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. XXVII.

[Vers. 3.4] VERS. 3, 4. Then Iudas which had betrayed him, when he saw that he was condemned, repented himselfe, and brought againe the thirty peeces of silver to the chiefe 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 Iudas &c.] [Sect. 1]

Before I treat particularly of the words in the Text, I will speake a word or two in generall, and that,

First, of Iudas, who was

I. An Apostle, and endued with a miracu∣lous

Faith. And

II. A Devill from the beginning, and an egre∣gious sinner. And

III. A covetous person, and hence for money became a Traytor. 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 Evan∣gelist? Namely to shew the anger of God.

First, against murderers. And

Secondly, against traytors. Of all these briefly.

First, this traytor Iudas was an Apostle, one of the twelve, and not onely a Disciple; greater (in regard of his place and office) then Nathaniel, Nichodemus, or Ioseph of Arimathea; and yet he was but a traytor; whence we may learne 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 sinne; as we see in Lucifer, Adam, Sampson, Salom••n, David, Hezekiah, Asa, and Peter. And therefore the best must be carefull to subdue their affections; and to watch over their actions, 1 Corinth. 9.27.

II. That honour makes men forgetfull of them∣selves, Hezekiahs heart was exalted, and Nabu∣chadnezzar, Haman, and Saul waxed proud when they were promoted unto honour. Againe Iudas wrought miracles and cast out Devils; for Christ gave power unto his Apostles to cast them out, Matth. ••0.1. and Iudas is particularly named as well as the rest, verse 4. And therefore he had that power.

Secondly, Iudas the traytor was evill from the beginning, yea a Devill incarnate, and a Sonne of perdition; and yet Christ permits him, and suffers him to injoy his Apostleship. To teach us, That Christ suffers wicked men, even unto the harvest, Matth. 13.29.

Thirdly, Iudas was covetous and carried the bagge, hiding and cloaking his avarice, under a pretended love unto the poore. Whence we learn,

That covetousnesse is a great sinne, yea the root of evils; and covetous men are the brethren of Iu∣das, and the children of the Devill. Here observe foure things; to wit,

I. As Judas desired that all might come into his bagge, and murmured because the precious Oynt∣ment was not sold (Marke 14.3. and Iohn 12.3.) So coveteus men cannot endure that any thing should fall besides them, but labour to engrosse all into their owne hands and power.

II. As Iudas thought all too much which was bestowed upon Christ (as appeares by the oynt∣ment powred upon his head) so covetous men thinke every thing too much which is given to the Church, or Churchmen, or any good uses.

III As Iudas covered his covetousnesse with a pretence of love to the poore: so many covetous projecters and Monopolistes have, and still in many places do, pretend a gaine to the Common-wealth, when indeed viper-like (by their Monopolies and projects) they eate out the bowels of the Com∣mon-wealth, onely to inrich themselves.

IV. As Iudas betrayed his owne Master, when it came to this, we will give thee to doe it thirty pie∣ces of silver: so the covetous man will sell Christ, and his owne soule for money, as the Gergeseus did.

How doe covetous men sell Christ?

First, when they despise Religion, and stop the [Quest. 2] mouth or conscience, and extinguish the good mo∣tions [Answ. 1] of the Spirit, they then sell Christ.

Secondly, when they sell their brethren by de∣stroying, [Answ. 2] oppressing, supplanting, and deceiving of them, then they sell Christ.

Thirdly, when they sell charity, the bond of peace [Answ. 3] and breake forth into suites, dissensions, debate, ranker, hatred, and the like, they then sell Christ.

Fourthly, when they sell heaven, not hungring after it, or labouring for it at all, then they sell Christ, the Lord of heaven. And therfore we should beware of covetousnesse.

Fourthly, this traytor Iudas was a contemner of counsell and instruction; for he was often admo∣nished; as appears by these speches, One of you shal 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 Sonne of man is betrayed. Whence two things may be noted; to wit,

I. That God cals 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 forwarned, not be advised, though they have beene admonished: as we may see in Pharaoh, Cain, the Iewes, Balthazar, Daniel 5.30. Hierusalem, 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 Iudas be∣traying [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 Herostra∣tus 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, other∣wise [Answ. 1] not; for an evill fame is but infamy, and an evill name is a lasting disgrace, as we see by the names of Cain, Ahab, Achitophel, Iezabel, Doeg, Iulian the Apostate, and divers others. Hence we say in a Proverbe, He gave him a Judas kisse, and those who are perfidious we call them Iudasses, or Iewes. And thus the Lord would have this history written, for the greater infamy and disgrace of this gracelesse traytor.

Secondly, the Lord would not have this History [Answ. 2] concealed, because Christs innocency, and unwor∣thy death is much cleared hereby; he being ac∣quitted by the mouth of the traytor himselfe, in this verse.

Sixthly, why, or for what end is this History so [Quest. 4] clearely described?

I. To shew us the fruits and effects of Cove∣tousnesse, [Answ. 1] that so we might beware of avarice it selfe. The onely cause that we read of w^ch moved

Iudas to betray his Master was covetousnes: & ther∣fore we should avoid it with all our power, through liberality some have entertained Angels into their houses, yea Christ himselfe; but through covetous∣nesse some have expulsed CHRIST out of their coasts (as the Gergesines) and some have sold Christ unto death; as Iudas here did. Where∣fore let the horriblenesse of the fruit make us ab∣horre the tree.

[Answ. 2] II. This History was written to shew us Gods an∣ger against Murderers, such as Iudas was, he be∣ing a maine a better in the death of CHRIST. Hence we may learne,

[Observ.] That murder (as a great evill) is to be avoided and shunned.

[Quest. 5] Why must we so carefully beware, lest we fall into this sinne 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 Sathan is called a murderer and Lyar, Iohn 8.44.

[Answ. 2] Secondly, because life is the best temporall gift which God gives unto man, and th••refore the Devill 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 temporall blessing.

[Answ. 3] Thirdly, we had need carefully to avoid this sinne, 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 Iacob in∣veighes against, yea curses his Sonnes cruelty and murder, although it was done for to revenge that great indignity which was offered unto their Si∣ster Dinah, Genes. 49.7.

[Answ. 3] III. This History was written to shew us Gods anger against Traitors; for we read but of two that hanged themselves, and they were both trai∣tors, Achitophel and Iudas. And therefore Salo∣mon saith, J hate a Traitor.

Having handled some generals concerning this history, it remaines now that we should treat par∣ticularly of these two verses.

[Quest. 6] How many things are observable in these two verses?

[Answ.] These two namely,

First, Iudas 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 repented him of what he had done, §. 3.

Secondly, he made restitution of the money backe againe. §. 4.

III. His confession, which is twofold; namely,

First, he confesseth his owne sinne. §. 5.

Secondly, he confesseth Christs 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 condem∣ned.]

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, &c. according to those phrases, Loquere ut videam, speake so that I m••y understand, and know what thou saiest: and Christ saw their hearts, that is, knew the thoughts of their hearts; as if Iudas before now knew not that Christ should dye, or that his death was in∣tended or aimed at, by the Pharisees. But this can∣not be thus; For

I. Christ had plainly foretold his death; The Sonne of man must be betrayed into the hands of sinfull men, and crucified, and had told Iudas that it should be by him,

II. The Scripture saith plainly; the Scribes and Pharisees sought to slay Christ; and Iudas here∣upon askes, 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 looke [Answ. 2] into the thing done; as if before, he had not suffi∣ciently foreseene, 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 clearely, when the fact was done. Whence two things may be observed; to wit,

First, that for the most part, men sinne inconside∣rately, never considering what they do, till the deed be done; and then like fooles say, Non putaram, I did not thinke it.

Secondly, that the conscience is quicker sighted when the sinne is committed then it was before: for although before sinne, we see not the nature, fruit, or end of it; yet after sinne we do, Rom. 6.21.

§. 3. Hee repented.] [Sect. 3]

What arguments, or signes, or shewes of repen∣tance, [Quest. 1] may a Reprobate have?

The Reprobate may have a certaine repentance in him of sinne; whereby, [Answ.]

First, he doth acknowledge his sinne. And

Secondly, is prickt with a feeling of Gods wrath for sinne. And

Thirdly, is grieved for the punishment of sinne. And

Fourthly, doth confesse and acknowledge his sinne. And

Fifthly, acknowledgeth God to be just in the punishing of sinne. 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 Iudas.

Js not repentance good, hath not the Lord ex∣horted all unto repentance, and promised pardon [Quest. 2] to every penitent person, Ezech. 18. Matth. 3. Acts 3.19. Why then is Iudas his repentance na∣med and himselfe 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,; mortifica∣tion, and vivification.

[Answ. 3] Thirdly, the repentance here spoken of signifies onely 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 onely dejected and cast downe by rea∣son of their sinnes.

II. There is a humiliation conjoyned with comfort, and a certaine ere&ion of the Spirits to some joy.

[Quest. 3] Hath this humiliation alwayes place in the righ∣teous, or have the godly alwayes some joy and com∣fort 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] Doe the godly then despaire when they are de∣stitute of this hope and comfort?

[Answ.] There is a double desperation; namely,

First, temporall, and this is incident to the righ∣teous; as appeares by Iob. 3. and David, Psal. 32. and 80.

Secondly, finall; and this the faithfull never fall into.

[Quest. 5] What is required of the righteous in their humi∣liation, or when their consciences accuse them?

[Answ.] They must inquire and see what manner of con∣science it is; for there is a double conscience, viz.

First, of sinne; and this is good, yea we should la∣bour to be sensible of our sinnes, and wish that our consciences would check us for sinne. And

Secondly, of the anger of God for sinne; now the mouth of this conscience they must labour to stop, and not give way to this desperate feare, that God loves them not, but hates them, and is wrath∣fully displeased at them: For in their greatest hu∣miliation they should say with Iob, Though the Lord kill me yet will I put my trust in him.

[Object.] If the conscience should urge the Law, and an∣ger of God against the transgressors thereof; they must thereunto oppose, [Answ.] the mercies of God, the merits of Christ, the promises of the Gospell, and that new covenant which hath beene contracted and confirmed betweene God and them.

[Object.] If this conscience should yet urge, that these things belong not unto them, they being carnall, and mundane; they must then give a double an∣swer, viz.

[Answ. 1] I. If they have any signes of the truth of their repentance, and regeneration, they must expresse them. They must see if they have

First, the testimony of the Spirit within, witnes∣sing 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 sinnes, and loving holinesse and uertue formerly not belo∣ved. 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 signes will deceive none; and, therefore blessed are all they who can by these comfort themselves in the houre of temptation.

II. If they cannot find these things in them∣selves, [Answ. 2] they must then run unto the Sacrament with these promises. Those things which J have not as yet done, I will now doe without any more delay; yea I will now (while it is said to day) conver•• and turne 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 re∣pentance comes never too late.

Secondly, humiliation is divided according to the cause moving it: For

I. There is a humiliation which ariseth onely from the horrour of Gods judgement, and ven∣geance. And

II. There is a humiliation, which ariseth from the love of vertue, and the hatred of sinne as sinne, 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 onely have this true hu∣miliation, which is called conversion.l. 1.1 And

Secondly, that the wicked may have the false humiliation; as we see in Iudas.

§. 4. And he brought againe the thirty pie∣ces [Sect. 4] of silver to the chiefe Priests and El∣ders.]

In this Section two things are considerable; to wit,

I. The thing brought backe; viz. the thirty pieces of silver. And

II. The action of bringing backe; Reduxit, he brought againe.

First, the thing brought backe was the silver peeces.

What was meant by a silver peece? [Quest. 1]

First, it hath no certaine signification, but the [Answ. 1] Hebrewes take it for a shekel, as we may see, Zach. 11.12.

Secondly, the Jewes had a double shekel; [Answ. 2] namely,

I. The shekel of the Sanctuary, which was worth foure drachma's. And

II. The vulgar or common shekel, which was worth two drachma's.

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 peny was worth sixe Drachmas, and some say that a Drachma was almost two pence.

Fourthly, in our money some say that the Ro∣mane [Answ. 4] peny was worth 4^d. or 6^d. as the marginall note saith, or but 3 pence as the marginall 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 backe, where we see that he doth not bring a part of the money backe, as did Sapphira, or Cain, who offered of the worst of his fruits, but he brings backe all, even every peny that he received: and yet this satisfaction profits him not at all. To teach us:

[Obser.] That satisfaction and restitution is not sufficient in it selfe to take away the sinne committed, or to satisfie Gods 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 sinne; and this is altogether, or by all m anes to be done, as principally necessary, with these excepti∣ons, restrictions, and cautions, namely,

I. Not as a satisfaction for the sinne, for this we owe unto God. Nor

II. Through horror (as Iudas here did) but out of a desire to be reconciled unto our brother, and to satisfie him for the injury we have done, and to ap∣pease and pacifie our owne consciences. Nor

III. Through some immediate necessity; for it may come to passe that he who hath done wrong unto his neighbour is not able to satisfie for the in∣jury done: and in this case, God can save the sin∣ner without restitution, if so be the offender doe as much as in him lyes. Now these conditions obser∣ved 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 satisfactio•• consists: namely,

First, not in oblations and pilgrimages. But

Secondly, partly to the poore in Almes deeds; as Daniel counselled Nebuchadnezzar. And partly, to God, in repentance, and sincere sorrow, Acts 3.19. And

II. These things are not to be done, as a satis∣faction of Gods justice for our sinne. But

First, as an argument of our obedience. And

Secondly, as a testimony of our thankefulnesse.

[Sect. 5] §. 5. I have sinned.]

We have heard of Iudas his Contrition, and Sa∣tisfaction, and now followes his Confession: which is twofold, viz.

I. Of his owne sinne in this Section. And

II. Of CHRISTS innocencie in the next.

First, we see here that the Traitors tongue wit∣nesseth against it selfe, and that his Conscience cannot dissemble; to teach us,

[Observ.] That an evill Conscience is worse then a thou∣sand 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 evill conscience is a continu∣all feare and torment. Jnfinite (in a manner) are the humane examples, whereby this might be con∣firmed, but J will name but one or two.

Bessus having slaine his Father, and being af∣terwards banqueting with sundry Nobles, arose from the table, and beat downe a Swallowes nest which was in the chimny, saying, they lyed to say that he he slew his Father; For his guilty consci∣ence made him thinke, that the Swallowes when they chatt••••••••, proclaimed his parricide to the World, Plut de sera vindict. Againe

Theodoricus the King having slaine Boetius, and Symmachus, and being afterwards at dinner, began to change countenance, his guilty consci∣ence so blinding his eyes, that he thought, the head of a fish which stood before him, to have beene the head of his Cosen Symmachus, who bit his lip at him and threatned him; the horrour whereof did so amaze him, that he presently dyed. Sigonius de occid. imper. Againe

Nero that Monster of nature having once slaine his Mother, had never any more peace within, but was astonished with horrours, feares, visions, and clamours, which his guilty conscience set before him, and suggested unto him. Imo latens in praedio, familiares suspectos habuit, vocem humanam hor∣ruit, ad catuli latratum, galli cantum, rami ex vento motum terrebatur; loqui non ausus, ne au∣diretur. 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 Cocke, yea the wagging of a leafe; and neither durst speake unto others, nor could endure others to speake 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 wayes doth the Conscience accuse sinners? [Quest.]

Two mannner of wayes; namely, [Answ.]

First, sometimes unto repentance; and that is, when the conscience of sinne 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 eternall condemnation; as it did in Cain, Achitophel, and Iudas.

§. 6. I have betrayed the innocent blood.] [Sect. 6]

Wee may observe here how Christ was alwayes absolute without any blame, or fault for the Phari∣sees durst not kill him, the Priests have no accusa∣tion to bring against him, onely Caiphas saith, That it is necessary that one should dye for the peo∣ple, Pilates wife sends word that he is a righteous man; and Pilate himselfe saith, I find no fault in him, yea Iudas here pronounceth him innocent, and what say the high Priests and Pharisees un∣to him they doe not answer, no, but he is a wicked man, but what is that to us? whence we may note,

That God will alwayes manifest the innocency of his Saints, and Servants. [Observ.] Read the History of Io∣seph 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 Iudas to betray [Sect. 7] his Master, they consult with him how to take him, they procure false witnesse to come in against him, and yet when the fact and fault is mentioned and spoken of, then they excuse themselves. To teach us,

That wicked men are alwayes prone to excuse themselves; as we see in Adam, Evah, Saul, [Observ.] and Prov. 30.20.

[Sect. 8] §. 8. See thou to it.]

[Quest.] What doe the Pharisees meane by this phrase?

[Answ. 1] First, some understand hereby a proud rejecti∣on; as if they would say unto him, Mend your selfe as you can.

[Answ. 2] Secondly, some understand hereby a certaine accusation, or an implicite advice unto Iudas to accuse himselfe; as if they would say, Jf thou thinkest that thou hast sinned, then goe and accuse thy selfe, that so thou maist be cut of for thy wic∣kednesse. Whence we may learne a double practise, viz.

I. The practise of the Pharisees, who reject Iudas when he comes unto them, though they had put him upon the worke, to teach us, That they who perswade, urge, and hire men unto sinne, will after thee deed done, leave them yea be more ready to ac∣cuse then excuse them, more prone to condemne, then to acquit them. And

II. The practise of Sathan is to be considered and observed in these Pharisees: For as they

First, instigate Iudas unto this fearefull and damnable offence. And then

Secondly, when the offence is committed, labour to drive him to desperation. So the Devill doth

I. Tempt men unto most horrible, and hainous transgressions. And then

II. Labours to shew them the ouglinesse of their sinnes, that so he may bring them (with Iudas) to finall desperation.

[Vers. 5, 6, 7.] VERS. 5, 6, 7. And he cast downe the pieces of silver in the Temple, and departed, and went, and hanged himselfe. And the chiefe Priests tooke the silver peeces and said, It is not lawfull for to put them into the treasury, because it is the price of blood. And they tooke counsell, and bought with them the Potters field, to bury strangers in.

[Quest. 1] What may we learne from this desperate death of Iudas?

[Answ.] In this History of the death and destruction of Iudas is propounded unto us,

First, a glasse wherein we may clearly see an ex∣ample of Gods anger; for as his mercy and clemen∣cie appeared in Peter, who was received into fa∣vour upon his true & unfained repentance, in the former Chap. for the comfort of all penitent per∣sons; so in Iudas, his wrath, anger, and Iustice ap∣peares, for the terrour and confusion of all impe∣nitent sinners. And

Secondly, a glasse wherein we may clearely see an example of Gods justice; for as he is no respec∣ter of persons, but receives all into favour and mer∣cy who truly repent, and lay hold upon CHRIST, so he spares none who reject Christ, or are impeni∣tent, be they what they will; as we see in Iudas, who although he was an Apostle, and numbred a∣mongst the twelve, yet was not spared, but most severely punished for his impenitency and hard∣nesse of heart. And

Thirdly, a glasse wherein we may clearely see the power of Christ; for although Iudas thought it a matter of no great danger, to betray this innoce••t Lambe; yet Christ in his swift vengeance lets him see, that justice sleepes not, neither any can free him from his hand, but in his just anger, and infi∣nite power he gives him over to become a bloody butcher unto himselfe. And

Fourthly, a glasse wherein we may see the deceit and fraud of Sathan; who before sinne be com∣mitted makes it a matter of nothing, but after∣wards lets us see the ougly face thereof unto de∣speration. And

Fifthly, a glasse wherein we may see an example, of fruitlesse, and unprofitable repentance; but of this we spake before in the former verse, §. 3. que∣stion 1. And

Sixthly, a glasse wherein we may see an evil, con∣science, who never ceaseth crying against the sin∣ner untill it have brought him to perdition and destruction, And

Seventhly, a glasse wherein we may read both the nature and fruit of covetousnesse; for as it leads men unto most notorious offences, so it ends and brings men unto most fearefull judgements.

How many are the causes of Desperation, and [Quest. 2] what are they, that knowing them we may learne to avoid this fearefull offence which Iudas here fell into?

The causes of Desperation are many; namely, [Answ.]

First, a shame to confesse sinne, or to have sinne to be knowne; many are so confounded, when th••y thinke of the shame which wil redound unto them, when some sinne, they have committed is publi∣shed; that to prevent it, they desperately cut the thread of their owne lives.

Secondly, the next cause of Desperation is the multitude of sinnes; many reviewing the Cata∣logue of their offences, find them to be in number numberlesse; the sight whereof doth so amaze and affright them, that they despaire of mercy with Iudas in the text.

Thirdly, another cause of Desperation is the greatnesse & enorm••ousnesse of the offence; many see some sinne which they have committed to be so hainous, and horrible, that with this traytor they despaire of mercy, and hasten vengeance by their desperate enterprizes.

Fourthly, the next cause of Desperation is the con∣tinuance in sinne; many calling to mind how long they have wallowed in the puddle of iniquity, de∣spaire of mercy, and desperatly lay violent hands upon themselves.

Fifthly, another cause of Desperation is a certain pusillanimity of mind; for many considering the many and great workes which God requires of them unto salvation, do utterly despaire of heaven and like faint-hearted Cowards give over the work, and warre unattempted, excusing themselves with the old proverbe, Vni at{que} geminis praestat involvi malis, they may as well sit still, as rise and catch a fall; they may as well never undertake the taske, as take it in hand, and be enforced to give it over againe unfinished.

Sixthly, the next cause of Desperation is a false imagination, or judgment of our selves, and works; many are so sensible of their weaknesse and inabi∣lity to serve the Lord, and so sensible of their luke∣warmenesse in his service and worke, and of the power and strength of temptation; that they are ready to despaire, because if they belonged unto

God, then undoubtedly they thinke that it could not, nor should not be thus with them. This cause hath place sometimes in the faithfull, in whom it is onely temporall, not at all finall.

Seventhly, another cause of Desperation is the weight of some temporall affliction; many being under some heavie burden of corporall calamity, thinke to free themselves from it, by putting a Pe∣riod to their lives skipping thus (as the Proverbe is) out of the pan into the fire, and passing from corporall paines to eternall punishment.

Eighthly, the last cause of Desperation is Infide∣lity, many distrust of the truth of the promises, of the power and love of God, and of the valew of CHRISTS death; as though neither God nor CHRIST could nor would save them although they should repent, crying our desperately with Cain, My sinnes are greater then God can for∣give.

[Quest. 3] What are the remedies against Desperation, or these causes thereof?

[Answ.] The Remedy against this great evill is a sure trust and confidence in the mercy, love, power, and truth of God, who hath promised that his mercy shall be above all his workes, and above all our sinnes, if we will but repent. And therefore let us learne and labour truly to repent and turne from our sinnes, and we may find hope and comfort, and be assured of mercy and favour. More particu∣larly,

First, if the shame of the world terrifie us, then let us remember, that if men condemne us for sinne they will commend us for repentance; yea this shame i•• temporall, but the infamy of desperate persons is perpetuall, and eternall; and although men blame them for sinning, yet God will pardon them, and blot all their sinnes out of his remem∣brance; wherefore they need not set by the shame of men, if they have the praise of God.

Secondly, if the multitude, and magnitude of our sinnes, come into our remembrance, let us repent us of them, and be truly sorrowfull for them, but not despaire; because the mercy of God is infinite, and the merits of Christ are of an infinit valew and worth, and his blood (which was shed for penitent sinners) is sufficient to purge us from all our sinnes.

Thirdly, if we be almost at the Gate of Despe∣ration by reason of the consideration of our conti∣nuance in sinne, then let us remember, that the time of our former ignorance God will not regard, but willingly passe by, if now from henceforth we la∣bour to redeeme the time, devoting our selves wholly up to the service of our God.

Fourthly, if we begin to despaire, and doubt, that we shall never be able to doe that which God requires of us unto salvation; then remember; Co∣nanti aderit Deus, God will be present with us if we doe our endeavour; yea he will accept of the will for the deed, if he see that with our minds we serve the Law of God, yea he will give us both the will and the deed, and inable us in some measure to doe those things which he requires of us, if in sincerity of heart we desire, and endeavour to serve him.

Fifthly, if we be dejected, and plunged into the pit of sorrow, through the sense of the weaknesse of grace, and the strength of corruption in us; we must then remember that the Lord hath promised to strengthen the weake, and to cause the barren to bring forth, and to feed and nourish babes, untill they come to strength, and to the measure of per∣fect men. And he is faithfull in his promises, and tender in his affections unto all his children, & wil neither quench a smoaking flaxe, nor breake a bruised reed, nor reject nor cast off any of his babes, because they are sicke and weake.

Sixthly, if the sense of any heauy affliction, lying upon us, be ready to sinke us in the Whirle-poole of desperation, let us then remember, that

I. The deare children of God have endured lon∣ger and heavier afflictions then we have, or doe; as we may see in Ioseph, Iob, and David.

II. That afflictions doe attend all those who would be saved, yea that they who would come unto heaven must suffer affliction; it being given unto them to suffer, Philip. 1.29.

III. That God will lay no more upon us then he will inable us to undergoe. By these and the like meditations we must strengthen and arme our selves against doubting and desperation.

VERS. 9, 10. [Vers. 9.10.] Then was fulfilled that which was spoken by Ieremy the Prophet, saying; And they tooke the thirty peeces of silver, the price of him that was valued, whom they of the children of Is∣rael did value: and gave them for the Potters field, as the Lord appointed me.

Then was fulfilled that which was spoken by Ieremy the Prophet]* 1.2

From what Prophet, or place doth the Evange∣list [Quest. 1] cite these words?

First, for answer unto this & the next qu. I would [Answ. 1] intreat the learned Reader to view these Authors; August de cons. Evang. 3.7. et Hier. s. et de opt. gen. Interpretandi, Origen. s. Euseb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lib. 20. Chrysost. s. 2 Timoth. 3.8. Comest. histor. E∣vang. cap. 161. page 240. Erasm. s. Beza, s. Mayer s. Scharp. symph. proph. et Apost. page 337, 338. loc. 114. Iun. paral. 48. Chem. harm. part 2. Ge∣rard. Fol. 88, 89. Weemse of the judiciall 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 Ieremy and Zachary. This is disliked & rejected by Iunius and Scharpius, but approved as the most true opinion by Gerard, Mayer and Weemse, and will appeare by and by to be such.

Thirdly, some say, that these words are taken [Answ. 3] out of some Apocryphal Booke of Ieremy; and of this opinion were both Hierome and Origen; but it is both refused and refuted, by Iunius, 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, thin∣king them both satisfactory, but Ger. dislikes both.

Sixthly, some say, that St. Matthew took them [Answ. 6] onely from the Prophet Ieremy, or from the Septu∣agints interpretation of Ieremy 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 E∣vangelist) had said, that this field should serve to bury strangers in, that is, those who were now strangers, but should afterwards returne from cap∣tivity: This opinion is also named by Gerard, and by him neither allowed nor disliked, but barely re∣cited: but it will appeare false by and by, and is utterly rejected by Iunius.

[Answ. 7] Seventhly, some say that this our Evangelist tooke these words onely from Zachary. 11, 12, 13. And of this opinion is Beza in shew, but Iu∣nius directly, and divers others.

[Quest. 2] Seeing that these words recited by St. Matthew are not named by Ieremy, but by Zachary, whence come it that the Evangelist names Ieremy [Then was fulfilled that which was spoken by the Prophet Ieremy] and not Zachary?

[Answ. 1] First, hereunto some answer that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meere forgetfulnesse in the Evangelist (the holy Ghost permitting it) who through the fault of his memory tooke Ieremy for Zachary: of this opinion is St. Augustine, but is justly refuted both by Iunius, Sharpe, Gerard, and Mayer.

[Answ. 2] Secondly, some say, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an errour or mistake in the Scribe, or writer of the Evangelist, Now the Scribe transcribing this Gospell might be mistaken two manner of wayes; namely, either

I. Because in their abbreviations, or, contrac∣tion of voices (much used by the Greekes in their writing) the letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is an errour easily fallen into. Or

II. By adding the name of Ieremy. For

First, the Syrian Paraphrase (which is well nigh if not altogether most ancient) hath onely the Text [They tooke the thirty pieces of silver &c.] but no name at all. And

Secondly, (some Glos. ordinar. s.) say, that many Greeke Copies have not the name of Iere∣my, but onely, the word Prophet: Then was that fulfilled which was spoken by the Prophet, saying, &c. This answer is given by Hierome, Eusebius, Erasmus, and leaned unto by Beza; but denied by Iunius, 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 Ieremy, and when this Gospell was writ were extant in the Hebrew Text; but now by the malice of the Jewes are obliterated. This conceit went for currant both with Eusebius and Iustin, as Gerard saith, but is justly refelled by him.

[Answ. 4] Fourthly, Augustine answers, that St. Matthew cites these words as written by Ieremy when in∣deed 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 Prophesies had come out of one mans 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 instruc∣ted [Answ. 5] by Ieremy wrote it; and therefore Jeremy is here mentioned; both Iunius and Sharpe incline to this answer, at least, say nothing against it, but Dr. Mayer rejects it, because Zachary living 100 yeares after Ieremy could not be instructed by him.

Sixthly, others say, this was spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [Answ. 6] according to the opinion of the people, amongst whom there was great expec∣tation of Ieremiah to come againe; as wee may perceive by that answer of the Disciples, whē Christ demanded, Whom doe men say that I am? Some say Ieremy, or one of the Prophets. But this is re∣futed both by Sharpe and Mayer.

Seventhly, some say that Zachary had two [Answ. 7] names; viz, Zachary and Ieremy, as many more among the Hebrewes had; as for Example. Achi∣melech and Abiathar; Iochanan and Ioachaz; Penuel and Chareph; Ioach and Ethan; and ma∣ny more. This answer of all the rest is best liked by Iunius, Erasmus and Sharpe, but is disliked by Gerhard and Mayer. Indeed if it were certaine that Zachary had two names, this answer would sufficiently cleare the doubt, but seeing the name whereby he was most knowne, (yea altogether knowne, for any thing written in the Scripture to the contrary) was Zachary, me thinkes St. Mat∣thew should not, leaving that name, call him by another, whereby he was not formerly called or knowne. I have beene briefe in all these answers, because I adhere to none of them all; if any desire better information concerning them, let him con∣sult with the Authours and places mentioned be∣fore, quest. 1. answ. 1.

Eighthly; Gerhard, Weemse, and Mayer, an∣swer [Answ. 8] that heere two Prophesies are joyned together by our Evangelist; and because I rather subscribe to this, then any of the other answers; I will there∣fore a little more enlarge it, then I have done any of the other. Here then observe with me these three things; namely

I. The mention of the thirty silver peeces here, is taken from Zachar. 11, 12, 13. and the buy∣ing of the field from Ieremiah. 32.7. &c. 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 transla∣tion 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 tryed, as I am tryed of them, and I tooke the thirty peeces, 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 Ieremiah, there is a field appointed to be bought, and the evidence is commanded to be put into an earthen Pot, and hidden for many dayes. And so the first words here used seeme to be taken out of Za∣chary, but the last out of Ieremy; who may be said to have bought a Potters field because

he bought a field, and caused the evidence to be laid up in a Potters pot.

II. The new Testament citeth two places out of the old oftentimes, to make up one testimonie; 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 pla∣ces collected out of the Psalmes, 69.17. and 109.1, So 1 Peter, 2.7. is made up of divers testimo∣nies out of the Psalme. 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 Ierem. 7.11.

III. The new Testament in citing of two Pro∣phets, expresseth him who hath y^e chiefe part of the testimonie; or, it is the manner of the new Testa∣ment, when testimonies are cited out of two, they leave out the one, and expresse onely 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 Esayes, the latter Zacharies, and yet they are cited, as if they were the words of Zacha∣ry. So Marke. 1, 2. As it is written in the Pro∣phet; this testimony is written both in Esay and Malachy, Behold I send my Messenger before thy face, &c. yet Matthew. 3, 3. Esay is onely cited, and not Malachy.

[Quest. 3] If it be thus, that this testimony of St. Matthew is made up of the saying of Ieremy and Zachary, then why doth St. Matthew rather cite Ieremy then Zacharie?

[Answ. 1] First, because Ieremiah was the most famous of the two, he is named, and the other omitted, and left to be searcht out by the diligent Reader.

[Answ. 2] Secondly the Evangelists scope is to give a rea∣son, 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 there∣fore it had not bene pertinent for the Evangelist to have brought in the testimonie of Zachary here.

[Object.] The testimony of this our Evangelist agrees nei∣ther to the place of Ieremy, or Zachary, but is dif∣ferent from them both. And therefore cannot be taken from them.

[Answ.] St. Matthew doth usually take liberty (so that he keepe him to the sense) to use other words, for the greater evidence to the thing intended. Jn the thirty pieces of silver given for Zachary, a poore price for one of that worth, was mystically set forth, how meanly the head of all Prophets, Christ IESUS should be valued: In that he was appointed to bring them to the house of the Lord, was set forth Iudas his bringing backe againe of his thir∣ty peeces to the chiefe Priests: and in that Ieremiah is commanded to buy a field, &c: is set forth the Potters field bought with this money to bury in.

VERS. 12.13. [Vers. 12 13.] And when he was accused of the chiefe Priests and Elders, he answered nothing. Then saith Pilate unto him, Hearest thou not, how many things they witnesse against thee?

What was Christ accused of unto the Gover∣nours by the Scribes and Pharisees, [Quest.] and chiefe 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 lawfull calling thereunto, Matth. 21. And

Secondly, that he made himselfe the Messias, Luke 23. Iohn. 17.10. And

Thirdly, that he affirmed, that he was the Sonne of God, yea equall to God the Father, Iohn. 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 obser∣vations (besides the law) and their superstitions, in the meane time receiving of sinners, and eating with them, and condemning the righteousnesse of workes, or salvation by or for workes, Matthew 5. Luke 15. Add

Sixthly, that he brake the Sabbath day, healing sicke and weake men therein, Matth. 22 Luke 6.13 l And

Seventhly, that he tooke 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 dayes, Iohn. 2. Matth. 26.

VERS. 19. [Vers. 19] When Pilate was set downe on the judgement seate, his wife sent unto him, saying; Have then nothing to doe with that just man: for I have suffered many things this day in a dreame, because of him.

§. 1. I have suffered many things in a dreame.] [Sect. 1]

Here it may be demanded, Is there any truth [Quest. 1] or certainty in dreames?

First, some of the Philosophers viz, Protagoras, [Answ. 1] with other Stoicks, answer hereunto, that all dreames are true; but this opinion is proved false by Dr. Willet vpon 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 dreames at all, as Xenophanes, Caliphonius, and the Epicures; for seeing all dreames were of the same nature, and some were vaine, and frivolous, all must be held to be so. Againe say they, if there were any certainty in dreames, they must proceed from some certaine causes: either God, or nature: but it is not like, Deum obire lectos dormientium, that God should compasse mens beds, when they are a sleepe and cast dreames into their minds; and nature is the cause of order, but in dreame•• there is confu∣sion and disorder. But the falsenesse of this Answer appeares by those which follow.

Thirdly, all dreames are not of one nature, [Answ. 3] therefore it followeth not, if some be vaine, that

all are. But of this by and by, in the second and third Question.

[Answ. 4] Fourthly, Gods providence watcheth over men both waking & sleeping; he passeth not from place to place, but beeing 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 certaine and setled causes: va∣riable and turbulent causes must bring forth the like effects: but true and divine dreames are most certaine, constant, and orderly, as proceeding from him who is the authour of order.

[Answ. 6] Sixthly, as there are some vaine and Phantasti∣call dreames procured by mens distempered hu∣mours, in their bodies, or their disordered and un∣setled imaginations in their mind; so there are Profound, divine, and holy dreames, (of which by and by) which have their evident significati∣on, and sure effect.

[Quest. 2] Againe we may move this Question, Whether any divine dreames have beene sent by God at any time unto heathens or no? or, whether Gentiles may have divine dreames?

[Answ. 1] First, some divide dreames thus; namely

I Jnto naturall dreames, which arise from our naturall constitution. And

II. Jnto diabolicall dreames, which are sug∣gested by the devill, and are delusive, and attrac∣tive unto evill. And

III. Jnto divine dreames, when the Lord by dreames doth admonish us either of something which is to be done, or to be be left undone: and thus he hath admonished both Iewes, Gentiles, and Christians; as we may see by these examples: God warnes Abimelech by a dreame not to touch Sara, and Pharaoh of the famine, and Nebuchad∣nezar of his fall, or humiliation and the wise men not to returne to Herod. He admonished Ioseph in a dreame to flee into Egypt, and Esaiah of the Babyl••nish Captivity, and Ieremiah of the de∣struction of the City. He admonished St. Paul in a dreame to goe to Macedonia, Acts. 16.9. and of the shipwracke and safety of him and his company, Acts, 27, 23, 24.

[Answ. 2] Secondly, God manifests and declares his will by visions and dreames oftentimes to the heathens; and that for a double cause; to wit,

I. To teach them, that his providence doth extend it selfe, and belong unto, both high and low, both those who are within the Church, and those who are without. And

II. For his Churches sake, unto whom he doth good oftentimes by the Ministery of those who are without the Church. And thus it is evident, both that there is truth and certainty in many dreames which heathens have, and also that some∣times they have dreames sent from God for the admonishing either of themselves or others, ei∣ther for the doing, or leaving undone some∣thing.

[Quest.] What may wee judge of this dreame of Pi∣lates wife?

[Answ. 1] First, some answer, that this dreame of Pilates wife, was diabolicall, or from the devill, as though he had laboured thereby to hinder the death of CHRIST, and consequently our salvation.

Secondly, some answer that her dreame was na∣turall, and neither from the Spirit of God, nor [Answ. 2] from Sathan, but was occasioned meerely by the things which she had heard before of CHRIST.

Thirdly, some answer that it was a divine [Answ. 3] dreame, viz. suggested by the Spirit of God. Indeed I verily beleeve that it was from the Lord imme∣diately, and that, both to admonish her and her husband Pilate, and also to serve for a further manifestation of CHRISTS innocencie;

VERS. 21, 22, 23. [Vers. 21 22, 23.] The governour answered and said unto them; whether of the twaine will ye that I release unto you? they said, Barrabbas. Pi∣late said unto them, what shall I doe then with JE∣SUS, which is called CHRIST? they all said unto him, let him be crucified. And the governour said, Why what evill hath he done? But they cried out the more, let him be crucified.

§. 1. And they said, Barabbas.] [Sect. 1]

A little before Immanuel Tremelius died, some that stood by desired to heare his Novissima, or last words, whereupon he cried out, Vivat Christus & pereat Barabbas, Let CHRIST live, and let Barabbas die; which was a joyfull speech, it shew∣ing that although he was a Jewe, yet now he dis∣claimed Iudaisme, and was unlike to these Iewes who cried, Let Barabbas live, and Christ die.

§. 2. Quid faciam, What shall I doe with [Sect. 2] JESUS who is called CHRIST?]

The scope of Pilates question was, that he might free CHRIST; whence it may be deman∣ded,

What did Pilate to deliver Christ? [Quest. 1]

First, he tooke 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 beene let loose unto them.

Secondly, he conjoynes Christ with wicked tur∣bulent [Answ. 2] Barabbas, hoping, that they would un∣doubtedly rather desire that Christ should be relea∣sed then he,

Thirdly, he confesseth that Christ is innocent, [Answ. 3] and pleadeth hard for him. And

Fourthly, when he cannot prevaile with them, [Answ. 4] he washeth his hands.

Why did Pilate all these things for Christ, or [Quest. 2] in his behalfe.

First, that he might be famous for a righteous [Answ. 1] governour, or, lest he should be accounted an un∣just Iudge: and thus after him did Festus, Acts. 25.16. and Faelix. Acts. 23.35.

Secondly, the motion of his owne conscience [Answ. 2] within did partly dreame him to these things, 2.14, 15.

Thirdly, his wife being admonished in a dreame, [Answ. 3] and sending to fore-warne him, was partly a cause, why he did these things for Christ; certainly hee did not altogether contemne the admonition of God. Now these three things were good in Pi∣late, but they were but such generals, as may be in any reprobate.

Fourthly, there was yet another cause, why Pi∣late laboured to release Christ, and that was, be∣cause [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 appeare unto all, that Christ suffered not death for his owne 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 condemnes CHRIST, deale justly indelivering him to be crucified i••to his enemies.

[Observ.] Whence we may observe, That a good incli∣nation is not sufficient in a Magistrate, without a constant resolution; or a Magistrate must desire to judgement, and nothing must cause them to doe 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 hin∣derances and many impediments. As for exam∣ple.

First, if they be weake and flexible, then they shall be overcome by importunate prayers and suites.

Secondly, if they be coveteous, then they shall easily be mislead with bribes, or hatred, or love, &c.

Thirdly, if they be ignorant either Iuris or facti, of the offence, or punishment alotted for such or such an offence, then they will most easily be deceived in judgement. And therefore it be∣hoves Magistrates thus to corroborate, and strengthen themselves; namely

I. With conscience and knowledge, both of the lawes of God, and of the lawes of the land. And

II. With circumspection, doing nothing rashly, but all things with mature deliberation. And

III. With an immunity, and fre••••ome from coveteousnesse, 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 speake not of him at this time.

[Answ. 2] Secondly, the chiefe Priests, and Elders of the Iewes; in whom two things are observable; viz.

I. Causa; the cause why they endeavoured and procured the death of Christ? and that was ambition: they loved the praise of men more then the praise of God, and y^e glory of the world, more then the glory of God, Iohn. 12.42. and 5.44. They saw that Christ derogated much from them, and spake much against them; and therefore they envy Christ, and frequently calumniate him.

II. Modus, the manner of procuring Christs death, and that was corrupt, for they suborne the people, and false witnesses, Read. Matth. 26.59. and 28.12. Wherefore we must take heed of su∣bornation.

Why may we not use this suborning of others, [Quest. 2] when it may stand us in stead?

I. because subornation is the practice of [Answ. 1] wicked men (1 King. 21.10.) and therefore if we would be esteemed righteous, we must not use this practice.

II. because truth seekes no corners, but [Answ. 2] delights to goe naked; and therefore this practice of suborning others argues a hatred of truth, and a love of falsehood.

III. because the suborning either of wit∣nesses, [Answ. 3] or, friends, or Judges, argues, either an evill cause, or, an evill mind.

Thirdly, the people were guilty of, and ac∣cessary [Answ. 4] unto the death of Christ: now in them two things are observable; namely

I. The cause of their sinne, which is two-fold; to wit,

First, in constancy; for not long before this, they would have made Christ a King, Iohn. 6.15. and strawed their garments in his way, Matth. 21.8. crying Hosanna, verse, 9: but now they cry, cru∣cifie him, crucifie him. And

Secondly, a desire of pleasing their Elders and Governours, who perswaded them unto this. Christ certainly was not odious unto the common peo∣ple, but yet whilest they basely seeke to please their high-Priests and Elders, they neglect both equity, their owne salvation.

II. The blacknesse, and horriblenesse of their offence; which shewes it selfe in these things; vi••,

First, they had two testimonies, from which they might, and ought to have considered some∣thing; namely

I. Diuine testimonies; as for example, a Pro∣pheticall speech, search the Scriptures, for they testifie of me, Iohn. 5.39 yea a living voyce from the Father and God of heaven, Matth. 3.17. yea the frequent presence and assistance of the blessed Spirit of God: and divers visions and apparitions of Angels, and the confession of the devill him∣selfe, Marke. 1.24. yea many times CHRIST let them see (if they would haue observed it) that the secrets of their hearts were not kept secret from him. Now these things they should seriously haue considered, before they had cried Crucifie him.

II. Humane testimonies were not wanting unto them, if they had observed them; and those were Christs workes: the workes (saith he) which I doe testifie of me, Iohn. 5.31. He cast out of de∣vils, he cured the sicke he quickned the dead, he enlightneth the blind, he opened the eares of the deafe, he (with his word) made his enemies to fall to the ground, be with his word appeased the raging of the Sea. Reade, Matth. 8. and 9. and 11.5, 6. and Iohn. 4.26. Luke. 5.17. and Iohn. 3, 2. Now these they ought to have considered. And

Secondly they preferred Barabbas before Christ, a murderer before the Lord of life, a seditious tur∣bulent person before the Prince of peace. When men (say they Iohn. 2.) are ••runke then the worst wine pleaseth the palat; so when men are drunke with sinne, and besotted upon, it then they will re∣ceive Theudas and Iud••s Galilaeus for the true Messiah, then they will thinke Simon Magus to

be the great power of God, and then with the Gergesens they will preferre their Hogs before CHRIST. And

Thirdly, they adjudge Christ unto death, de∣siring that he may be crucified, although they were not able to accuse him of any evill, or to wit∣nesse any evill against him.

[Sect. 4] §. 4. What evill hath he done?]

[Quest. 1] Pilate here propounds the question, Whether Christ have done any evill or not? And

[Answ. 1] First, he answers hereunto himselfe, that for his part he finds no evill in him. And

[Answ. 2] Secondly, Christ in answer hereunto appeales unto their owne conscience; which of you can ac∣cuse me of sinne, Iohn. 8. And

[Answ. 3] Thirdly, the common people once answered, He hath done all things well, and nothing amisse: And therefore there was great reason why Pilate should aske this question, and thus seeke to free CHRIST from their hands, and power.

[Quest. 2] What good did Christ?

[Answ. 1] First, in generall he did all things well, and many good things unto many.

[Answ. 2] Secondly, more particularly, when Christ lived on the earth he did many temporall good things, viz.

I. He healed and cured all diseases amongst the people. And

II. He cast Devils out of those who were pos∣sessed. And

III. He went up and downe doing good, the Lord being with him, Acts. 10.38. And

IV. He stilled the raging waves of the Sea. And

V. He sed those who were hungry. And

IV. He raised up the dead unto life. Now if there had beene no greater workes done by Christ then these, yet who would have lost such a trea∣sure and rich Magazin of all temporall blessings, if they could have kept it?

[Answ. 3] Thirdly, but besides these there were spirituall benefits, and inestimable graces bestowed by Christ upon all those who came unto him in sin∣cerity of heart, and are still held forth, and freely offred by him, unto all who with hungring affec∣tions long for him. The spirituall graces and be∣nefits which the Jewes might, and we may have by Christ are many, and great, and of unvalued worth: as for example.

I. Christ reformed Religion, and taught the whole counsell of God, And

II. He reconciled us unto God, that in him we might have peace. And

III. He caused Sathan to fall as lightning from heaven, and destroyed all his workes. And

IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified. And

V. He hath taken away the vaile, and laid o∣pen unto us a way unto the holy of holyes. And

VI. In him all the promises of God are yea and Amen. And

VII. Of his fulnesse we all receive grace for grace, Iohn. 1.16. And

VIII. By his Resurrection and Ascension, he hath sealed unto us our Resurrection and ascension (with him) unto life eternall. And therefore no wonder if Pilate saith, What evill hath he done? seeing he was no other but a rich treasurie of all grace and vertue.

§. 5. But they cried out the more, crucifie [Sect. 5] him, &c.]

It may here be demanded, [Quest] what manner of an∣swer this was, which the people gave unto Pilates question, in the former words?

First, it was an absurd reasonlesse answer: for [Answ. 1] Pilate enquires after CHRISTS fault, and they an∣swer they would have him punished: Hee saith, What evill hath he done, and they say Crucifie him: they object nothing against him and yet cease not crying to have him punished. And

Secondly, it was a troublesome, rude, unman∣nerly, [Answ. 2] and importunate answer, to desire a mans death, whom they could not justly taxe or accuse of any evill, yea to desire it with an unamimous consent, and to baule for it with one mouth and mind, and to answer (at least implicitely) ••e hath done no evill, but what of that? Let him notwith∣standing be crucified.

VERS. 24, 25, 26. When Pilate saw, [Vers. 24 25, 26.] that he could prevaile 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 an∣swered all the people and said; His blood be on us, and on our children. Then released he Barabbas unto them, and when he had scourged JESUS, he de∣livered him to be crucified.

§. 1. He washed his hands.] [Sect. 1]

How many sorts of washing of hands were there amongst the Jewes? [Quest.]

There were three sorts in use amongst them; [Answ.] viz. First, Pharisaicall and superstitious; now this was reproved. And

Secondly, Ordinary for outward decencie; and this was allowed. And

Thirdly, in token of innocencie, 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 innocencie, and so I will compasse thy altar.

§. 2. His blood be upon us, and upon our chil∣dren.] [Sect. 2]

What may we learne from this answer of the multitude? [Quest.]

First, we may learne hence the custome of the [Answ. 1] Jewes in capitall offences, viz; The Iudges and witnesses (when sentence of death was pronoun∣ced against the malefactor) did put their hands upon the condemned persons head, saying, Sanguis tuus super caput tuum; Thy blood be upon thine owne head. Now unto this the people have refe∣rence 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 ven∣geance of his innocencie fall upon us and our po∣sterity.

Secondly, we may learne by that which follow∣ed, that this their answer was of a deepe dye, and [Answ. 2] a loud crye. For in that great and terrible siege of Ierusalem 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 ta∣ken Captives; whereof 7000 were sent into Egypt, and some were slaine, and some reserved for triumph, and all those who were 16. yeares of age or under, together with many other of the com∣mon sort; Caesar sold for thirty a peny; 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 peny(o) 1.3 Jf the Rea∣der would see this illustrated to the life, and what heavie judgements followed the Iewes, after this loud crying cry of theirs, and how they were cur∣sed in their soules, and bodies, and persons, and land, and estates; Let him then read Mr. Weemse. his 4. degenerate Sonnes. Page. 328, 329, 330. &c.

[Answ. 3] Thirdly, we may learne hence, that sometimes God answers and plagues wicked men even accor∣ding to their owne wicked desires, and curses up∣on themselves. For the better understanding here∣of observe, that in the Market place in Ierusalem, close by Pilates house, stood a high seate or Tri∣bunall, made of faire stone curiously wrought, on which Pilate taking water, washed his hands be∣fore the people, saying, I am innocent of this mans blood; unto which the people cried, His blood be upon us and upon our children: which afterwards fell upon them (by Gods appointment) according to their owne wish. For in the same place, and close by the same seate, were two bloody massacres executed upon them, the one by Herod. [because they would not give him money out of their Trea∣sury (which they called Corban) for the making of a watercourse] and the other by Florus Gene∣rall of the common souldiers, and this was more cruell and barbarous by much then the former.

[Vers. 28 29, 30.] VERS. 28, 29, 30. And they stripped him, and put on him a scarlet robe: And when they had platted a Crowne of thornes, they put it on his head, and a reed in his right hand; and they bowed the knee before him, and mocked him, saying, Haile King of the Iewes. And they spit upon him, and tooke the reed, and smote him on the head. &c.

[Quest.] What may we learne from the passion, and suf∣fering of CHRIST upon the crosse?

[Answ.] The Lessons which we may learne hence are many; namely.

First, we may learne the intollerable anguish and paine that he suffered for us; Moses was not able to hold up his hands from morning untill night, but was glad to have a stone put under him, and his hands held up: how great then was our deare Saviours paine, who hung upon the crosse by the hands, all the weight of his body hanging upon his armes?

Secondly, Christ died an accursed death, Deut. 21.22. to teach us, that he onely takes away the curse from us, by his death making all those hap∣py and blessed who beleeve on him.

Thirdly, Christ in his death was lifted up on high, viz, on the crosse, that so all eyes might be upon him; according to his owne speech, when I am lifted up from the earth, I will draw all unto me, Iohn. 13.32. He was raised up, that all might looke upon him, as their onely preserver from the wrath of God, and reconciler unto God, and Doner of spirituall grace and heavenly glory.

Fourthly, Christ in his death hung betwixt hea∣ven and earth, in the midst, to shew that he is the onely Mediatour betweene God and man.

Fifthly, CHRIST hung in the aire, to shew that by his death he overcame Sathan, the Prince of the aire.

Sixthly, when CHRIST hung vpon the crosse, all his body was dyed with the blood which issued from his hands and feet and side; to teach us, that our sinnes (for which he suffered) was of a scarlet and bloody die, Esa. 1.18.

Seventhly, Christ in his death held downe his head, as it were offering himselfe to be kissed by us, thereby teaching, that he gave himselfe to death out of his unspeakable love towards us.

Eighthly, by the Crowne of thorne which was set upon Christs head, is shewed, that by his death he hath purchased a perpetuall Kingdome for us, and will make us all Kings with his Father, the King of Kings, Revel. 1.11.

Ninthly, his armes were stretched abroad in his death, as if thereby he would destribute unto us the benefits of his passion; or, to shew that now his armes were alwaies 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 Goliah; for as he with these overthrew the Gyant, so CHRIST by those overcame the Devill. 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 nailes wherewith Christ was fastened to the crosse, because by them the hand writing which was against us is taken away, and nailed unto the crosse. That is, as a creditour gives in the bond, and teares it in pieces, when the debt is payed, so by the nailes of Christs crosse, and by his suffering, the hand writing which was against us, is done away, and our sinnes pardoned, and our debts payed, 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 Iewes mocked CHRISTS offices; namely

First, his Propheticall office, in that place, Pro∣phesie who smote thee. And

Secondly, his Priestly office, in this Chap. vers. 42. He saved others he cannot save himselfe. And

Thirdly, his Kingly office in this verse, Haile King of the Iewes, Now we may observe further,

That as they mocked his office, so they also de∣spised his offices; For

First, they despise his Kingly office, We have no King but Caesar. Iohn 19.15. And

Secondly, they despise his Propheticall 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 Ceremoniall Law, they cannot be made partakers of Christ crucified; as is evi∣dent thus: That Sacrifice which was burnt with∣out the gate, the people cannot be partakers of (ac∣cording to the Leviticall Law) but Christ suffered without the gate; therefore the Jewes who cleave to the Ceremoniall Law cannot be partakers of it, Hebrew 13.12, 13.

[Vers. 34 35.] VERS. 34, 35. They gave him vineger to drinke, mingled with gall; and when he had tasted thereof, he would not drinke. And they crucified him, and parted his garments casting lots: that it might be fulfilled which was spoken by the Pro∣phets; They parted my garments among them, and upon my Vesture did they cast lots.

[Sect. 1] §. 1. They gave him gall in his drinke.]

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 drinke, 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.

[Vers. 38] VERS. 38. Then were there two Theeves cru∣cified with him; one on the right hand, and the o∣ther on the left.

[Quest.] What were the names of these two Thieves 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 mise∣rable Thiefe, 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.

[Vers. 44] VERS. 44. The thieves also which were cru∣cified 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 theeves mocked him, and St. Luke saith, onely one of the teheves mocked him?

[Answ. 1] First, some say that the Scripture speaking gene∣rally of any thing, by a figure called Synechdoche, doth attribute that to the whole, which is proper to some part onely; and so here ascribeth that to both the theeves, which agreeth but to one. Or

[Answ. 2] Secondly, it may be answered thus, That St. Mat. was an Hebrew, and the Hebrewes ordinarily, and usually put the plurall number for the singular, as Iudg. 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 Ionas 1.5. He went downe into the sides of the Ship, that is, to one of the sides thereof: and here, The theeves railed upon him, that is, one of the Theeves railed upon him. Or

Thirdly, it may be answered thus, that at the [Answ. 3] first both the evill doers did mocke Christ and of that time speakes St. Matthew, but afterwards one of them was miraculously converted, and the other alone mocked him; and of this time speakes St. Luke.

How doth it appeare that this thiefes repentance [Quest. 2] was true, unfeigned, and lively?

First, It is evident, that it was true, and unfeig∣ned [Answ. 1] thus: viz.

I. By his repreving his fellowes continued blasphemy.

II. By his acknowledging that Gods hand was just against them both, because of forme evil.

III. By defending the cause of JESUS, and boldly avouching that he was Innocent, when none of his Disciples durst speake.

Secondly, it is cleare, That his repentance was [Answ. 2] lively, and sprong 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 re∣member me when thou commest into thy King∣dome.

III. By Christs promise unto him, This day shall thou be with me in Paradise.

VERS. 45. [Vers. 45] Now from the sixth houre there was darkenesse over all the Land unto the ninth houre.

§. 1. And there was darkenesse, that is, the [Sect. 1] Sunne was Eclipsed.]

What is the Eclipse of the Sunne, or the cause [Quest. 1] of it.

The cause of it is, [Answ.] the interposition of the Moone betweene the Sunne and the Earth.

Why did this Eclipse continue so long, or why [Quest. 2] was the Sun hid from the sixth houre to the ninth; that is from 12. of the clock to three, which hap∣pens not in naturall Eclipses?

First, the Sunne was so long hid, as ashamed of [Answ. 1] the grosse and enormious impiety of the Iewes in crucifying the Lord of glory, and defiling their hands with innocent blood.

Secondly, the Sunne was long darkened, because [Answ. 2] the Sunne of righteousnesse was Eclipsed.

Thirdly, to shew the long darkenesse and blind∣nesse [Answ. 3] which was to come on the Iewes, for this foule offence.

Whether was this darkenesse 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 naturall Eclipse of the Sunne never hap∣pens [Answ. 1] (as the Astrologers say) but in the time of the

conjunction of the Sunne and Moone; which was not at the time of this Eclipse, the Moone being in the full.

[Answ. 2] Secondly, about the sixth houre, and so forward to the ninth houre, the Moone was together with he Sunne, in the midst of Heaven; but in the E∣vening shee appeared in her owne place, namely, in the East, opposite to the Sunne.

[Answ. 3] Thirdly, the Moone miraculously returning from the East towards the West, did not passe by the Sunne, and set in the West before it; but com∣ming to the place, and terme of the Sunne, went along with it, for the space of three houres, and then returned unto the East againe.

[Answ. 4] Fourthly, the naturall Eclipse of the Sun quick∣ly passeth away, but this Eclipse continued for the space of three houres.

[Answ. 5] Fifthly, the naturall Eclipse of the Sunne begin∣neth alwayes at the West, that is, that part of the Sunne which lookes towards the West is alwayes (in naturall Eclipses) first darkened, because the Sunne is more swif in his motion, then the Moone is in hers, and so overtaketh her; but here, although the Moone were in opposition to the Sunne, and distant from it, the breadth of heaven, yet it over∣tooke (by a miraculous swiftnesse) the Sunne, and so darkened first that part thereof, which lookes to∣wards the East.

[Answ. 6] Sixthly, in the naturall Eclipse of the Sunne that part thereof is first discovered and seene, which was first covered and obscured; but in this Eclipse, that part of the Sunne which lookes towards the East, was first covered, and last discovered. Jf the studious Reader would see these things illustrated, and more then these expressed and handled con∣cerning this unnaturall 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 darknesse 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 darkenesse over all the Region, or Land; which by our best Hebruicians is interpreted generally, of the Land of the Iewes; and their reason is this because if this darkenesse 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 onely in the Land of the Iewes but in Egypt, and in Athens, as testifieth Dionysius, and divers other Historians (s••ith Carthusian upon this place) doe testifie that it was in other Lands.

[Answ. 3] Thirdly, that it was overall the world I cannot imagine, for those who thinke so, extend it too far: neither dare I subscribe to those who restraine it onely to the Region of the Iewes, because on the o∣ther side, I conceive them to limit it too much: And therefore J thinke, 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 Sunne gives light, and is seene at once.

VERS. 46, 47. And about the ninth houre, [Vers. 46, 47.] Iesus cryed with a loud voice, saying, Eli, Eli, lamasabacthani, that is to say, My God, my God, why hast thou forsaken mee. 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 himselfe is the true God, blessed for ever? Hath God a God above him, whom he stands in need of for protecti∣on 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 goe 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 cals his Father, his God.

Secondly, Christ according to his divine nature, [Answ. 2] is very God, yea true God himselfe, 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] complaine?

First, negatively, the cause was not any impatien∣cy, [Answ. 1] or discontent of mind, neither any despaire, or dissembling, as some would have it. But

Secondly, affirmatively, the cause was an appre∣hension [Answ. 2] and feeling of the whole wrath of God, which seazed upon him both in body and soule.

Thirdly, Christ complained, because of Gods de∣lay, [Answ. 3] and differring of helpe and succour. Vrsin.

Whether did Christ truly complaine upon the [Quest. 2] Crosse, that he was forsaken of God?

First, we answer hereunto, That our blessed Sa∣viour [Answ. 1] bearing our sinnes in himselfe upon the Crosse, did verily feele Gods wrath in his soule, and truly complained in respect thereof, that he was forsaken of God: And this we confirme from himselfe thus, Our Saviour cryeth out and complaineth upon the Crosse; My God, my God, why hast thou forsaken me? which words were uttered in truth, and not in co∣lour or shew:* 1.4 as Athanasius saith [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] All things were done naturally and in truth, not in opinion or shew: And therefore Christ did feele himselfe in his soule for∣saken of God, that is, left comfortlesse of Gods Spi∣rit. If the Reader would see this opinion opposed and confirmed, let him read Dr. Willets synops. page 1142. sine, et 1433. et Cham. tom. 2. page 177.

Secondly, Fevardentius absolutely denies, that [Answ. 2] Christ did truly complaine upon the Crosse, that he was forsaken of God, and he gives this reason for his deniall; If Christ (saith he) were truly for∣saken of God, it would follow that the hypostati∣call union was dissolved, and that Christ was per∣sonally separated from God, for otherwise he could not have beene forsaken.* 1.5 (b)

I. We answer hereunto, If Christ had been to∣tally and eternally forsaken, the personall union must have been dissolvea: but upon this temporall dereliction

rejectiō, there followeth not a personall dissolution.

II. As the body of Christ being without life, was still hypostatically united to the God head, so was the soule of CHRIST, though for a time with∣out feeling ••f his favour: the dereliction of the one doth no more dissolve the hypostaticall union, then the death of the other: If life went from the body, and yet the Deity was not separated in the personall consociatio••, but onely suspended in ope∣ration: so the feeling of Gods favour which is the life of the Soule, might be intermitted in CHRIST, and yet the divine Union not dissolved.

III. Augustine doth well shew how this may be, when he saith [Passio Christi dulcis fuit divini∣tatis somnus, Lib. de essent divin.] That the passion of Christ was the sweet sleepe of his Divinity. Like as then in sleepe the soule is not departed, though the operation thereof be deferred: so in Christs sleepe upon the Crosse, the God-head was not se∣parated, though the working power thereof were for a time sequestred.

[Quest. 3] How can CHRIST be forsaken of God, himselfe being God, for the Father, Sonne, and holy Ghost are all three but one and the same God? Yea, how can he be forsaken of God, seeing he is the Sonne of God, and if the Lord leave not his Children which hope and trust in him, how can he forsake Christ his onely begotten Sonne who depended upon him, and his power?

[Answ. 1] First, by God here we must understand God the Father, the first person of the blessed Trinity, ac∣cording to the vulgar and common rule, when God is compared with the Sonne, or holy Ghost, then the Father is meant by this title God. Not that the Father is more God then the Son, for in dignity all the three Persons are equall, but they are distinguished in order onely, and thus the Fa∣ther is the first person, the Sonne the second, and the holy Ghost the third.

[Answ. 2] Secondly, our Saviours complaint that he was forsaken, must be understood in regard of his hu∣mane nature, and not of his Godhead; although the Godhead and Man-hood were never severed from the first time of his incarnation; but the God-head of Christ, and so the Godhead of the Father did not shew forth his power in his man-hood, but did as it were lye asleepe for a time, that the manhood might suffer.

[Answ. 3] Thirdly, CHRIST was not indeed forsaken of God in regard of his humane nature, but onely as it were forsaken; that is, although there were some few minutes and moments in which he received no sensible consolations from the Deity, yet that he was not forsaken, is clear from this place where he flees unto the Lord, as unto his God, as also from his Resurrection the third day after.(c.) 1.6

[Answ. 4] Fourthly, Divines say, that there are sixe kinds of dereliction or forsaking, whereof Christ may be thought to have complained: namely,

• I. By disunion of Person. And
• II. By losse of grace. And
• III. By diminution, and weakning of grace. And
• IV. By want of assurance of future deliverance, and present support. And
• V. By deniall of protection. And
• VI. By withdrawing of solace, and destituting the forsaken of all comfort.

Fifthly, it is impious once to thinke, that Christ was forsaken any of the foure first wayes: for the [Answ. 5] unity of his person was never dissolved, his gra∣ces were never either taken away or diminished; neither was it possible that he should want assu∣rance of future deliverance and present support, that was eternall God, and Lord of life. But the two last wayes he may rightly be said to have beene forsaken; in that his Father denied to protect and keepe him out of the hands of his cruell, bloody & mercilesse Enemies, no way restraining them, but suffering them to doe the uttermost of that their wicked hearts could imagine, and left him to en∣dure the extremity of their fury, and malice; and that nothing might be wanting, to make his sor∣rowes beyond measure sorrowfull, withdrew from him that solace he was wont to find in God; and removed farre from him all things for a little time that might any way lessen and asswage the extre∣mity of his paine.

Why is the prayer of CHRIST upon the Crosse [Quest. 4] set downe in Hebrew by this our Evangelist? Eli, Eli, Lamasabacthani?

First, the Evangelist doth this, that we may per∣ceive [Answ. 1] the bitter mocke that the Iewes used against Christ, saying, He calleth upon Elias, for in no o∣ther language the mocke will so appeare.d 1.7 But of this more by and by.

Secondly, this was done to shew Gods anger a∣gainst [Answ. 2] the Iewes; for it is a curse to the Church, for Preachers to speake to the people the mysteries of their salvation in an unknowne tongue, 1 Cor. 14.21. And therefore CHRIST now speakes in Hebrew which was once the Mother tongue of the Hebrewes, but now is not, neither was in Christs time understood by any but those who were Schollers, as J thinke.

The Papists say, that Calvin thought these [Object. 1] words of sorrowfull passion, to be words of de∣spaire, and that CHRIST despaired when he them.

But Calvin is farre from any such execrable and hellish blasphemy. [Answ.] For having by occasion of these words amplified the sorrowes and distresses of CHRIST in the time of his passion, he saith (Comment. in 27. Matth) That there were some who charged him that he said, these words were words of desperation, and that Christ despai∣red when he uttered them: but he curseth such hellish blasphemy, pronouncing, That how∣soever his flesh apprehended destroying evils, and inferiour reasons shewed no issue out of the same, yet there was ever a most sure re∣solved perswasion resting in his heart, that he should undoubtedly prevaile against them, and overcome them. Dr. Field of the Church, Lib. 5. Cap. 18.

The Iewes urge this place to prove that Christ [Object. 2] is not God, because upon the Crosse he cryed, That he was forsaken of God.

First, St. Hierome answers hereunto, that [Answ. 1] Christ did not onely pronounce these words upon y^e ••rosse but also divers others, yea not these of set purpose (as though he had beene forsaken of God indeed) but onely occasionally. The Father saith

(and the Jewes will hardly prove the contrary) that our blessed Saviour when he hung upon the Crosse sang the 22. Psalme, from verse 1, to verse 29. And therefore by these words, My God, my God, why hast thou forsaken me; our Saviour would not shew, that he was forsaken by God, but onely that he repeated and uttered these words together with the other verses of that 22 Psalm.

[Answ. 2] Secondly, Pet. Galatinus (Lib. 8. Cap. 18. page 343.) answers, that Christ spake these words, that thereby he might draw the Jewes to a serious con∣sideration and animadversion of his death and pas∣sion, which he underwent not for his owne, but for our sinnes.

[Answ. 3] Thirdly, what is the true meaning of these words, and how Christ was forsaken, is shewed before Question 3.

[Sect. 3] §. 3. They that stood there saith, He calleth for Elias:]

[Object.] The Papists object this place to prove, that the Scripture is not to be read by the Laity, or com∣mon people; arguing thus, When CHRIST upon the Crosse cryed, Eli, Eli, lamasabachthani, the people did not understand what he said, and there∣fore some say, He calleth for Elias. Ergo, the com∣mon sort must not read the Scripture in a known tongue, Bellar. de verbo Dei lib. 2. cap. 15.

[Answ. 1] First, St. Hierome (upon this place) saith, that these who say, he calleth Elias, were the Souldiers 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 acknowled∣ged by divers eminent Popish writers, which we shall name by and by) then th•• meaning of the Ar∣gument is this; Those without the Church (that is, Heathens) did not understand these words of Christ: Therefore those within the ••hurch (that is, Christians) may not read the word or Christ in a language which they understand. This is so ab∣surd a Consequence, that I will forbeare the refu∣tation thereof.

[Answ. 2] Secondly, some answer that they who said, He calleth for Elias, were the rude and ig••orant peo∣ple 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, then the mea∣ning of the Cardinals argument is this. There were some so ignorant among the Jewes and so ••ll read in the Scriptures, that they could not under∣stand Christ, when he uttered this sentence of the 22. Psalme in hebrew, Eli, Eli, lamasabacthani: And therefore none must read the Scriptures in a toung which they understand, but they of the Clergie although they be as able to read them in the Originall tongues, and to understand them as they of the Clergie are. This consequence being as absurd as the first, I passe it by.

[Answ. 3] Thirdly, Beza answers (upon this verse) that these who say, He calleth for Elias, and wee will see whether Elias will come, were Iewes and spake not this through ignorance of the Hebrew tongue, but out of propha••e wantonnesse, taking occasion hereby (according to their old wont) to mocke and deride CHRIST; as if they would say. When he cannot free himselfe he calleth upon Elias to helpe him, and deliver him. Now there is a proba∣bility of truth in this, for undoubtedly there were Iewes standing by as well as Gentiles, and in pro∣bability, some learned Iewes (who understood the Hebrew tongue, and the sense of the Hebrew text) as well as ignorant and unlearned. Now if this ex∣position be true, then the meaning of the Jesuits Argument is this: some understood these words of our Saviours, but profanely mocked, and wicked∣ly 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 en∣large it not. Yea this answer doth overthrow the Antecedent of the Argument, which affirmes that they who spake these words, Hee calleth for Elias, understood not indeed what Christ spake. And thus whether the place speake of Gentiles or Iewes, 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 Crosse [Eli, Eli, Lamasa∣bacthani] 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 followes 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 spake unto the people, and teached them, he then spake unto them in a tongue which they understood; which is so evi∣dent from the Gospell that no Papist dare justifie or maintaine the contrary. Yea upon the Crosse, when he spake unto the Thiefe he spake unto him in a language which he understood. And

III. These who stood about CHRIST, and spake these words were mockers, persecuters, and enemies; and therefore it followes not, these un∣derstood not what was said, therefore none must read the Scriptures. And

IV. These through affected or wilfull igno∣rance (or at least for want of teaching) under∣stood not what CHRIST here said, therefore none by reading of the Scriptures in a knowne tongue must learne what CHRIST saith unto them, fol∣lowes not. And

V. It was not all that were about the Crosse, or about CHRIST on the Crosse, that said these words, Hee calleth for Elias, and therefore it fol∣lowes not, that none of the Laity, must read the Word in a knowne tongue, verse 47. it is said, Some of them said, &c. not all of them said &c. Now a particularibus ad universalia non valet consequentia. Some could not say Shiboleth, there∣fore none must say Shiboleth, is an Argument which deserves a lash.

VI. It may be that these who mockingly said; Hee calleth upon Elias, were Scribes and Phari∣sees (and it is hard if I should affirme 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 CHRISTS words; and therefore no Priests or Church-men may read the Scripture, nor understand it.

[Object. 2] The Papists object this place further to prove In∣vocation of Saints; arguing thus, This invocating of Saints was held; and practised by the Jewes, as appeares 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 ex∣ploded out of the Schoole of Christians. See Bp. Mort. app. Lib. 3. Cap. 7. §. 2. page 374.

[Answ. 1] First, to prove the invocation of Saints, from Christs invocating of his Father is too too grosse.

[Answ. 2] Secondly, to invocate the Saints was the opinion of the Iewes; and therefore may be held by the Christians is a very bad conclusion. For themselues will not say, that all the opinions maintained and held by them, either ought, or may lawfully be maintained by us.

[Answ. 3] Thirdly, for a Papist to prove Invocation of Saints from the practise of the Iewes, before Christs ascension is a very unadvised enterprise: for either

I. Before Christs ascension the soules of the Saints were in heaven; and then Limbus patrum fals to the ground. Or else

II. They were not in heaven, but in Limbo pa∣trum; and then the Iewes erred in this opinion: for (according to the doctrine, and tenet of the Church of Rome) the Saints were not to be prayed unto, untill 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 heare 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 glasse; but not so when they were in Limbo patrum. And therefore J conclude, If the Saints were in Heaven before Christs ascension, then the Papists erre, in their opinion of Limbus Patrum, if the Saints be∣fore that time were not in Heaven, then the Iewes erred, in their opinion of the invocating of Saints, and if the Iewes erred herein, then this will prove but a lame Argument, the Iewes erroneously pray∣ed unto the Saints, when they could neither heare nor helpe, nor pray for them, and therefore Chri∣stians may maintaine it now; yea if this Argu∣ment be good, the Iewes prayed unto the Saints in the time of the Old Testament; and therefore Chri∣stians may in the time of the New; then so is also this, The Iewes believed that the Saints were then in Heaven, in the glorious presence of God; and therefore Christians should beleeve so also, which is contrary to the beliefe 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 Souldiers; and of this opinion was St. Hierome (saith Salmeron) as being the common opinion; yo•• also their own Maldonate, and Iansenius. Now if this be true, then the foresaid Argument is but heathenish [viz. The Heathens thought that Christ prayed for helpe unto the Saints; therefore Christians may be of the same beliefe] For the Heathens (wee know) did invocate many Gods. Or

II. These were Iewes; now admit we that they were; then they must either have beene,

First, of the vulgar sort and ranke, and then we may thinke, they erred, by reason (which Mal∣donate noteth) of their ignorance of Scriptures; and so the Argument is unreasonable, which hath no better patronage then Ignorance. Or

Secondly, they were of the literate, and learned Iewes; and if so, then they were spoken either

I. In earnest, now suppose this (though there is no proofe of it, and that it is denied by the Popish Doctors) yet doth it not necessarily concerne the Invocation of Saints departed, but of the living; because some Jewes held an opinion (as Arias Montanus observeth) that Elias yet living did sometimes appeare unto men: And so the argu∣ment is insufficient, concluding an Invocation of the dead from the invocation of a person living. Or

II. These words were spoken by the learned Iewes in scorne 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, be∣come by foure necessary suppositions, either Hea∣thenish, or childish, or impertinent, or ridiculous, (Bp. Mort. App. Lib. 3. Cap. 7. §. 3. Page 375.)

VERS. 48. And straightway one of them ran, [Vers. 48] and tooke a sponge, and filled it with vinegar, and put it on a Reed, and gave him to drink••.

Why did they give this sharpe, [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 calice vini, A graine of frankin∣cense in a cup of wine (Maimon in Sanhederim. Cap. 13.) And this they did give to cause a gid∣dinesse in the condemned persons head, that thereby he might be lesse sensible of the paine. St. Marke calleth this C••p, Wine mingled with myrrhe, Mark. 15.23. This and thus the Iewes were wont to doe, but the Souldiers here in moc∣kery mingled Vinegar and Gall with it, verse 34. of this Chapter: And afterwards gave him a se∣cond cup in derision, when they tooke a Sponge, and filled it with Vineger, and put it on a Reed, in this verse, St. Marke in the first Cup mentioneth the custome of the Iewes, which in it selfe had some shew of compassion; for the ground of this cu∣stome was taken from that, Proverb. 31.6. Give strong drinke unto him that is ready to perish. St. Matthew here mentioneth onely their wicked mixture, contrary to the received custome, 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 Scrip∣ture put for death it selfe. Father if it may be, let this Cup passe from me, verse 39. Chapter 26.

VERS. 51, 52, 53. And beheld the vaile of the Temple was rent in twaine, from the top to the bottome, [Vers. 51, 52, 53.] and the Earth did quake, and the Rocks rent, and the graves were opened, and many bo∣dies 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 Rockes rent.]

[Quest.] What may we observe from this renting of the Rocks, or what did it signifie?

[Answ. 1] First, the renting of the Rocks is a signe 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 indure 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 soule of CHRIST was loosed from his body by death (ac∣cord••••g to that prediction, that he should be cut of from the land of the living, Esa 53.8.) the Rocks [Answ. 4] were rent.

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 Messias onely, our Saviour saith, If these should hold their peace, the stones would speake: Which was truly accomplished at this time, for when the Disciples durst not speake, the stones did, by renting in two, preaching Christ to be the true promised Messias.

[Answ. 5] Fifthly, this renting of the Rocks doth accuse the obstinacy and hardnesse of the Iewes, who were more obdurate and flinty then the very Rocks, for those rent, at this horrible murder of the Lord of glory, but they neither relented at it, nor repented them of it. Read Zach. 7.12. and Ierem. 5.3. and Es••. ••.10.

[Answ. 6] Sixthly, this renting of the Rocks doth shew how God in his anger, doth not powre out his whole indignation, out remembers mercy. He who rent the Rocks in pieces, could as easily have de∣stroyed the whole people of the Iewes, and redu∣ced them unto nothing; but he rather desired to shew the mightinesse of his power in the inani∣mate creatures, & the unspeakablenesse of his mer∣cy in yet offering salvation to so unworthy & wic∣ked a generation. In this place we read how the earth was shaken and moved, yea how it cleft and gaped, but we read of none who were swallowed up therewith, the Rocks are rent, but men are not torne in pieces, though harder and more obdurate then the Rocks: the graves open that the dead may arise, not that the living may be swallowed up for so great and horrible wickednesse as they had com∣mitted.

[Answ. 7] Seventhly, from this renting of the Rocks, let us learne to rent our flinty hearts by true and unfaig∣ned repentance, Ioel 2.1••. lest in the day of judge∣ment for our impenitency and hardnesse of heart, we be forced to cry and call to the Mountaines to fall upon us, and to the Hils 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 soules after they are departed, may returne on earth again and appeare unto men, & this opinion they would ground upon this place, arguing thus; At the Re∣surrection of Christ many rose againe; and there∣fore the soules of dead men may returne againe.

First, we deny not but God is able to raise the [Answ. 1] dead unto life, and to send a Spirit backe unto the earth againe 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 doe more then he is willing to doe] nor from an extraordinary worke to an ordinary, he doing divers rare and admirable things sometimes upon some speciall occasion, which he will not ordinarily doe.

Secondly, to the place objected we answer, that [Answ. 2] their soules did not onely appeare, but their bodies also were restored unto life. And therefore the Ar∣gument followes not.

Thirdly, those who were raised did not fore∣warne [Answ. 3] the living of any judgement to come, or command them to doe this or that for the deads s••ke, viz. either to pray for them, or to goe on pil∣grimage to some Saint, &c. which is the ordinary and usuall charge of the Popish Spirits. And there∣fore they have from this place but a bad foundati∣on to build their apparition of Spirits upon.

Fourthly, these in the text were raised up for these [Answ. 4] ends; namely,

I. To confirme Christs Resurrection from death unto life.

II. To confirme our Resurrection by Christ, God the Father shewing hereby unto us, that Christ by his death had overcome, and destroyed death to the faithfull, and that at the last day their soules and bodies shall be knit together and live with God and Christ for ever.

VERS. 54. [Vers. 54] Now when the Centurion and those who were with him, watching Iesus, saw the Earth∣quake, and those things which were done, they fea∣red greatly, saying, Truly this man was the Son of God.

We shewed before how Fevardentius affirmes, that Christ did not truly complaine that he was forsaken of his Father, verse 46. and we answered one of his Arguments in that place. He now sum∣mons up the Centurion and watch against us, ar∣guing further thus from hence, [Object.] for the confirming of his assertion. The Centurion, notwithstanding Christ so complained and cryed out, yet confesseth thus of him, This truly was the Sonne of God, and a righteous man: and therefore he was farre off from imagining that Christ was forsaken of God, Fevardent, Page 474.

First, the Centurion being a Romane understood [Answ. 1] not the language, wherein Christ complained, cry∣ing out, That he was forsaken.

Secondly, the Evangelist here plainly sheweth, [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 Sonne 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 hypostaticall u∣nion was not thereby dissolved (as we shewed be∣fore, verse 47.) but as the soule of Christ being parted from his body, was separated onely from it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, locally not hyposta∣tically, Damasc. lib. 3. de fid. Cap. 27. And as the soule ceased working in the body, and yet was not divorced in the personall being from the bo∣dy: so the filiall union was not dissolved, though the effectuall feeling were for a while discontinued.

[Vers. 59 60.] VERS. 59, 60. And when JOSEPH had taken the body, he wrapped it in a cleane linnen cloth, and laid it in his owne new tombe, which he had hewed out in the rocke, and he rolled a great stone to the dore of the Sepulchre, and departed.

For the understanding of these two verses, we must observe, That as often as the Jewes buried any, they were wont to role a great stone to the mouth of the Cave: and now the cave or vault it selfe they termed from the act of buriall, Keber, which sig••ifieth a place of buriall; or from its forme, Magnara, a denne, or Cave. The severall cels or receptacles in which the body was laid, they called Cucim, graves, or tombes, and the stone they named Golel, a rolling stone. These Caves or vaults the wealthier sorts would paint, garnish, and beau∣tifie at the mouth or entrance of them: whence commeth that phrase, Sepulchra dealbata, pain∣ted tombes.

VERS. 63. Sir we remember, that that seducer or deceiver said, while he was yet alive, After, [Vers. 63] three dayes I will rise againe.

These wicked Scribes and Pharisees call Christ a Seducer, and Deceiver, [Quest.] now how doth it appeare that he was no such person?

First, it is evident thus, If we looke upon Mo∣rall [Answ. 1] things, he was the Master of all morall vertues.

Secondly, if wee looke upon divine things, he [Answ. 2] was given to one God, and after the manner of the Iewes worshipped one God. And although hee did not worship this God with the sacrifices of sheepe and oxen; yet he did with the sacrifices of a pure mind, which sacrifice the Lord much rather accepts of. And

Thirdly, it is cleare from his Miracles, for they [Answ. 3] shew his divinity. And

Fourthly, it is manifest, because he seduced us not [Answ. 4] by his doctrine; for he both did, & spake all things well, teaching us nothing contrary to the law of God, Euseb. lib. 3. de demonstr. evang. Cap. 4, 5.

Notes

• l. 1.1

  Ezech. 18.21. Zach. 1.3. and Acts 3.19.
• * 1.2

  Sect.
• (o) 1.3

  Pa∣triarches, pilgrimage pag. 48. fine.
• * 1.4

  Athanas. ad Apolli∣nar.
• * 1.5

  Fevardent Page 437. confut. ••.
• (c.) 1.6

  Vide Muscul. s Page 603 a. qu. 2.
• d 1.7

  Weemse