,

First, a generall call, by the word Proverb. 1.24. and 8.1.3. &c. and 9.3. &c. Now every Christian is thus called; & therfore the fault is in themselves, because they willingly sleight & despise this call.

Secondly there is a particular call, and that is when men are inwardly moved by the Spirit.

Now J perswade my selfe, that there are none which live under the generall call of the word, but they have also the particular call of the Spi∣rit, which moves them unto repentance and obe∣dience. Now this particular call is threefold, viz.

I. Unto the externall society of Christ: and thus the Apostles were called to follow Christ, Mat∣thew 4.19, &c. and 9. And

II. Unto internall grace; and this is twofold; namely,

First, generall, from which a man may fall, Mat. 20.16. and 22.14. Galath. 5.13. And

Secondly, reall and effectuall; Rom. 8.28. &c. 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 wee must learne and labour,

First, to be changed, and to be made new crea∣tures, 2. Corinth. 5.17. Gal. 6.15. And

Secondly, to be humbled, by a lowly confession and acknowledgement, yeelding our selves to be the Liege Seruants of God, 1. Corinth. 16.20. And

Thirdly, to deny our selves, 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 worke of the Ministery.

VERS. 8, 9, 10, 11, 12, 13, 14, 15, 16. And when even was come, [Vers. 8, 9, 10, &c.] 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 ele∣venth houre, came and received every man a pe∣ny. Now when the first came, they supposed that they should receive more, but they likewise recei∣ved every man a peny. And when they had re¦ceived it, they murmured against the master of the house, saying, these last have wrought but one houre, and thou hast made them equall vnto vs, which have borne the burden, and heate of the day. And he answered one of them saying, Friend I doe thee no wrong: didst thou not agree with me for a peny? Take that which is thine owne, and goe thy way: I will give to this last, as much as to thee. Is it not lawfull for me to doe as I will

with my owne? Is thy eye evill 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, &c.]

Bellarmine (lib. 1. de Sanctorum beatitudine, cap. 1.) produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision, and sight of God, untill the Resurrection: and he argues thus;

[Object.] The Master of the family calls all the ser∣vants at night, and gives them their hire: Now by Night is understood the Resurrection, as by the Penny is meant Life everlasting. And there∣fore untill the Resurrection they doe not enjoy the Joyes of heaven, or the presence of God.

[Answ. 1] First, Chrysostome (in hunc locum) admo∣nisheth us, not to straine every particular of a Pa∣rable, but onely to consider the scope of Christ in the propounding thereof. Now the scope of our Saviour seemes to me to be threefold: namely,

I. That all the elect shall be endued with life eternall, at what houre soever they be called. And

II. To shew that the Fathers and Saints in the new Testament labour a shorter time, then did they in the old: that is, the elect obtaine Heaven sooner, & in fewer yeares now under the Gospell, then they did under the Law. And

III. To teach us, that not alwayes they who are first called, come first to Heaven; for often they who are later called, come sooner to their journeyes end.

[Answ. 2] Secondly, suppose we should admit, and grant, that our Saviour speakes here of the last, pub∣like, and generall Judgement, yet this would not take away the particular Judgement, in which there is given to every man (as soone as he de∣parts 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 satis∣fie the wrath of God, for the punishment due unto sinne, by his good workes: and Bellar∣mine (de poenit. Lib. 4. Cap. 8.) produceth this place for the proofe hereof, arguing thus.

Jf good workes may merit or deserve eternall life, then much more may they avert and turne away temporall punishments.

But the first is true from this place, where the Kingdome of God is called wages, or reward; and 2. Timoth. 4.8. it is called the crowne of Iu∣stice, which God the just Iudge shall give: where the Apostles intimates, That tis a reward justly gi∣ven to mens deserts.

Therefore good workes may much more re∣deeme temporall punishments.

[Answ.] Wee utterly deny, that heaven can be merited with good workes; For

First, St. Paul having first said, The wages of sinne is death, addeth further, but the gift of God is eternall 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 workemans labour, but of Gods covenant and promise. For

I. Jf it were by desert, then he that laboured twelve houres had deserved more, then he that wrought but one. As St. Ambrose saith (de vo∣cat. Gentium. Lib. 1. Cap. 3.) Hora undecima in∣tromissos in vineam, &c. They which were sent into the Vineyard at the eleventh houre, the di∣vine indulgence made equall to the Labourers of he whole day, not paying the wages of their la∣bour, but powring out the riches of his good∣nesse, &c. that they which endured much labour, and received no more then the last, should un∣derstand, Se demum gratiae non operis accepissae mercedem. That they received a gift of grace, not a reward of the worke.

II. The Lord saith verse 15. It is not lawfull for me to doe as I will with my owne? But if they had deserved it, it had beene their owne.

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 obtaine Heaven is not of Gods favour.

Thirdly, to the testimonie of St. Paul we an∣swer two things; to wit,

I. Jt is a crowne of justice, but not of ours, but of the justice of Faith in Christ: as the Apostle saith, verse 7. J have kept the Faith. And

II. It is Gods 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 workes merit Heaven; The Lord saith, call them, and give them their hire, or wa∣ges, or reward; now the name wages, and reward doth imply and include a merit, and desert.

Because the matter of this Objection is an∣swered before in the foregoing objection, [Answ.] J there∣fore here adde onely a word or two. Reward is gi∣ven two manner of wayes, namely,

First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of debt. And

Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of grace; and this di∣stinction is derived from Rom. 4.4. Where the Apostle saith, Totidem verbis, To him that wor∣keth is the reward not reckoned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of grace but of debt. Where we learne, 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 workes of grace. The Papists say, that there is no reward but of debt, and therefore if our workes shall be rewarded they are meritorious; But on the contrary wee see that St. Paul supposeth that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a reward of grace, not of debt. Now if i•• be demanded,

How it appeares that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [Quest.] a reward of grace? J answer

It is evident from the Hebrew word (gneqeb) which signifies a Reward; [Answ.] and comes from (gnaqab) which signifies the Heele, or backe part of the foote; because Merces the Reward, is the end of the worke, and the fruite of the worke (which is also the end of the worke) And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a Reward which is of debt, and more over the fruit of the worke, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of grace.

§. 3. And every man received a penny.] [Sect. 3]

From this Parable we prove against the Papists, [Argum.]

that our workes merit not: and our Argument is this. Jf the reward be given of merit, then for an inequality of merit, should be given une∣quall rewards: but unequall rewards are not gi∣ven; therefore the reward is not given of merit. The assumption is plaine, and manifest by this Parable, for the workes of those who laboured the whole day, and those who wrought but some houres of the day, yea one houre onely were un∣equall, and yet their reward was equall; for every man received a penny. The proposition is mani∣fest from the very Doctrine of the Papists. Jf the Reader would see this Argument prosecuted, let him read Chamierus de operum merito, Lib. 14. Cap. 18. §. 1. &c.

Now that the reward is not given of merit, but of grace, appeares thus.

First, those who murmure against the Ma∣ster, 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 Augu∣stinus 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 evill, because I am good? therefore life eternall is given of goodnesse, and not of merit. Thus it is evident, that glory was given to those who were last hired of grace, not of de∣sert.

[Object. 2] This place is objected against the degrees of glo∣ry in Heaven: These Labourers all receive alike e∣very 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 Ce∣lestiall glory, and what shall be the estate of the godly after this life: but the very drift of the Parable is to shew, 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 equall, or preferred before them. Perkins.

[Answ. 2] Secondly, this followes not, To the worke∣men is equally given a penny; therefore the glo∣ry of Heaven shall be equall; 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 equall degree of glory.

[Answ. 3] Thirdly, to every man is given a penny; that is, in respect of essentiall glory all shall be alike, (for all the Elect shall have the same) but not in regard of accidentall glory, and the degrees there∣of: for therein they shall not be equall. Mr. Fel∣ton upon Colos. 1.

[Sect. 4] §. 4. They murmured against the good man of the house.]

[Quest. 1] How many wayes doe men murmure against God.

[Answ. 1] Wee murmure either

First, against the attributes of God: that is, either,

I. Against his justice; as Ierem. 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 goodnesse. 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 Iohn 6.60. Or

Thirdly, against Religion; because it is either too strict and rigide, or else because it is false and hereticall, Acts 28.22.

Did not those Labourers who were called in [Quest. 2] the morning justly murmure 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 doe thee no wrong, verse 13.

Secondly, he confirmes this, refelling the re∣crimination of those, who murmure against him by these five reasons: namely,

I. Because by covenant he ought them no more then a penny, verse 13. where he seemes to argue thus: He is unjust who gives to une∣quall Labourers an equall reward against his co∣venant and bargaine: But J have not done it against my bargaine (for J agreed with you all for a penny a day) And therefore I am not un∣just, 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 J will give to this last freely as much as I give thee by covenant, verse 14. where he argues thus, He which giues unto all as much as he covenanted for, and gives unto some more then they deserve, is bountifull to some, but unjust to none: But this is all I have done; and therefore I doe thee no wrong.

IV. Because I have absolute right and power over that which is my owne, verse 15. and therefore whatsoever L doe therewith is done without any injury to thee at all.

V. CHRIST confirmes his proposition by retorting the Ar••ument vpon him that mur∣mures. Thine eye ••••vill because I am good, vers. 15. Thou enviest ••y bounty and liberality, and thereby art injurious both to me, and them, unto whom it is extended.

§. 5. Wee have borne the heate of the day.]

[Sect. 5] Because before, the Labourers were hired to worke a day, and here they say, they have borne the heate of the day; therefore it will not be a∣misse to consider what a day is.

An Hebrew day is either naturall or artifi∣ciall.

First, a Naturall day is the space of 24 houres, containing also both the morning and the even∣ing, which are the bonds of every day. Now the Evening is of two sorts: viz,

I. From the ninth houre to the setting of the Sunne.

II. From the setting of the Sunne to the shut∣ting in of the night, Levit. 23.5. In the first Moneth, and the fourteenth day of the Moneth, betweene the two Evenings shall be the Passeover of the Lord.

Secondly, an Artificiall day, is the space of time from the rising of the Sunne to the setting; and therefore is longer in Summer, and shorter in Winter. Now the Labourers were hired to worke an Artificiall, and not a Naturall day.

[Sect. 6] §. 6. Take that which thine is, and goe thy wayes.]

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 learne to beware, least otherwise we fall into the same fault. For when God calls men un∣to salvation and life eternall, they are not then all of one and the same mind.

[Quest.] How many sorts of men are there under the call of the Gospell, Or, within the visible Church of Christ?

[Answ.] In the vissible and externall Church are foure sorts of Persons, namely

First, some may but will not heare the word, and call of God; like the Adder who stops her cares. Read for the proofe 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 Kingdome.

Secondly, some embrace the Gospell, for tem∣porall respects: The Lord blessed Obed-edom and all his house, so long as the Arke was with him, and a blessing doth attend vpon those who favour, promote, and embrace the Gospell; and therefore many accept of the word, that they may be blessed in outward things, and reject and sleight 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 Lords Vineyeard who will neither labour them∣selves, nor suffer others to worke, for an idle man is an impediment to others, and a disturber of o∣thers. 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 scoffes and taunts labour to hinder and deterre them.

Fourthly, in the Church there are many proud murmurers, who thinke more highly of them∣selves, then of any other, and perswade them∣selves, 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 goe thy wayes.

§. 7. Is it not lawfull for me to doe with my [Sect. 8] owne what I will?]

Some object these words for to prove a law∣lesse liberty to deale with their owne things as they lift: because the Lord saith, [Object.] May I not doe with my owne as I will?

First, that which God doth is very good; and [Answ. 1] thus it is lawfull to deale with our owne: that is, we may doe 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 workes, 1. Timoth. 6.18. But it is not lawfull to abuse that which wee have, nei∣ther doe wee learne that of our Heavenly Fa∣ther.

Secondly, this is Gods speech, and his peculiar [Answ. 2] priviledge, and not ours, who have nothing simply our owne. The text saith plainly, May I not doe with my owne, &c. Whence we learne that the Lord hath absolute power over, and right unto all things, but what wee have is but lent unto us. A Lord may doe what he will with his owne goods, but a Steward may not doe 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 therfore we must use that which we possesse, according to the will and pleasure of our Lord.

§. 8. Many are called.] [Sect. 8]

Our Saviour in these words would teach us, [Observ.] That many are called who despise and sleight their calling, Prov. 1.24. &c. and Matth. 22.14. Luke 14.8 Iohn 3.19.

Is not the call of God certaine? Iohn 13.1. [Quest. 1] Rom. 11.29.

First, there is a certaine effectuall calling, [Answ. 1] Romans 8.28.30. and 1. Thessal. 5.24. And

Secondly, there is an ineffectuall 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 hindred? [Quest. 2]

First, by an errour in Judgement: When men [Answ. 1] thinke themselves secure (Esa. 28.14.) and cry peace peace unto themselves (1. Thessal. 5.) because they perswade 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] Sinne: Felix trembles, but yet the love

of Covetousnesse makes Pauls words of no effica∣cy with him. Act. 24.26. When men are drow∣ned in the pleasures of Sinne, then they con∣temne that call of the Lords, which would re∣duce and revoke them from sinne.

[Answ. 3] Thirdly, an idle, and lazy sluggishnesse hinders this call. Agrippa was almost perswa∣ded to become a Christian, Acts 26.28. but not all together. Vult et non vult piger; the sluggard being called and awakened, answereth & to rise, but deferres and procrastinates it, cry∣ing, Yet a little sleepe, a little slumber, a lit∣tle folding of the hands to sleepe. And there∣fore if wee desire this effectuall vocation: let us,

I. Learne to deny our selves, and to renounce all selfe-confidence, and high conceits of our owne deserts and goodnesse. And

II. Let us learne to hate all Sinne, and that with a perfect hatred. And

III. To cast off all sluggishnesse, and avoide all idle endeavours, and Soule-killing delayes, and with speed, alacrity, and diligence, under∣take the labour of the Lord, and the worke of our salvation unto which wee are called.

[Object.] Some object these words against the wise, and divine Providence of God: He hath reje∣cted more then he hath elected; because many are called, and but fewe, are chosen: Now this stands not with the providence of an all-wise Creator.

[Answ. 1] First, it is not against the most wise providence of God, that there is a greater number of wicked then godly: because he maketh no man evill, but whatsoever he made was very good, and he one∣ly suffereth the evill to be.

[Answ. 2] Secondly, it is true, that God hath rejected more then he hath elected, but he did it not with∣out good cause. For

I. Hereby he would shew, that those who are chosen, are chosen of meere grace, and not for any merit, or worthinesse of their owne. And

II. Hereby he would stirre up us to give grea-thankes unto him, for so great a benefit, in choo∣sing us so few, out of so great a multitude of men, unto eternall life.

[Sect 9] §. 9. And few are chosen.]

[Quest. 1] It is questioned by some, whether there be a generall election or not? that is, whether all be elected unto life or not?

[Answ.] Wee answer no; and the trueth of our nega∣tion appeares thus:

First, God hath mercy of whom he will have mercy, and whom he will he hardens: and there∣fore all are not elected.

Secondly, our Saviour here saith, Many are called, but few are elected.

Thirdly, few enter into the straite gate Mat. 7.13, 14. But all that are elected unto life, enter therein. 2. Timoth. 2.19. And therefore all are not elected, Rom. 8.30.

Fourthly, the Apostle saith plainly: The e∣lection obteyned mercy, and the rest were hard∣ned.

Fifthly, the goates shall goe into everlasting fire, which was prepared for them from the be∣ginning. Matth. 25. And therefore all were not at the beginning elected.

Sixthly, universall election is overthrowne by these Scriptures. Iohn. 13.18. and. 15.19. 1. Corinth. 1.26. and. 2. Timoth. 2.20. Iohn. 17.9. Rom. 8.29.

Se••venthly, Election is out of a heape, or masse, or multitude, to segregate, or choose some things, or some persons: and therefore all are not elec∣ted. Deuter. 7.7. Iohn. 15.19. and. 1. Corinth. 4.7.

Some demand againe, why there are but few [Quest. 2] elected, and why God rejected so great a multi∣tude of men, that is predestinated more to death then to life? For if the principall finall cause was his glory, which is illustrated both in the mani∣festation of his wrath and power against sinne; and in the demonstration of his riches, grace, and goodnesse towards the vessels of mercy, could not this cause have place in the reprobation of a few as well as of many?

First, who art thou O man that reasonest a∣gainst [Answ. 1] God? who hath knowne his minde? or was his Counseller? who is wiser then God? who Rom. 9.23. and. 11.34.

Secondly, we deny that God should have [Answ. 2] bene as much glorified, or, his glory as much manifested by the reprobation of a few, as it is by many: for nothing could bee done more wise∣ly, or better then God hath done it: And with this answer every godly man should rest satisfied.

VERS. 18. [Vers. 18] Behold wee goe up to Ierusa∣lem, and the Sonne of man shall bee betrayed unto the chiefe Priests, and unto the Scribes, and they shall condemne him to death.

Why was it necessary that CHRIST should be Condemned, and suffer, and dye? [Quest.]

First, because it so pleased God. [Answ. 1]

Secondly, because so he wrought and purcha∣sed [Answ. 2] our Redemption: For it was necessary that hee should satisfie the divine Justice for our sinnes.

Thirdly, because God so loved the World, [Answ. 3] that he gave his Sonne unto death, for the Re∣demption and Salvation thereof. Iohn, 3.6.

VERS. 22, 23. [Vers. 22 23.] But JESVS answered and said, Yee know not what yee aske. Are yee able to drinke of the Cup that I shall drinke of, and to be Baptized with the baptisme that I am bap∣tized with? They say unto him, Wee are able. And hee saith unto them, yee shall drinke indeed of my Cup, and be baptized with the Baptisme that I am baptized with; but to sit on my right hand, and on my left, is not mine to give, but it shall bee given to them, for whom it is prepared of my Father.]

§. 1. Yee know not what yee aske] [Sect. 1]

Wherein did the Sons of Zebedee erre in their

requests, that our Saviour here blames them? Their petition and request was faulty, and inor∣dinate in three regards; to wit,

[Answ.] First, because they desired the crowne before victory. And

Secondly, because they desired, and dreamt of a carnall Propinquity, and nearenesse unto CHRIST. And

Thirdly, because out of a certaine Presumpti∣on and pride they seeme to have made this re∣quest: desiring the chiefest place and glory, yea that they might be preferred before all the other Apostles. Carthus. §. pag. 164. b.

[Sect. 2] §. 2. But to sit on my right hand, and on my left is not mine to give.]

[Object.] The Arrians objected this place against the Deitie and power of CHRIST, thus; The Mo∣ther of Zebedees children, desiring that one of her Sonnes might sit at Christs right hand, and the other at the left, in the Kingdome of him: hee answers, To sit on my right hand and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Therefore CHRIST is not omnipotent, or of absolute power, and consequently is not God.

[Answ. 1] First, the mother of Zebedees Children desired these things out of a humane affection, acknow∣ledging CHRIST onely to be a man, and his Kingdome some Kingdome of this world: Now our Saviour answers in her sence, that as he is man, it is not his to give: so before, when the young man called him good, he answered there is none good but one, that is God.: because the young man did onely attribute unto him a hu∣mane goodnesse.

[Answ. 2] Secondly, this was spoken by Christ, not one∣ly in regard of his humane nature; but also (yea rather,) in respect of the present Ministery, for which he was sent into the world: and there∣fore Christ denies, that it was his worke to assigne to the Elect divers degrees of rewards and glory, in the Kingdome of heaven, this not being the end for which hee was sent into the world, but did depend upon the eternall counsell of the Fa∣ther, from which counsell hee did not exclude himselfe.

[Answ. 3] Thirdly, when CHRIST saith, It is not mine to give, he speakes not of the power of giving, that he might take it from himselfe, or deny it to bee in himselfe, for a little before he had promi∣sed his Apostles that they should sit (at the day of Judgement) upon twelve Thrones, judging the twelve tribes of Israell. And therefore hee doth not speake of Power, or what he could doe, but onely shewes that it did not become him, neither was convenient to give them that which they de∣sired; for rewards are to be given to those who worke, and crownes to those who contend for the victory. Yea, because the Sonnes of Zebedee (either out of their owne ambition, or their Mo∣thers) did peculiarly begge that for themselves, which was promised to all the Faithfull: there∣fore 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 oc∣casion offered it selfe) dehort others from ambi∣tion. Sincler. de filio Dei, lib. 2. pag. 109. b.

This place serves to confute the popish, [Object.] or Popes practice of canonizing Saints: Bellar∣mine (de Sanct. lib. 1. cap. 10.) saith, That of Saints some are canonized, that is, publikely al∣lowed to be Saints; and some are not canonized, or received into the Kalender: and the difference betweene them is this; Canonized Saints who are either generally by the Pope so canonized, for the whole Church, or more specially by a Bishop for his Province, or Diocesse, may be publikely prayed unto, Temples built in their names, their Holy dayes yearely remembred, and their Reliques preserved in Churches to be ado∣red: but none of these things may publikely be exhibited to not Canonized Saints, unlesse privat∣ly onely.

First, neither Canonized nor Uncanonized [Answ. 1] Saints are thus to be worshipped.

Secondly, it is grossely absurd to say, That it [Answ. 2] is lawfull to pray to some Saint privately, and yet unlawfull to doe it publikely: 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 canonized? If they bee all Saints with God, why are they not with men?

Fourthly, who gave them such power to ca∣nonize [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 doe that, which CHRIST as∣sumeth not, as he is man?

§. 3. But it shall bee given unto them, for [Sect. 3] whom it is prepared of my Father.]

We shewed before, [Argum.] that it is questioned whe∣ther there be any Universall or generall election of all unto life or not: verse 16. §. 9. qu. 1. Now this verse serves for another Argument to con∣firme the negative, which wee there (according to Scripture, and from Scripture) maintained to be the truth. Our Saviour here saith, The King∣dome of God shall bee given unto them, for whom it is prepared of my Father: whence it is cleare, that the Kingdome of God is not prepared for all, but for some. St. Paul also sheweth, That there are vessels of wrath prepared to destructi∣on, 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 bee an∣swered, let him reade Dr. Willets Synops. pag. 896. 897.

VERS. 25.26. [Vers. 25 26.] But JESVS called them un∣to him, and said; Yee know that the Princes of the Gentiles, exercise dominion over them, and they that are great, exercise authority upon them But it shall not bee so among you: but whosoever will be great among you, let him bee your Minister.

[Sect. 1] §. 1. The Lords of the Gentiles exercise do∣minion over them.]

St. Bernard applied these very words to Pope Eugenius in this manner: It is plaine (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 do∣minion, for if you will have both alike you shall loose both; otherwise you must not thinke your selfe exempted from the number of them, of whō the Lord complaineth thus: They have reigned but not of me; they have bene, but I have not knowne them.

[Sect. 2] §. 2. But it shall not be so among you.]

[Argum.] We produce this place against the Popes tem∣porall power over Kings and Princes; The Prin∣ces 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 tyrannicall and violent domination, and Lordship, as appeares by the word here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[Reply. 1] First, our Saviour prohibits that which the sonnes of Zebedee desired: but they did not de∣sire power or licence to rule tyrannically over the rest, but onely Primacie and dominion.

[Reply. 2] Secondly, the word here used signifies Lord∣ship: as is evident from Luke. 22.25. where in the same sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used without the pro∣position. Amesius. Bell. enerv. tom. 1. Page. 280.

[Object.] Some object this place against Bishops, Su∣perintendents, and all other Ecclesiasticall per∣sons who exercise any authority or power, over those who are of the Clergie: CHRIST himselfe (say they) seemes here to prohibit this imparity among the Ministers of the Gospell; The Princes of the Gentiles exercise authority over them &c. but it shall not be so with you. And St. Peter. 1. Peter. 5.2, 3. exhorts them to feed the flocke of God, &c. neither as being Lords over Gods he∣ritage. Therefore all imparity in the Ministery, 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 equall, both in de∣gree and Power.

[Answ. 2] Secondly, it is false, that either from these, or any other places is established and built that pa∣rity and equality amongst the Ministers of the Gospell, which they would have who oppose Episcopall dignity.

[Answ. 3] Thirdly, notwithstanding this command of our Saviours, the twelve Apostles were in dignity higher, and in power greater then 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 Creet, and some other places, pri∣mary pastors, unto whom was given the power of jurisdiction, not onely over the laicks, but even also over the inferiour Ministers of the same Churches: And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiasticall persons; but granting a pastorall priority, and paternall superiority to the Apostles, and their successors the Bishops, doth onely for∣bid them to use a Regall or Lordlike power, either over CHRISTS Ministers, or Gods people, who are under their rule and government. Bp. Daven. Determ. qu. 42. page. 193.

VERS. 28. [Vers. 28] Even as the Sonne of man came not to be ministred unto, but to minister, and to give his life a ransome for many.

§. 1. Even as the Sonne of man came not to be [Sect. 1] ministred unto, but to minister.]

CHRIST having before disswaded his Apostles from ambition, and the desire of ruling, and do∣mineering over others, doth now further enforce it by his owne example, and humility.

Wherein did the humility of Christs ministery shew it selfe? [Quest.]

First, in the assuming, and taking upon him [Answ. 1] the forme of a servant. 2. Corinth. 8.9. Philip. 2.7.

Secondly, in his life, and ministerie, he not [Answ. 2] ceasing to teach the ignorant, and heale the sicke, and worke miracles for the winning of un∣beleevers unto him, so long as he was here on the earth.

Thirdly, his humility shewed it selfe, in his [Answ. 3] death, and suffering for the redemption of his Church.

§. 2. And to give his life for a ransome.] [Sect. 2]

What is the meaning of these words? [Quest. 1]

That he gave himselfe to be a sacrifice for our guilt; [Answ.] and our sinnes being derived or laid upon him, he underwent for us death and malediction: that is, he gave himselfe to be the price of Re∣demption for us, and thereby he redeemed us from death and malediction. CHRIST therefore hath not onely freed us per modum Redemptionis, by paying our ransome, but also per modum Sa∣tisfactionis: for he who undergoes death for one that is guilty thereof, and by his death frees him from punishment, doth redeeme him Per modum satisfactionis. and thus CHRIST hath redeemed his children Per modum Redemptionis (because he hath freed them from the captivity of Sathan) and also Per modum satisfactionis, because he hath delivered them from that punishment, which they were subject unto, Lubertus contra Socinum. If the Reader would see, how this verse is urged for imputed righteousnesse, and how it is ex∣cepted against by Bellarmine, and his exception answered, let him reade, Bp. Davenant de justitia habit. Cap. 28. Pag. 364.

Our Saviour in this place speaking directly, and clearely of the Redemption of his children from sinne, Sathan, the curse of the Law, and the wrath of the Lord; it will not be amisse to an∣swer briefely a question or two, concerning Re∣demption.

How manifold is Redemption. [Quest. 2]

Twofold viz.

• First, of the Soule from sinne.
• Secondly, of the body from death, Iohn 1.29. [Answ.] Revelat. 20.5, 6. To this purpose Bernard saith, Qui enim resurgit in ani∣ma, resurget in corpore ad vitam: He that ariseth in soule from sinne, shall arise in body unto Salvation.

Wherein doth our Redemption consist?

[Quest. 3] In satisfying of Gods justice which the Law requires, [Answ.] for the violating of his commande∣ments, for the better vnderstanding hereof ob∣serve, that Gods justice is satisfied by these two meanes; namely

First, by suffring the punishment due to sinne, which is the curse of God. And

Secondly, by the perfect keeping of the Law, without which there can be no deliverance from sinne, and Sathan, Galath. 3.10, 12. And there∣fore we cannot redeeme, or free our selves from condemnation. Hebr. 9.22. and. 12.14. And consequently the opinion of popish merit is quite overthrowne.

[Quest. 4] By whom was our redemption wrought?

[Answ.] By CHRIST onely, God and man Iohn. 3.16. Acts. 4.12. Rom. 5.8. and. 1. Iohn. 5.12.

[Quest. 5] How is this our redemption revealed, or made knowne unto us?

[Answ.] By the word of God: Read for the proofe here∣of, Matth. 11.12. Luke. 2.10. Rom. 1.16.

[Object] Against the 4th question it is objected, God is said to redeeme us, and therfore not Christ onely.

[Answ. 1] First, I deny the consequence: God redeemes us, therefore not Christ onely, followes not, for CHRIST is God; and therefore when indefinite∣ly it is said, that God redeemes us, we may vnder∣stand Christ, because he is God. But

[Answ. 2] Secondly, it is true that both God the Father, and also God the Sonne doth redeeme us, but it is Alia atque alia ratione, not after one and the same, but after a diverse manner. For

I. God redeemes us, but is by Christ. But

II. Christ redeemes us, by himselfe.

[Answ. 3] Thirdly, CHRIST hath paid the price of re∣demption for us, and hath freed us from death by his death, which cannot truely be affirmed of the Father, or the blessed Spirit; and therefore Christ properly and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is said to bee our Re∣deemer.

[Quest. 6] How many things are necessarily required un∣to a reall and a Redemption properly so called.

[Answ.] To this Socinus answers, that five things are necessarily required unto a true, proper, and reall Redemption, and if that one of these five condi∣tions bee wanting, it is no Redemption proper∣ly. His necessary conditions are these viz.

First, there must be some who are redeemed.

Secondly, there must be some, who doth re∣deeme.

Thirdly, there must be some from whom, or from whose power, the captives are redeemed.

Fourthly, there must be some price paid. And

Fifthly, this price must be paid to him who keepes the Captives in captivity. These things, saith Socinus, are necessarily required in a proper and reall Redemption, and we gainesay it not because all these are found in our Redemption by CHRIST. For

I. It is man who is redeemed: and to this pur∣pose St. Paul saith, Hee hath redeemed VS. Gal. 3.13. Titus. 2.14.

II. It is Christ who redeemes us: as is laid downe in the same places of St. Paul.

III. It is principally the Lord, from whose curse and malediction man is redeemed; and lesse principally he is delivered from Sathan, an evill conversation, iniquity, death, and malediction, as it is taken for the punishment of sinn. Read for this purpose. Rom. 11.32. and .1.24. Galath. 3.22. Revel. 14.10. and. 20.2.14.15. where it is said. Death, and hell, and whosoever was not found written in the booke of life, were cast into the lake of fire. By whom were they cast? by God: therefore God, not the devill holds men in captivity; For he properly keepes captive, who hath power to inflict the punishment of death & condemnation upon him who is in captivitie: Now this power onely the Lord hath.

IV. Christ himselfe who was slaine and offred for us, is the price of our Redemption. Matth. 20.28. and. 1 Tim. 2.6.

V. And lastly, this price must be paid unto God (not unto Sathan) whose debters we are, and whom we have offended. Hebr. 9.14. and. 10.9. For the price and debt is to be paide to him that layes in Prison, and not to the Jaylor that detaines and keepes in prison. Lubertus contr. Soc.

VERS 30, 31. [Verse 30 31.] And behold two blind men sitting by the way side, when they heard that JESVS passed by, cryed out saying, Have mercy on us Oh Lord thou Sonne of David. And the multitude rebuked them, because they should hold their peace: but they cryed so much the more, saying. Have mercy on us Oh Lord thou Sonne of David.

§. 1. And behold two blind men sitting by the [Sect. 1] way side.]

Whether is this an Historicall, or an Allego∣ricall [Quest. 1] narration?

Although undoubtedly it be a reall trueth, [Answ.] and was verily performed according to the words of the Evangelists, yet the Fathers and some Ex∣positors 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 un∣derstandings,* 1.1 and blockishly ignorant in Spiritu∣all things.

II. We (like these) are beggers, in grace,* 1.2 being herein miserably poore, deprived of all grace, ver∣tue, and goodnesse, and strangers from the favour of God.

III. We (like these) sit, doing nothing,* 1.3 be∣ing dead in workes: for so long as we are naturall we are dead in sinne, and so long as we are dead in sinne, we are as unable to worke spirituall workes well, as a man corporally dead is to work corporall or naturall workes.

[Answ. 2] Secondly, in the Allegoricall sense of this history we may observe the degrees of our Repa∣ration, and Renovation. For

• I. CHRIST passeth by.
• II. We heare the noyse.
• III. We aske what the matter is. Marke. 10.
• IV. We then crye, and begge, and sue for mercy.
• V. We have many impediments, which hin∣der us from being heard for a time.
• VI. Yet if we continue crying; Christ will
  • First, call us: And then
  • Secondly, take pitty of us. And
  • Thirdly, helpe us. But I passe by these.

[Quest. 3] How doth it appeare that we are blind by na∣ture?

[Answ.] It is most evident by these foure following particulars, to wit,

• First, if a man should walke in a way, and before him should be a deepe pit, and on one side of him a rich treasure, and he see neither, but neglects the treasure, and fals into the pit: who would say, but this man were certainly blind? Thus we walke in the way of the world, seeing neither the heaven∣ly treasure that is reserved for the righteous, nor the infernall torment which is prepared for the wicked, but neglect the one, and engulfe our selves into the other; and there∣fore it is evident that we are blind.
• Secondly, who will say that he sees, who is not able to discerne betweene light and darkenesse, betweene gold and burning coales? Thus the naturall man cannot un∣derstand spirituall things. 1. Corinth. 2.4. but chooseth the burning coales of this world, yea even of hell, neglecting the ce∣lestiall gold of life eternall. Naturall men preferre the darkenesse of fables and hu∣mane traditions, before the light of the word; yea death before life, and hell before heaven: and therefore who will deny, but that they are blind?
• Thirdly, the blind man knowes not whe∣ther he goes, ignorant which way to turne, yea often running against a wall. Thus by nature being ignorant of the word and will of God, we know not whether we goe, we know not how to serve God aright, ••or when we doe well. And therefore who will deny, but that great is our blindnesse?
• Fourthly, the blind often stumble, and easily fall: so as long as we remaine in our naturall blindnesse, and ignorance, we fre∣quently fall into one sinne or other, not be∣ing able to cease from sinne. 2. Peter. 2.14. And therefore our deeds of darkenesse, and workes of the flesh doe shew, that we are as blind in soules, as these men in the text were in their bodies.

[Quest. 4] What must we doe to be freed from this spiri∣tuall blindnesse?

[Answ.] Doe as these blind men did; namely,

First, let us acknowledge and confesse unto our God, our spirituall blindnesse, and how ig∣norant we are in divine and celestiall things.

Secondly, let us seeke for, and enquire after the Physitian of our soules, who is able to open our blind eyes. If it be demanded, Who this is? Moses, the Patriarks, Prophets, Evangelists, Apostles, Confessours, and Martyrs, answer with one mouth, that it is JESVS the Sonne of David, who is the light of the world, and which enlight∣neth every one that commeth into the world. Iohn. 1.9. Isa. 35.5. and .61.1.

Thirdly, we must ingenuously confesse this Physitian; as these did, Iesus thou Sonne of Da∣vid: we must not be ashamed to confesse and ac∣knowledge him before men, who is able to deli∣ver us, both from the wrath of God, and the rage of men, and this our extraordinary naturall blind∣nesse. Acts 26.18.

Fourthly, with blind Bartimeus we must cast away our cloakes, and reject and shake off whatso∣ever may hinder us from comming unto Christ. Hebr. 12.1. we must take up our crosses, and deny our selves, and follow CHRIST; and wee must lay downe our pleasures, and profits, if they keepe us from Christ. But of this something hath beene said before, Chapt, 5. and 7. and therefore J enlarge it no further.

When, or about what time did this History [Quest. 5] fall out?

Jt was after Christs departure from Iericho, [Answ.] verse 29. and Marke 10.46.

St. Luke 18.35. saith it was, when he came [Quest. 6] nigh unto Iericho: and therefore how may the Evangelists be reconciled?

First, the omitting of some circumstances o∣verthrowes [Answ. 1] not the substance of the History; for although circumstances should varie, or some should be omitted, yet the summe and matter of the narration may be true.

Secondly, it is very likely, that these blind [Answ. 2] men cryed unto CHRIST before his going unto Iericho, and although he heard them, yet hee would not answer them (for the tryall of their perseverance) untill his returne from thence: and thus thinkes Calvin. And thus before Chap. 9.28. Two blind men crye after him in the way, but he answers them not untill he come into the house.

St. Matthew saith here; there were two blind [Quest. 7] men, but according to Marke and Luke there was but one; and therefore how can they be re∣conciled in this particular?

First, it may be at the first, there was but one, [Answ. 1] and that another came running after him after∣wards, and so two were healed. Or

Secondly, it may be there were two, yea cer∣tainly [Answ. 2] there was, and yet onely Bartimens is na∣med, either because he was better knowne, or more famous, or more clamorous, running faster and crying louder after CHRIST, then the other did.

Thirdly, Omne majus continet in se minus; [Answ. 3] every greater containes a lesse; and therefore there is no contradiction at all amongst the E∣vangelists. St Matthew saith there was two, St. Marke and St. Luke say, there was one (not that there was but one onely) now where there are two there is one.

Fourthly, the holy Scriptures are not strict in [Answ. 4]

the observing of numbers, but are wont to ne∣glect them: and thus our Evangelist, Chapt. 8.28. saith. There were two possessed with Devils, and St. Marke. 5.1. and. St. Luke. 8.26. say, There was one.

[Quest. 8] Why did these blind men sit by the way side?

[Answ.] St. Marke and St. Luke answer, to begge of those who came by, Marke. 10.46. Luke. 13.35.

[Quest. 9] Why did the Scribes and Pharisees suffer beg∣gars amongst them, seeing God had forbidden it, Deut. 15.7. and that order was taken for the providing for them, Deuter. 24.12. &c.

[Answ.] These things (they thought) tended to their losse, and therefore every man pulled his necke out of the collar: and would rather suffer the poore to begge, then provide for them (of theirs) themselves, according to the Law.

[Quest. 10] Seeing God hath prohibited these publike wandring beggars, why doth not CHRIST here reprove them?

[Answ. 1] First, because they begged not through their default, but through the carelessnesse of these who would not provide for their reliefe.

[Answ. 2] Secondly, because it was lawfull for them to begge, seeing the Magistrates did neglect to take care for them. Jf the Lord disinable men to worke, and the Governours will not provide for their maintenance, then the Lord allowes them to begge and seeke reliefe from others; for steale they must not, though they starve.

[Sect. 2] §. 2. When they heard that Iesus passed by, cryed out.]

[Quest. 1] What was the occasion of this their crye?

[Answ.] The hearing of this tidings, that Christ passed by. Now herein we might observe two things; viz.

First, they heare a great noyse, or tumult, or course of people. And

Secondly, because they know not what it meanes, they aske; where we see that hearing, and enquiring are the causes of their sight: To teach us,

[Obser. 1] That wee ought to heare the word, and to en∣quire, and conferre with the children of God if we desire the removall of our spirituall blind∣nesse. 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 reproofe and blame.

[Answ. 1] First, the Recusants who like deafe Adders stoppe their eares, and will not heare the word of God. Here observe two things; viz.

I. The malice of Sathan, in the Popish Priests, or the sathanicall malice of the Popish Priests, against the Laity: for they neither prohibit them to drinke, nor live, nor marry with Protestants, but onely to pray, and heare, and aske them questions concerning Religion, and these they are charged strictly to avoide which I conceive they have learnt from Sergius in his Alcoran, who prohibited the Turkes to dispute of Religion with any but of their owne sect.

II. We may observe the misery of those mis∣lead, and miserable seduced Papists, who obey, and follow this prohibition of their Priests, thin∣king that they doe God good service, when they abstaine from the hearing of his holy word.

Secondly, they are faulty here among us, who [Answ. 2] will not conferre about that which they heare, nor aske questions where they doubt; but heare without any care either to remember, or learne, or understand: whereas we should so heare, that we might understand what we heare and learne something by that which we heare, and remem∣ber 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 hindred by some [Answ. 2] weighty employment, or serious discourse: but they weary him with their clamours, and pre∣vaile by their importunity: To teach us,

That we must pray fervently. Here observe [Obser. 2] three things; to wit,

First, CHRISTS knew of their blindnesse be∣fore, but yet he would be sued, and sought un∣to Yea

Secondly, although they pray unto him, yet he doth not at first incline unto them, untill they cry. Yea

Thirdly, he doth not lend an eare to their cla∣mours by and by, but (in all probability) de∣ferres to grant their requests till after he returned from Iericho, as Chap. 9.28. And what is the reason of all this? Because he would have us im∣portunate. Hence then learne

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. Thessal. 5.17. and Iames. 1.6.

Who are here blame-worthy? [Quest. 4]

First, those who neglect publike prayers with [Answ. 1] the congregation. And

Secondly, those who neglect private prayers at [Answ. 2] home, with their owne families. And

Thirdly, those who pray perfunctorily, and [Answ. 3] idly, without either vigour, spirit, or intention.

Why doe these blind men crye, or Where∣fore? [Quest. 5]

They cry for a temporall blessing, [Answ.] namely, sight: To teach us,

That prayer is the remedy for the removall [Obser. 4] even of temporall afflictions, and evils. For the better understanding hereof observe, That afflic∣tions are either

First, Supernaturall; whether they be

I. Corporall, as witch-craft, inchantment, and the like. Or

II. Spirituall, as temptations, checke of con∣science, trouble of mind, and the like. Now pray∣er onely is the remedy against both these. Or

Secondly. Naturall; here neither prayer alone is to be used without ordinary, and lawfull meanes, (that being presumption) nor is the meanes to be used without prayer (that being carnality) but we must use the meanes, 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 sicknesse and naturall evills, use the externall meanes, but despise prayer: for if a man hope in the use of lawfull meanes, with∣out desiring the blessing of God, he doth trust in the meanes, and in himselfe, and shewes that (in his conceit) he hath no need of God at all.

[Answ. 2] Secondly, those are more to blame then the for∣mer, who in naturall evils have recourse to wicked, and indirect meanes; as dissimulation, deceit, in∣jury, revenge, theft, and the like.

[Answ. 3] Thirdly, those are most of all to be reproved, who in supernaturall evils, runne into evill, yea divellish meanes; as charmes, inchantments, and the like.

[Answ. 4] Fourthly, they are not to be excused, nor can be acquitted of guilt, who in naturall evils, pray unto God to helpe them, but refuse the use of lawfull and warrantable meanes.

[Answ. 5] Fifthly, they deserve not the least blame, who will neither in affliction use lawfull meanes, nor pray unto God for redresse against their evils.

[Sect. 3] §. 3. Thou Sonne of David.]

We see here how the blind men acknowledge CHRIST to be the promised Messiah, who was pro∣mised under a double name, namely,

First, sometimes under the name of David, as Ierem. 30.9. Ezechiel 34.23. Hos. 3.5.

Secondly, sometimes under the name of the Sonne of David: as Esa. 9.6. and 16.5. Ierem. 23.5. And 23.15. Matthew 22.4••. Iohn 7.42. Matth. 12.23. and 2••.9. and 15.22.

[Sect. 4] §. 4. Have mercy vpon us.]

[Obser. 1] We see here that these blind men desire mercy in generall, 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 ful∣filled: for we must prescribe nothing unto God, who is infinite in mercy, love, wisedome, and knowledge, but subunt our wils to the will of God.

[Obser. 2] These blind men by desiring mercy (that is, pardon) acknowledge, that they have deserved af∣fliction, as a punishment of their sinne To: teach us, That we b••••ght to) confesse every affliction to be the punishment of sinne: But of this we have spoken before once and againe.

[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 learne: That impediments in good things are alwayes ready at hand. [Observ] Or, whensoever we are about the performance of that which is good, we shall be sure to meet with rubbes and lets. Matth. 13.27.

[Quest. 2] What are the hinderances that are obvious in good workes?

[Answ. 1] First, the world ••now this hinders us from good workes two manner of wayes; to wit,

I. Tentando ad••••ala, by tempting us unto that which is evill; namely, pleasure, honour, gaine, ease, the love of the world, and the li••••.

II. Terrend•••• poni••, by afrighting ••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 Devill, 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 learne from this multiplicity of [Quest. 3] impediments, in the performance of good duties?

From thence we may learne foure things, namely

• First, where there are no lets, [Answ.] there the worke is to be suspected. Jf men frequently performe workes, which in their conceit are good without any lets or rubbes, they may justly feare, that they are not such as God commands, and commends: for if they were such, then certainly the envious man, and e∣nemy of all goodnesse, would hinder them if he could.
• Secondly, where there are many impedi∣ments and lets, it is a signe that the worke which is so withstood is good and godly, righteous, and religious. And therefore the children of God should not be disheartned with the multitude of Remorses in the ser∣vice of the Lord, but rather encouraged and comforted thereby, because those impedi∣ments approve the worke to be good.
• Thirdly, to expect lets, and hinderances in the performance of good workes, that we may the better learn to prevent and avoid them.
• Fourthly, to resist them manfully, because otherwise we shall never do any good worke well. And therefore two things are here re∣quired of us; to wit,
  • I. Resolution; certainly many perish for want of this; and therefore we must resolve with our selves, that nothing shall hinder us from the service of our God, and he perfor∣mance of the good duties which we ow•• ••n∣to him whether publike or private.
  • II. Watchfulnesse; for it 〈◊〉〈◊〉 two cannot well be severed; we cannot be watchfull in∣deed without Resolution, and our resolution is idle, without watchfulnesse Read Luk▪ •••• 42. and 1. Peter. ••.8. If a man know that he hath an enemy, who observes and markes both his words and deeds, he will be the more carefull and watchfull both over himselfe, and life and actions and words that so he may have no advantage over him. Thus should we doe, because we have an enemy▪ that sleepes not, but watcheth daily for our de∣struction.

§. 6. Because they should hold their peace.] [Sect. 6]

In these words 〈◊〉〈◊〉 have two things observable, namely,

First, the end of the reproofe. And

Secondly, the causes of the reproofe.

First, we have in these words the end of the re∣proofe, and this is expressed; They rebuked them for crying af••er Christ, that so they might hold their peace and abstaine from praying unto our Saviour. To teach us,

That Sathan chiefly desires to hinder our pray∣ers: Thus he made the Apostles drowsie, when they should have prayed with their Master, [Observ.] Matth. 27.

[Quest.] How, and whereby are we hindred from prayer?

[Answ. 1] First, many causes often detaine us from the Temple, and house of God, and consequently hin∣der us from publike prayers.

[Answ. 2] Secondly, many causes, occasions, and affaires often wholly hinder us from private prayers.

[Answ. 3] Thirdly, oftentimes we deferre, and neglect our preparation, and so our prayers are hindred 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 backe good Annah from praying, or, to have distracted her in praying, to heare the high Priest say she was drunke: and no lesse was it unto Daniel, to know that death did awaite him, if he prayed unto his GOD within so many dayes.

[Answ. 5] Fifthly, some are hindred from praying; and that either

I. By the Seminaries of mischiefe, the Jesuites, who perswade Papists not to pray with us either publikely or privately, if they can possibly avoid it. Or

II. By our owne sectaries at home, the En∣thusiastes and others, who disswade men from praying untill the Spirit move them, which often as but once in a weeke, or fortnight, and some∣times longer.

[Answ. 6] Sixthly, sometimes we pray perfunctorily, and coldly, and so our orizons become fruitlesse and unprofitable. For

I. Sometimes our bodies through drowsinesse, and sleepinesse, will not permit us to pray.

II. Sometimes our minds are upon other mat∣ters, and we neither marke nor observe what re∣quests we powre forth unto GOD.

III. Sometimes we marke what we say, but yet the sacrifice of our prayer is not offered up with fervour, and the fire of zeale. And

IV. Sometimes wee are affected with weari∣somenesse and tediousnesse in our prayers. And therefore we had need strive manfully against all these impediments, that we be not by them hindred 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 entertaine any discourse with beg∣gars; but CHRIST himselfe thought not so. Or

Secondly, because they thought that they had cryed after Christ for an almes, 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 cryed after him, therefore ••••e mul∣titude thinking that CHRIST tooke their cla∣mours in all pa••••, bi••d•••• them hold their peace: but CHRIST is silent onely for the ••ryall of their saith and perseverance. Or

Fourthly, because by their cryes they disturbed CHRIST in his preaching to the people: and therefore the multitude bid them hold their peace: but CHRIST preferres mercy before sacrifice. Or

Fifthly, because the Scribes and Pharisees could not endure to heare them call Christ the Sonne of David, (that is, the Messiah) there∣fore they charge them to hold their peace.

§. 7. But they cryed so much the more.] [Sect. 7]

Jn this History observe these three things; namely,

First, the blind men cry unto Christ, but he seemes not to heare them at all.

Secondly, they persevere, and continue crying, but yet they gaine nothing thereby.

Thirdly, afterwards (as though they had done some evill thing) they are reproved and blamed by the multitude, for their prayers. Yet notwith∣standing all this they doe not desist, but are so much the more fervent in their prayers, as is here plainly expressed, and they cried so much the more.

How many things are herein implyed? [Quest. 1]

Two, namely. [Answ.]

First, their perseverance; they give not over, but continue praying. To teach us,

That we must be perseverant in prayer, and [Obser. 1] continue therein untill we have obtained that which we want, or else, untill Gods will be other∣wise revealed. Read Rom. 12.12. and 1. Thes. 5.17. Luke 18.1. &c. Matth. 7.7. and 26.42, 44.

Why must we continue thus in prayer? [Quest. 2]

First, because God by with-holding from us [Answ. 1] what we want and desire, doth thereby onely prove whether wee will give over praying or not.

Secondly, because if we persevere in prayer, we [Answ. 2] shall be holpen. For

I. We can obtaine nothing without perseve∣rance. And

II. If we persevere in prayer, we shall obtaine what we desire. Hitherto (saith Christ) ye have asked nothing in my name, but ye have obtained it, Iohn 14. and 1. Iohn 4.16.

Thirdly, we must continue in prayer, because [Answ. 3] at least it is a comfort to those who are afflicted; and hence CHRIST prayes when his soule was troubled, and St. Iames commands all to pray, when they are afflicted. Iames 5.12. Yea

Fourthly, we must continue in prayer, be∣cause [Answ. 4]

I. It is the service of God. And

II. The solace of the soule. And

III. The remedy against evill.

Secondly, the next thing implied in these words (And they cryed so much the more) is the fervour and zeale of the blind men. Whence we learne,

That wee ought to pray fervently, as well as [Obser. 2] perseverantly; Rom. 12.12. H•••• observe these things, namely,

I. We stand in need of many things, but we can expect nothing without prayer, Iames 4.2. Jf we would have, we must aske, Matth. 7.7. For prayer is the cause and condition, without which we cannot, and by vvhich we may obtaine any thing at Gods hand; and therefore it is necessary that we should pray.

II. We are hindred from good things by Sa∣than, who is expelled and driven away by prayer alone: and therefore great reason there is that we should pray.

III. Jt is the remedy against temptation; as appeares by our Saviours admonition, Pray, lest ye enter into temptation. And therefore if we would be preserved from sinne, we must pray.

IV. Prayer is a part of Gods worship, and ser∣vice; now he is to be worshiped in spirit and truth, and served with all the heart, and with all the soule: And therefore we must offer up unto him spirituall, hearty, and fervent Prayers.

Notes

• * 1.1

  Caeti.
• * 1.2

  Iuxta vias.
• * 1.3

  Sedetes.