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.

CHAPTER XI.

[Vers. 1] VERS. 1. And it came to passe when Iesus had made an end of commanding his twelve Disciples, he depar∣ted thence to teach, and preach in their Cities.

[Sect. 1] §. 1. When hee had made an end of commanding his Disciples.

[Observ 1] OUr Saviour here expressly teach∣eth us, that the commission of preaching is a command: and therefore wo be unto him that (being called thereunto) neg∣lects it. 1 Corinth. 9.16. The worke of preaching neither hath his beginning from us, (for God commands it, and it is his service) neither ends in us; the end thereof beeing to call and reduce Children unto their Fathers (Malach. 4.6.) and wee but Gods labourers sent into his Vineyard, to gather in his vintage. Math. 9.38.

[Quest. 1] What is here required of Ministers?

[Answ.] They must acknowledge the necessity of preach∣ing, and the injunctions of God; who hath en∣joyned.

First, Quod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That they must preach, as in this verse. And

Secondly, Quid, what they must preach? the words of life. Acts. 5.20.

Thirdly, Quibus, To whom they must preach? The Apostles must preach to the lost sheep of the house of Israel. Mat. 10. and to all Nations. Mat. 28.20. Pastours must preach unto that flocke which is committed unto their charge. Acts. 20.28.

Fourthly, Quando, When they must preach? In season, and out of season. 2. Tim. 4.2.

Fiftly, Quomodo, how they must preach? as be∣comes the Oracles of God. 1 Peter. 4.11. And therefore Preachers must be made all things to all men. (1 Corinth. 9 19. &c.) if by any meanes they may winne any: they must be meeke, long-suffering, and gentle. (2 Timoth. 2.24) and en∣dure al things so long as they may preach Christ. Philip. 1.15.19.

What is here required of people? [Quest. 2]

They must acknowledge the necessity of hea∣ring: Preaching is a Relative word, [Answ.] and cannot goe without his Correlate: a man cannot be a Preacher except he have hearers, unlesse people would have us to doe, as blind Bedaes boy made him doe, Preach unto the Stones, which Christ never required of us, but onely enjoyned us to preach, when we had some to Preach unto.

But it will be objected, [Object.] people are no where commanded to heare; and therefore where there is no command to heare, there is no necessity of hearing.

First, a command here is needlesse; if a Trea∣sure [Answ. 1] be offred unto a poore man, or meat unto a hungry man, or drinke unto a thirsty man, or Clothes unto a naked man: what necessity is there to command them to take them, when their ne∣cessity requires them? yea they who have any tast of the word at all (which was sweeter to Davids taste, then the honey or the honey comb) will de∣sire it. Acts. 13.42. and receive it with joy.

Secondly, wee have both Comminations and [Answ. 2] cautions in the word of God concerning hear∣ing: and therefore there is implicitely a com∣mand to heare. Proverb. 1.24. &c. All those are

greevously threatned, who will not heare, yea because they would not heare. Mat. 10.15. Our Saviour saith, It shall bee more tolerable for Sodome, and Gomorrha at the day of judgement, then for that Citie, which will not leare the word, when it is offred unto them. Mat. 22.7. Those who were invited to the Marriage of the Lambe, are slaine because they would not come. Besides these Comminations denounced against all those who will not heare, we have a caution given to all those who doe, Luke 8.18. Take heed how yee heare.

[Sect. 2] § 2. In their Cities.

The Evangelist here by their Cities meanes the Cities where the Apostles had first preached.

[Observ.] Whence Note, that the Preaching of the Mini∣sters, is to be perfected by the preaching of Christ.

For if the word preached by them bee not mixed with faith, which is imprinted by Christ, it profits not. Hebr. 4.2. And therefore our Sa∣viour sends them before his face (Luke 101) that is he sent the Apostles before, intending himselfe to follow after, because their preaching without his was but in vaine: Man onely working upon the eare, but Christ upon the heart, and that by his holy Spirit.

[Quest. 1] Doth not this derogate from the dignity, and excellency of the Ministerie?

[Answ.] Nothing at all: for Christ doth not worke up∣on the heart by a worke separated from the Mi∣nistery of the word, but by the Ministery of the word; the preaching of the word being an Instrument (as the Sacraments also are) to convay grace unto us, or to worke grace in us: and hence Christ makes us able Ministers. (2 Cor. 4 6.) and waters that which wee plant.

[Quest. 2] Who are here to be blamed?

[Answ. 1] First, they who seeke for Christ without the Ministery of the word; or they who hope to find Christ, although they sleight and neglect the word preached unto them.

[Answ. 2] Secondly, they are faultie on the other side, who rest in the Ministery of the word, without Christ. And therefore,

I. They who desire to be made partakers of Christ, must seeke the word, receive the Ministers thereof, and embrace the preaching of the Go∣spell. II. They who heare and receive the word, must yet further expect, and desire, that Christ by the internall operation of his Spirit, would work upon their hearts, in, and with his word.

[Verse 2.3] VERS. 2, 3. Now when Iohn had heard in the Prison the workes of Christ, he sent two of his Disciples, and said unto him, Art thou hee that should come? or doe wee looke for another?

[Sect. 1] § 1. When John had heard in the Prison.

[Observ.] In the eleventh verse of this Chapter, our Savi∣our saith, there was no greater amongst the sonnes of men then Iohn the Baptist, and yet he is cast in∣to Prison; To teach us,

That the greatest, and best, and deerest of the Children of God are subject to affliction. Reade Acts. 14.22. and 2. Timoth. 3.13. and Hebr. 12.8.

Why are the best, and most holy afflicted? [Quest. 1]

They are afflicted for a fourefold respect, [Answ.] or consideration; namely,

First, Respectu sui, in regard of themselves: there is in all (even the best) a roote of sinne, and ther∣fore our hearts must bee plowed up by the Coul∣ter, and Plow-share of affliction, that so the root of sin may be cast out. Ierem. 4.4. Winter corrects and helpes the overflowing, and abounding of humours; and the fore-skinne is to bee cut off. Deuter. 30.16.

Secondly, Respectu Dei, in regard of God; that thereby he may shew himselfe to be the Phisition of his Children; yea, and that not onely a wise, but also a just Phisition.

It may here be objected, [Object.] that God can cure without meanes; and therefore what need hee afflict us? seeing hee can rectifie whatsoever is a∣misse in us (if hee please) without affliction.

It is true, [Answ.] that God can preserve life without bread, but yet hee will rather do it by bread: and he can cure and heale us without meanes, but he rather workes by meanes; and hence it is that the Lord afflicts, because it is one of the ordina∣ry meanes whereby he workes: Here observe that the Lord hath a threefold meanes, whereby hee doth convert sinners, and cure sicke soules, to wit,

I. The outward call of his word preached to the eare. And,

II. The inward motions of his Spirit, work∣ing upon the heart. And,

III. Afflictions, either corporall inflicted upon the body, or spirituall, upon the soule, by reason of sinne: for sometimes God wounds the body with sorrow, and sometimes the soule for sinne. And therefore this beeing one of the ordinary meanes, whereby God weanes his Chil∣dren from sinne, he will not sometimes withhold it from the best, and those who are best beloved by him.

Thirdly, Respectu impiorum, in regard of the wicked, that they may bee justly confounded, who enjoy peace, and yet will not obey. When the wicked see the righteous, (who are carefull to please God, and fearfull to offend him) under the rod and subject to some (sometimes sharpe) affliction; and themselves spared; they are left without excuse, and at the day of judgement shall not bee able to answer one word for a thou∣sand; who would not obey that gracious God that dealt so favourably with them, in sparing them, when he punished, and corrected those who were much better.

Fourthly, Respectu, vitae futurae, in regard of the life to come: because the Crowne of thornes is the way to the crowne of glory; and affliction to felicity, Rom. 8.17. and 2 Tim. 2.13. Hence wee heare Abel to be persecuted of Cain; Isaac of Isma∣el, Iacob of Esau, Ioseph of his bretheren, the Israe∣lites of Pharaoh, yea Christ of the Jewes. And therefore reason there is we see that the righte∣ous should bee afflicted, and justice in the afflict∣ing of them.

How may we know whether wee be righteous [Quest. 2] or wicked? Children or Bastards?

[Sect. 1] First, if the Lord suffer us to runne without a bridle, or with the reines loose upon our necks, and to follow our owne wils, and wayes: then Vae nobis, Woe be unto us; for our portion, will be the portion of Dives, and that same dismall and direfull ditty, will resound in our eares, which was sounded: Thou in thy life receivedst thy pleasure; therefore now thou art tormen∣ted, Luke 16. Such as these have their portion in this life, Psalme 17.14. there being nothing prepared for them in the life to come, but mise∣ry and torment.

[Answ. 2] Secondly, if prosperity doe so fill our hearts, that we either lesse perceive, or lesse follow the motions of the Spirit; then certainely it is dangerous, that we are bastards and no sonnes.

[Answ. 3] Thirdly, if we are sensible of affliction, but yet remaine hard hearted, never a whit softned nor suppled by affliction; then certainly we are no sonnes, but bastards. Affliction, (as was said before) is but a meanes, or instrument of con∣version; and therefore not all, who are sorely afflicted, are surely converted; affliction & con∣version not being Termini convertibiles.

[Quest. 3] What is required of us in affliction, and the Crosse?

[Answ.] Wee must not decline, or refuse the Crosse; but rather rejoyce, (when with Iohn Baptist) wee suffer for Christ, or the truth, Iames 1.2, 10. that being the crowne of life, Ianus 1.12. We must labour to learne our Christs Crosse, and bee in∣structed by our afflictions; learning thereby: First, in generall, to be humbled under the migh∣ty hand of God, (1 Pet. 5.6.) acknowledging his hand in our afflictions.

Secondly, more particularly, wee must learne by affliction, to be bridled from sinne, and our owne will; to abstaine from evill and our owne wayes. And,

Thirdly, we must labour under the Crosse for a certaine union, and conjunction with Christ in the covenant of love and mercy.

[Sect. 2] §. 2. The workes of Christ.

[Quest. 1] What workes of Christ did Iohn heare of, and how did he heare of them in prison?

[Answ.] Saint Luke doth plainely shew, Chap. 7. For,

First, hee raised a young man from death unto life, verse 12. &c. with the admiration of al that heard of it, verse 17.

Secondly, Iohns Disciples bring him word of this unto the prison, verse 18. whence hee sends two of them backe unto Christ, verse 19.

Thirdly, some thinke, these things are to bee applied to the present time: As if this our E∣vangelist would say; Iohn hearing, that even now Christ wrought many great miracles, laid hold of this fit, and seasonable time, to send unto Christ, both for the confirming of his Disciples, and the people also, that Iesus was the Christ: But of this afterwards.

Wee may here observe, that Christ wrought many things, and great miracles, before Iohn was cast in prison; which the Baptist heard not of, being distracted, or encumbred, with his owne worke of preaching and baptizing: but now being in prison, and not suffered publikely to preach, he hath leasure to heare of the workes of Christ: To teach us;

That the prison doth administer time to hear [Observ. 1] of Christ;* 1.1 or affliction doth afford opportuni∣ty unto spirituall duties: when men are (as Iohn now was) cast into prison, or deprived of their sight, or disinabled through sicknesse or weaknesse to worke; they have the more time, and leasure to pray, and meditate, and examine themselves, and the like: As appeares thus.

First, affliction takes away the quiet of the flesh, and presseth us downe, and constraines us to complaine, and makes us sensible of Gods hand, Psalme 30.6.7, 8. And therefore ministers unto us, occasion and opportunity of doing good, and of humbling our selves before the Lord.

Secondly, affliction removes carnall impedi∣ments from us; as for example. I. If we be de∣prived of riches, then we have the lesse molesta∣tions, and distracting cares. II. If we be depri∣ved of health, that wee cannot labour; then wee have the better opportunity to reade, heare, pray, and the like: It had beene well for Mar∣tha, if shee had beene sicke; for then shee would have had leasure to have heard Christ; but being well, shee was troubled about so many things, that shee had no time to heare. III. If wee be deprived of liberty, then with Iohn, wee have more leasure to heare of Christ.

How may wee know, whether affliction bee [Quest. 2] profitable for, and unto us, or not?

First, if it drive us unto Christ, as unto our [Answ. 1] onely Provider, Protector, Physician, and safe∣guard, it is then an argument, that it is good for us.

Secondly, if leasure and opportunity being [Answ. 2] given, for the performance of spirituall duties, and religious exercises, wee doe not use it unto valne and foolish pleasures, or idle thoughts, or wicked plots, or the like; but to heare of Christ, and to serve him, and to be more and more re∣newed in the inward man: Then we may confi∣dently hope, that wee are better by affliction; and that affliction is good unto us.

Wee may observe hence againe: Iohn being in prison, was excluded, and shut out of the pre∣sence of Christ: hee could not now come unto him, but he could heare from him; and although hee were caged and hindered from comming a∣broad, yet not from the hearing of the Gospel, for that penetrates the prison: When he was in pri∣son, be heard of the great workes of Christ. To teach us:

That the Gospel penetrates into the most [Observ. 2] close, and hidden places. The word (wee see) comes to prisons, (Act. 5.19. and 16.26.) the word penetrates into the hearts of those, who deride and mocke it, Act. 2.37. the word comes to Ner••••s Palace, Philip. 1. And divideth betwixt the marrow and the bones, Hebr. 4.12. yea, it flies through the whole world, Rom. 10. And is the mighty power of God unto salvati∣on, Rom. 1.16. Psalme 45.4.

How may this History of Iohns incarcerating [Quest. 3] be profitably allegorized?

If we consider this literall History Allegori∣cally [Answ.]

it is an exemplar of our Conversion: For

First, by nature we are free from Christ, Rom. 6.18. Then,

Secondly, we are imprisoned under the Law, and spirit of bondage, Rom. 8.35. being depri∣ved of all true comfort. Then,

Thirdly, wee heare of Christ by the heare, Iob 42:5. In a darke speaking, 1 Corinth. 13. Then

Fourthly, wee receive a message of comfort, 2 Cor. 3.18. being assured by the Spiris, that Christ is our Lord, and our God.

[Sect. 3] §. 3. Hee sent two of his Disciples.

[Quest. 1] What two were these, whom Iohn sent unto Iesus?

[Answ. 1] First, they are no where named, and therfore hard to define, or positively to name.

[Answ. 2] Secondly, it matters not much to know, what their names were.

[Answ. 3] Thirdly, but because some name them, and affirme these two to be the same, which are men∣tioned, Iohn 1.40. I answer, that certainly, these two were not those two: The two mentioned there, are Andrew and his companion, which could not be these two sent from Iohn to Christ, as appeares evidently thun. I. These two, (at least one of them) remained with Christ, and were his Disciple. And therefore; II. They could not doubt of Christ, which followed him. And III. The great rumour and report of Christs miraculous workes (which is judged to be the cause of the sending these two Disciples unto Christ) was long, after Andrewes departure unto Christ, Iohn 3.26.

[Quest. 2] Why did Iohn send these two Disciples unto Christ?

[Answ.] Many reasons are given hereof, which may be reduced unto these three heads; namely,

First for his owne sake. II. For his Disciples sake. III. For Christs sake.

First, Iohn sent (when he was in prison) unto Christ, Suâ c••i••sâ; for his owne sake, or in regard of himselfe; and that either,

I. Because hee was ignorant, whether hee of whom he heard so great things were the Messias, and Christ, or not; for although he knew, that the Messiah was now to come, (yea was already come) yet hee did not know him by his face, neither could particularly point at the person, untill by the Spirit, hee was taught which was hee, Iohn 1.31.33. Thus Tertull. & Iustin. answer. But to this I answer, that Iohn could not now be ignorant of Christ, because the Spi∣rit had shewed him which was he, Iohn 1.31.33. and 3.29. And hee that was a Prophet, yea the Prophet of Christ in the wombe, could not bee ignorant of him, after hee had published, and proclaimed himselfe unto the world. Or,

II. Because now being in persecution hee was fearefull: Nam Spiritus sanctus posiquam auctus in Christo, a Iohanne disessit; (Tertul.) For the Spirit of God had departed from Iohn unto Christ; or at least, the more Christ increased in Spirit, the more Iohn decreased: according to his owne words: Hee must increase, but I must decrease, Iohn 3.••0. To this I answer these things: to wit,

First, If wee (even all the faithfull) have re∣ceived, and doe daily receive of his fulnesse, (Iohn 1.16.) then the Spirit is increased (being increased in Christ) rather then diminished, or decreased: and therefore it followes not, that because the Spirit was increased in Christ, there∣fore it was decreased in Iohn.

Secondly, the Spirit was given to David, and taken away from Saul; not ab penuriam Spiritûs, for any want or defect in the Spirit, (as though it could not have inspired them both, and that sufficiently and abundantly) but because Saul was rejected: Now I know the Reverend Fa∣ther, and Father which I reverence, will not say that Iohn was so.

Thirdly, Iohn was not incarcerated, or cast into prison, for the profession of Christ, but through the hatred that Herodias bare unto him: And therefore there was no need that he should feare persecution, for the confessing and acknow∣ledging of Christ.

Fourthly, if Iohn had feared persecution for Christs sake, then certainely hee would never so openly have sent his Disciples on this message unto Christ, seeing it must needs be every way as dangerous, and full of perill, as to confesse him. Or:

III. Because hee did doubt, whether Christ were hee that should offer himselfe to death, or whether hee would send another. Many of the Ancients run this way, saith Maldonat. s. But is rejected, even of the Papists themselves. Or,

IV. Because being now in prison, pressed with affliction, griefe, and sorrow, he desireth to nou∣rish, and increase, and strengthen his faith, by more testimonies then yet he had of Christ; And this of all the rest I conceive most likely, to bee most true. Whence we may learne.

That we must labour so to nourish our faith [Observ. 1] that it may be increased, 2 Cor. 10.15. Colos. 2.7 and 1 Thes. 4.10. and 2 Thes. 1.3.

Why must we be thus carefull to nourish and [Quest. 3] increase our faith?

First, because so long as we are in this life, we [Answ. 1] are but In augmento, non statu, in a growing age, not come unto our full growth: our perfection here being respective, not absolute. Read for the proofe hereof, 1 Cor. 13.9. Ephes. 4.12. and 3.19. and 2 Cor. 3.18.

Secondly, because this worke (to increase in [Answ. 2] faith) is imposed upon us by God, Matth. 13. Phil. 2.12.

Thirdly, because the impediments of faith [Answ. 3] will arise daily; for without are distractions, and within are doubtings and cares; and there∣fore wee had need labour to overcome these, and having removed them out of the way to increase our faith.

Fourthly, because it is the nature of true [Answ. 4] faith, to hunger, and thirst, and desire a greater measure, and increase of faith; the truely faith∣full alwayes crying (with the Apostles) Lord increase our faith, Iohn 6.34.

Secondly, Iohn Baptist sent (when he was in prison) his Disciples unto Christ, Disciputorum causâ, for their sakes, and that either:

I. To stay their murmuring: for they seeme

to tell Iohn the great workes, which Christ did, with some disdaine or indignation against Christ. He (say they) whom thou baptizedst, now bap∣tizeth himselfe, and all runne after him, Iohn 3.26. Whence I might observe: That there will bee emulations in the Church of Christ, and that among the godly: but I passe this by. Or,

II. I••hn sent them by Christ, that they might be instructed in Christ: He was now shortly by death to depart from them, and to leave them; and therefore he sends them unto Christ, that they might adhere unto, and follow him. To teach us:

[Observ. 2] That the nearer any approach unto death, the more careful they should be to bring theirs, (that is, those who are under their care and charge) un∣to Christ: Iacob blesseth his before his death, Gen. 49. and Isaac, Gen. 27. Because they knew, that they must give an account of those who were committed unto them.

[Quest. 4] Must we not take care of those who are un∣der us, till a little before our death?

[Answ.] Certainely, wee must, and ought alwayes to say with Ioshua: Let others doe as seeme good in their owne eyes, but we and our housholds will serve the Lord: Yet here two things may be distinguished and ob∣served; namely,

First, wee must prepare; and instruct them; and this is alwayes to bee done, 2 Corinth. 11.2. As Abraham taught his children, (Gen. 18.) and family, the feare of the Lord. And the sooner this be done, the better it is, Prov. 22.6. Eccles. 12.1.

Secondly, to deliver some particular directi∣ons, and instructions to those, who are under our care and charge; and this is to be done at, (or a little before) our departure out of this life. Thus David did, both to Solomon his sonne and to his people, 1 Cshron. 28. and 29. Chap. When a Fa∣ther, or Master of a family, can no longer remaine with their children, or servants, it is the Christi∣an-like done, to administer holy, and religious counsell, and advice unto them, and to take the best care for them, that possibly they can: For herein we shall imitate our blessed Lord and Sa∣viour, who when hee was to depart, recommen∣ded his Mother to Iohn, and his flocke (the peo∣ple) to Peter, Iohn 21.

[Quest. 5] Who are here justly to be taxed?

[Answ. 1] First, those who instead of breeding theirs up to Christ, bring them up to the devill; and that either: I. By teaching them to sinne; as poore people often teach their children to steale; and others their children and servants to lye; and others to revenge injuries, and to put up wrongs at no mans hand; and others to slight, and neglect the word, and to bee carelesse of all religious worship. Or, II. By giving wicked examples unto them; either of drunkennesse, or whoredome, or prophanenesse; or the like. Or, III. By soothing them up, and suffering them in their sinnes. And this good old Ely could not wash his hands of.

[Answ. 2] Secondly, they are faulty here, who provide for their families, but doe not teach them; wher∣as we should teach them perpetually, Deut. 6.7. yea, have more care of their soules, then of their bodies; more care to teach them, then to feed them; and not like some, who fat up their chil∣dren, and teach their cattle, thus inverting the order, both of nature and religion.

Thirdly, they are here to blame, who teach [Answ. 3] their children, but neglect their servants, or the rest, who are under their tuition and care: These must looke upon the fift Commandement, and from thence remember; that the King must give account of his people, the Pastor of his flocke, the Master of his family, the In-keeper of those, who eate and lodge within his gates.

What is the best meditation, or worke wee [Quest. 6] can take in hand, when we have cause to expect, and looke for the approach of death?

Our best worke is, [Answ.] to doe as Iohn Baptist here doth, to bring our children, and family unto Christ.

Here observe, that certainely, our first care is to commit and commend our owne spirits into the Lords hands: as David did, Psalm. 3.15. But this work the godly man doth, long before his death: Age dum sanus, tum securus. August. Men are wont, when they begin to thinke of death, to set their house in order, and to take in hand these things: namely;

First, to cast up their estates, to prize all, and then to draw their estate to a totall summe. Then

Secondly, to appoint such and such legacies, to such and such persons. Then,

Thirdly, if their children be marriageable, to take care for the disposing of them in marriage: Thus wee all should doe indeed, with a little change, viz.

I. Let us cast up our accounts, and render a reckoning unto our God, how many talents wee have gained; that is, how many children; or how many servants have wee brought in our life time unto our Lord Christ?

II. Let us dispose, and appoint our Legacies; give Christ unto thy family, and give thy family unto Christ: Remember, that hee promised to give unto thee himselfe, and his Father, and his love; now therefore (before thou goest away) assigne all these over unto thy children.

III. Let us marry our children (before wee goe) unto the Lord; oh it is an excellent work, and earnestly to be taken in hand; for what is dearer unto a man, then his children? what should a man care for more then his children? wherein can a man better shew his care for his children, then here, in marrying them unto the King of Kings, and the Lord of Lords; yea, unto the Lord, and King of heaven and earth? The Papists take care to get their daughters in∣to Nunneries, and their sonnes into Abbies; but our care should be to get them entred, and ad∣mitted into the Free-Schoole of Religion, be∣fore wee die, and then both we and they shall be happy. Hereunto three things are required of us; to wit:

First, to pray daily unto the Lord for them, and that hee would season and sanctifie their hearts with saving grace. And,

Secondly, to instruct, exhort, teach, and ad∣monish

them, so long as we are with them: but principally, and most pithily, and vehemently, when we are to depart from them; For the last words take a deepe impression in the hearts of those, who have any grace at all. And,

Thirdly, let us bee lights and patternes unto them; both of piety, and purity in life, and of courage, cheerefulnesse, patience, and constancie in death.

Thirdly, Iohn being in prison, sends his Dis∣ciples unto Christ, Causâ Christi, & totius Ecclesiae, in regard of Christ, and his Catholike Church: And that either:

I. That hee might congratulate with Christ; as wee are wont to say (by way of rejoycing) to our friends, when they are returned, after a long absence, and expectation of them; Ʋenistine? What art thou come? Answer, I dare not sub∣scribe to this particular, and that,

First, because if this be the meaning of the In∣terrogation, then these words (or shall we looke for another?) are idly added. And,

Secondly, because Christ would not have re∣turned an answer, if a question had not been in∣tended by Iohn. And therefore the cleare foun∣taine of the word, is not to bee troubled with the clay of mans inventions; nor the fictions and fancies of our braine, to be mixed with sa∣cred truths. Or,

II. That hee might give an occasion, to pub∣lish to the whole Congregation, that Jesus was the Christ, and true Messias. Whence learne;

[Observ. 3] That it is the office of a true Prophet, to make Christ knowne unto all his people, Rom. 10.18. and 15.17.20 For, for this end, was both the Gospel, and the Fore-runner sent, Esa. 40.

[Quest. 7] What is the end of preaching?

[Answ.] It is not enough to hold out an houre, or to discourse so long as the Glasse runs; but to teach Christ. Now here a double worke is to be done; namely,

First, Christus doc••udus, Christ is to be taught, and this in the principles, and grounds of reli∣gion, 1 Cor. 2.2. Phil. 3.8. Iohn 17.3. Ministers must be carefull, to build up their people in sa∣ving knowledge, and sound doctrine.

Secondly, Christus imprimendus, Christ is to be imprinted in the heart, and soule, Gal. 4.19. and 2.20. Ministers must labour to bring their peo∣ple unto Christ, and to bring Christ unto their soules, that hee may dwell with them, and live in them, and continue amongst them for ever and ever. For this is the greatest, and best work of all, to have Christ live in us, and abide with us: Aliud est Christum sequi, aliud tenere, aliud man∣ducare, Bern. It is one thing to seeke Christ, or to follow him; (for a man may seeke that he can∣not find) it is another, to lay hold of him (for a man may lay hold upon him, and yet not bring him home to his house, as the Church did, Can∣tic.) it is another thing to eat him, to enjoy him, to be made Partakers of him, to remaine and a∣bide with him, and to have him living within us: And this is that which we must principally labour for, Ephes. 3.17. Iohn 14.23. and 2 Cor. 6.18.

§. 4. Or shall we looke for another. [Sect. 4]

What was Iohns scope in this interrogation? [Quest. 1]

First, Iohn himselfe did not doubt, whether this [Answer 1] were the promised Messias or not. But

Secondly, his Disciples doubted of it. And [Answer. 2]

Thirdly, the world much questioned the truth of it. And therefore his scope here was.

I. To taxe the blockishnesse, stupidity, and [Answer. 3] slackenesse of the Pharisees. And

II. To confirme and fixe the minds of his own Disciples. And

III. To declare and make knowne unto the whole world, that now they must no longer ex∣pect or wait for the promised Messias, but take notice of his comming, and learne to know him by his mighty workes, and embrace him, and his doctrine, without which there can be no sal∣vation. Acts 4.12.

VERS. 5. The blind receive their sight, [Verse 5,] and the lame walke, the Lepers are cleansed, and the deafe heare, the dead are raised up, and the poore have the Gospell preached unto them.

§. 1. The blind receive their sight. [Sect. 1]

Before I come to the particular handling of this verse, I will propound a generall Question or two.

Qua & qu••t in Christi responso animadver∣tenda. [Quest. 1]

Duo viz Responsi Christi

• ...Relatio generalis; ubi tria.
  • ...Dixit illis non reji••it, licet malè affe∣ctos.
  • Ite renunciate. ubi. 1. [Answ.] Non affir∣mat. II. Remittit amplius docendos
  • ...Quae auditis & videtis: ubi resert se ad opera sua.
• ...Partesqua∣rum altera respicit.
  • ...Quaestionem; Se∣ipsum: In quà probat se esse Messiam; Tum ex
    • ...Operibus mira∣culosis, utpote, Ca∣cos, Clandos, Le∣prosos, sanando, & mortuos excit ando:
    • ...Verbis id est praedicatione E∣vangelij.
• ...Quaerentes, Discipulos Iohannis, Beati qui non offensi per me, seu qui non scandalizabuntur in me.

What was the end of Christs Miracles, or [Quest. 2] Christs end in the working of his Miracles? be∣cause every naturall Agent Agit propter finem, pro∣pounds some end unto himselfe in all the actions which he performes; and therefore much more Christ.

First, the end of Christ Miracles was to demon∣strate [Answ. 1] his person, or to shew that he was the Christ & promised Messias. Because (saith he) I doe the works which no man by his owne power can doe; therefore beleeve that I am the Sonne of God. Iohn 15.24.

Secondly, another end of Christs miracles was [Answ. 2] to confirme his doctrine; of which else-where.

Thirdly, another end was to signifie Christs [Answ. 3] spirituall operations and workes.

[Quest. 3] Whether doth our Saviour in this verse speake of corporall, or spirituall operations? of curing and recovering those who were corporally blind, Lame, Leprous, Deafe, dead? or of those who were spiritually thus diseased, namely, who were blind in understanding, deafe in hearing of the word of Gods, lame in their affections, leprous with sinne, yea dead in sinne?

[Answ. 1] First, Iunius (Lib. 1. Paral. 29.) faith, this verse is to be taken historically, and literally, and he gives these reasons for it, namely,

I. Because we must not flee unto Allegories, when the Text will admit, and beare a true literall sense, and interpretation.

II. Because the Prophets are wont to insert and mingle histories with Types, for the greater assu∣rance and confidence.

III. Because the nature of the Types is to be o∣therwise spoken of, and predicated, then squares or suites with their natures. And

IV. Because those passages of receiving the Go∣spell, and taking offence thereat; are necessarily to bee taken in a literall sense.

[Answ. 2] Secondly, Calvin s. Non dubium, quin dicatur de spirituali à malis liberatione. Without doubt our Sa∣viour speakes here of a spirituall deliverance, and freedome from evill; and Tremellius (s. Esa. 35.5) confesseth that there is an Hyperbole in these words; Quia Christus agit tam in animis, quam corpo∣ribus: because Christ is conversant both about soul, and body, and operative also in both.

[Answ. 3] Thirdly, there are three sorts of Prophesies; namely,

I. Some meerly Typicall; as I will send Elias. Malach. 4.5. And they shall serve David their King, whom I will raise up unto them. Ierem. 30.9. Now this kind of Prophecies, Are either

• First above na∣ture, as those who are spoken either of
  • God, Humanitus, after the manner of men: As whē we are told of hands, eyes armes, and feet.
  • The creatures against their nature, as the wilder∣nesse shall rejoyce Esa 35. And the beame out of the Tim∣ber shall testifie against them. Habac. 2.11. Now these are above nature, and therefore meerly Typicall.
• Secondly, besides the dispensation of grace; As, my people shall sinne no more: For this grace is not given in this life, the best sinning in many things, so long as they live.

II. Some Prophesies are meerly historicall, as Senacherib shall not come into this Citie, nor shoot an arrow there, nor come before it with shield &c. 2 King 19.32. So, set thy house in order, for thou shalt dye and not live. Esa. 38.1.2. And many the like.

III. Some Prophesies, and predictions are of a mixt nature, and these are two-fold; viz. ei∣ther.

First, mixt secundum partes, when one part is Allegoricall, another Historicall; as Mat. 24. where somethings are spoken of the destruction of Ierusalem. some things of the generall judgment Or else,

Secondly, secundum totum, when the same words may be taken in either sense: As, I will establish the Kingdome of David my servant. Psalm 89.34. This may either Historically be understood of David; or Typically of all pious, and religious Kings. So the Lord saith of Salomon, If hee sinne, I will chasten him with the rods of men, but my loving mercy will I never take from him. Psalm 89.30.31. This may either li∣terally, be understood of David, or figuratively of all the Children of God. So Hebr. 13.5. I have said I will never faile thee nor forsake thee: which is spoken Historically of Iosua Chap. 1.5. But the Apostle understands it Typically of all the chil∣dren of God. Now of this nature is this pre∣sent Scripture; for these things were Typically ful∣filled in them, and shewed forth unto us for an ex∣ample (1 Corinth. 10.11.) As appeares thus: Iohns Disciples desire to know whether Christ bee the true expected Messias, or not; Christ proves that he is, Because.

I. He cures and heales the bodies of men, both of blindnesse, lamenesse, deafnesse, deadnesse, and Leprosie: yea all these both historically, and Al∣legorically, And because

II. He enlightens the minds of men by the Go∣spel. Christ cured their corporal maladies; for the blind received their sight &c. Here observe,

First, I confesse, that these things have an Hy∣storicall, truth, that is that Christ did truely and really cure corporall blindnesse. as Iohn 9.29.

Secondly, that the Prophesies concerning Christ, doe in part speake of the same, as Esa. 35.5. It is foretold that the Messias should open the eyes of the blind, and the eares of the deafe, &c. yea otherwise our Saviours Argument were nothing. They desire to know whether hee be the Christ or not? He saith he is, and proves it thus. The Messias shall heale the lame, blind, deafe, and leprous, and shall raise the dead. Esa. 35.5.6. But I doe, and have done all this; Therefore I am the Messias.

Thirdly, withall wee must confesse, that the Prophet Esay in that place doth look higher then these, ayming at spirituall graces, as well as cor∣porall benefits, and cures. If the learned Reader doubt of this, let him Reade Tremes. s. Esa. 35.5.6. and Muscul. and Hyper. s.

Fourthly, therefore it is lawfull for me to as∣cend, or to proceed from the body unto the soul. In this place then we are admonished, that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosie of sinne, who frees us from death &c. Gualt. s.

Two things are very observable in this text namely,

I. What we are by nature; Deafe, blind, lame, Leprous and dead. And

II. That all these maladies are removed, and cured, and that onely by Christ: of these there∣fore in this order.

The blind receive their sight, here two things are considerable viz.

First, that by nature wee are blind.

Secondly, that by Christ, wee are illuminated and enabled to see.

[Observ. 1:] First, by nature we are ignorant, blind, and blockish in spirituall things. 1 Cor. 2.14. Ephes. 4.18.

[Quest. 4] What is required unto true spirituall sight?

[Answ. 1] First for answer to this Question, I referre my learned Reader, unto Antoninus, part 1. Titul. 3. Cap. 3. §. 1. 2. 3. &c. where many rare things are taught concerning spirituall fight.

[Answ. 2] Secondly, for the satisfaction of the vulgar Reader, wee will adde some things, and answer, that unto spirituall fight, many things are requi∣red; To wit,

First, the purity of the eye: For if the spirits of the eye be perverted either by Melancholly, or anger, or the Iaundice, then all things will seeme yellow, or greene, or the like. Thus Mala mens, Malus animus. If the mind be corrupted then the man is corrupted, for Mens eujusque est quisque, the mind is the man: if the eye therfore be darke, how great is that darkenesse, if the understanding be perverted, so is also the judgement and affe∣ctions. And therefore let us labour for a pure, and sanctified mind free from the infection and perturbation of sinne.

Secondly, unto sight there is required the strength of the eye, that it may perfectly ap∣prehend the object: for a weak sight apprehends a thing imperfectly; like the man who said, hee saw men walking like trees. So when in Religi∣on we see In enigmate onely, as in twilight or the dawning of the day, (that is, see something but very darkly and obscurely) wee must then labour that our eyes may be perfectly opened, that ther∣by we may be able to perceive things truely, and as they are in their owne nature, as followes in the next particle.

Thirdly, unto sight is required the liberty of common sense, that so wee may bee able to judge of things that differ. And therefore we must not be like children in understanding, as the Apostle saith, When I was a Child, I spake as a Child, I thought as a Child, I understood as a Child; 1 Cor. 13.10. We must not judge of Religion, or the service of God with a carnall eye, or the eye of naturall reason; but with an eye truely informed; that hereby wee may bee able to judge of things truely, and aright. A melancholly man often thinkes men to be Beares; and a mad man, friends to bee ene∣mies, and hence often-times fleeeth in the face of the Physitian that desireth to cure him. Thus in Religion we often thinke the Lord hates us, be∣cause hee will not give us that which wee desire, although it bee as bad as Rats-bane for us, Wee cannot endure reproofe from the Ministers of God, neither that they should speake unto us, but desire rather that they would willingly per∣mit us to runne headlong unto destruction. And thus so long as common sense is captivated, wee cannot judge of things as they are: Wherefore let us labour that our understandings may be en∣lightned, and our judgements truely informed.

Fourthly, unto fight there is required the light of the Sun, or Moon, or of a candle, for three things are ordinarily required unto sight, to wit,

I. The Organ that sees, and takes up the Object.

II. The Object that is apprehended by the Or∣gan. And

III. The Midst, by or through which the Or∣gan doth perceive, and receive the Object. Al∣though there bee an Object which may bee seene, and the Ayre also enlightned, yet if a man want eyes, hee cannot see that Object. Therefore unto sight an Organ is necessary. If a man could see and the ayre were enlightned, yet if the Object were not in fight, or if we could conceive no ob∣ject to be objected unto the eye, then the eye could apprehend nothing: Therefore unto sight an Object is necessary.

If there were an Organ, and an Object, that is, if a man could see or have an eye, yea that eye were o∣pen and awake, yet could he not see if either there were no midst, or if the midst were dark. For

First, if there bee no midst betwixt the Organ and the Object, then the Object cannot be perceived by the Organ: for Sensibile positum supra sensorium, non facit sensationem. Lay any thing upon the eye, and the eye cannot see (although it be open) because there is no Midst to see through. Therefore unto sight it is required, that there should be a Midst.

Secondly, although there be a midst, yet if it be darke, the Organ cannot take up the Object. The Egyptians in that palpable darkenesse could see no∣thing, not because there was no Object to be seen, or because their eyes were put out or blinded; but because the Midst was obscured and darkened through which they should see. And therefore unto sight it is required, that there should bee a Midst, and that the Midst should bee cleare and light.

Thirdly, although there bee an Object, and an Organ, and a Midst, yea, and that Midst bee en∣lightned, yet there must be a true, and equall Inter∣capedo, or distance of place: for suppose there was as even, and levell and plaine a peece of ground, as could be imagined of a hundred miles in length, and at noone day one man were set at the one end, and another at the other end thereof; yet these two could not see one another, propter intercapedimum, by reason of the long and unequall distance of place. And therefore unto fight it is required, that the Organ should be rightly disposed, the Midst rightly composed, and the Object rightly Proposed.

Thus wee cannot truely see or perceive those things which are spirituall, without the Midst be enlightned by the Sunne, or some other light, that is, without the light of the Spirit from above, na∣turall wisedome not being able to take up these things. The Philosopher threw away the Penta∣teuch as a frivolous Pamphlet, not worthy to bee received, or read. Yea from hence the Fathers say, that Philosophi Haeresiarchae. The Philosophers were Arch-heretickes: As I might instance and prove both by Caelius, Porphyrius, Iulianus, and divers o∣thers, but I passe them by, concluding this Questi∣on with the Apostles assertion. Romans 8.6. &c. The carnall mind is enmity against God: for it is not subject to the Law of God, neither indeed can be. And therefore wee must labour that we may bee en∣lightned by the Sunne of righteousnesse, or wee

are no better then blinde men, who can see no∣thing.

[Quest. 5] What must we doe to prevent this naturall blindnesse that is in us?

[Answ. 1] First, seeke for, and unto the holy Ghost to be thy Doctour, and Teacher. Psalm. 143.10.

[Answ. 2] Secondly, purge the eye and common sense.

I. Purge the eye from all evill humours. And

II. Common sense from all diseases, and sick∣nesses, that is labour that thy mind, and judge∣ment, and affections, yea the whole inward man, may be purged from all sinne and truely sancti∣fied.

[Answ. 3] Thirdly, use the meanes hereunto, there being a necessity thereof, God not working now by Miracles but by meanes: That is, Reade, heare, meditate, and study the word of God, and pray daily unto Christ, thy heavenly Physitian, that hee would be pleased to annoint with eye-salve, and to open thy blind eyes.

[Observ. 2] Secondly, by grace, we receive our sight, or Christ gives new light unto those who shall bee saved: Ephes. 5.14. Luke 1 79. and 2.32.

[Quest. 6] How doth it appeare that our eyes are opened by Christ? or that wee receive spirituall light and knowledge, onely from him?

It appeares thus,

• ... [Answ.] First, the world is darke, yea full of blind∣nesse. Reade Luke 12.38. Iohn 12.35. and 3.19. Esa. 60.2. Luke 1.79.
• Secondly, as the world, so we are dark: For
  • I. Partly wee are sleepie, and drowsie, Ephes. 5.14. And II. Partly we are blind. Ephes. 4.18. and 5.8.
• Thirdly, true light is onely in Christ, and therefore all comes from him. Iohn, 1.5.9. and 8.12. Acts 26.18. Ephes. 1.18.

[Quest. 7] How manifold is light?

[Answ.] Twofold, namely,

First, internall, and passive, of the mind, And

Secondly, externall, and active, of the life and conversation. Now this is never called the Eye, but the former; and therefore I will treat only of that a word or two.

The light of the mind is rightly resembled to an eye in many regards, viz.

First, the eye is the most Noble part of the bo∣dy, and most profitable for the body. Math. 6.22. So knowledge and the true illumination of the mind is most profitable for the soule, and of great excellency and worth.

Secondly, there are two eyes, a right eye, and a left. Mat. 5.29. So the mind being enlightned judgeth sinisterly of all evill wayes, and lookes upon the wicked world with the left eye: but upon the wayes of God, and all goodnesse, with the right Eye, and with a dexterous opi∣nion.

Thirdly, the best sight is, when both the eyes looke upon one and the same thing: for other∣wise wee are squint-eyed. Man looked thus when hee was first created, but hath looked asquint ever since, or else lookes with both the eyes upon a wrong object. Man in his first creation looked with both his eyes stedfastly upon God; and happy had man been if he had so continued; but by the fall of Adam man was so corrupted in his sight, that now both his eyes are commonly set up∣on evill, and hee is but squint-eyed at the best. The nearer man comes to his first estate, the better hee is, now when the mind is truely enlightned, then wee beginne to withdraw our eyes from vanity, and to lift them up to the hills, where our hope, and helpe, and happinesse is.

Fourthly, the left eye being shut, the right eye seeth the more, and contrarily; So the more ear∣nestly we looke with the right eye of the Mind and understanding upon spiritual things, the more wee see and discerne of them, and the lesse of car∣nall, and mundane things. On the other side if we looke with the left eye upon the world and wic∣kednesse, then it is but small insight we shall have into spirituall things, but into corporall and car∣nall much.

Fiftly, it was disputed of old, whether the eye saw, intromittendo, or retromittendo: so now adayes it is disputed, whether man bee saved by an active or passive faith: But I will not dispute it, only let the Reader reade and marke, Ephesi∣ans, 2.8.

Sixtly, the eye is accurately, and most care∣fully defended, both by a fore-head, which hangs over it, and eye-lids, which hang before it, Oculus, dicitur ab occulendo. Varro, because it is cove∣red, wrapped and veiled with many folds, and fine coverings; yea, it stands in need of all, because it is so tender a part, and so quickly endangered. Thus the mind and soule had need bee kept with watch and ward; because a little thing hurts, endangers, and ruins it. The tongue that speaks proud words, destroyes the soule. Pollu∣ted thoughts destroy the soule, Jerem. 4.14. And the least evill thing shall not goe for nought, but shall endanger the poore soule; and therefore it had need carefully to be looked unto.

Seventhly, the act of seeing comes from the spirits, which are in the eye; and neither from that watery, or glasse, or christaline humour that is therein, nor yet from the nerves thereof; these being but only the conveyers, and conduit-pipes of the spirits: So the knowledge, wisedome, and spirituall understanding which wee have, comes not from our selves, or from any natu∣rall faculty, or power within us; but from the alone illumination of the blessed Spirit.

Eightly, the diseases of the eye, proceed not from the spirits, but from the humours, or at least, from the absence of the spirits, In toto, vel vel tanto: So the depravations, corruptions, and errours of the mind, proceed not from the spirit of God, but from the naturall imperfections of the mind, or at least from the absence of the bles∣sed Spirit from the soule.

Ninthly, the eye cannot behold the Sunne; not because the Sunne is contrary to the eye, (for nothing is more delectable thereunto, or more desired;) but because the Sunne is too too ex∣cellent, and bright, for the eye to behold: And therefore, seeing the eye cannot behold it in his full bignesse and beauty, or greatnesse and glory,

it doth therefore behold it in a cloud, or in the water, or in the Raine-bow; or through some cracks, or crannie, or clift, or hole of a wall. So the soules chiefest happinesse, is to see God, Mat. 5.8. But because with Moses, wee cannot see him in his glory, therefore wee looke upon his Picture, and contemplate; and behold him in his creatures, in his workes, in his word, in his Christ, and in all his Attributes.

[Quest. 8] How may we know, whether wee are enlight∣ned, or not? and whether Christ have opened our eyes, or not?

Examine seriously these things; viz.

• ... [Answ.] First, whether can wee discerne, betweene those things that differ, and judge of those things which are most excellent? yea, so discerne them, that we desire, and hunger; and long for spirituall graces, before all temporall things; Psal. 4.6. and 51.11. E∣phes. 3.19.
• Secondly, whether have we a true, and watchfull faith; or doe wee but sleepe and dreame? that is, are wee so assured of the presence, and good worke of Christ within us, that the remembrance, and assurance thereof, produceth joy and peace, Psal. 4.8.
• Thirdly, whether is our conversation holy, and unblameable, or not? are wee zealous for the glory of God? are we filled with the fulnesse of God? is there true life, and strength of grace in us, 1 Iohn 1.••. Thus we must examine, whether we have light in our understanding? whether we have light and brightnesse in our faith? and whether we are light and bright in our lives, and conversations?
• Fourthly, whether doe we hunger after that glorious light, which is reserved in the heavens, or not? Phil. 1.23. and 3.20. Re∣velat. 6.10. and 1 King. 19.4.

[Quest. 8] How, or by what meanes may this spirituall light be obtained?

[Answ. 1] First, seeke it betimes, labour for it maturely, while it may be found, Esa. 55.6. and doe not, either; I. Preferre other things before it. Or, II. Procrastinate and delay, to enquire after it, Act. 22.16.

[Answ. 2] Secondly, seeke it fervently, and zealously, not coldly, or luke-warmely.

[Answ. 3] Thirdly, seeke it truely, and aright. Here ob∣serve diligently these three things.

I. God enlightens the mind. 1 Iohn 1.5. that is, God the Father, Iames 1.17. God the Sonne, Iohn 8.12. and God the Holy Ghost, Ephes. 3.16.18. And therefore wee must desire God the Fa∣ther, to enlighten our minds and understan∣dings by his holy Spirit, for his Christs sake. Thus David did, Psalme 13.4. and thus Paul would have us to doe, Ephes. 1.18.

II. The Ministers of the word, enlighten by the Gospel, 2 Cor. 4.4.6. and Eccles. 3.5. And therefore wee must bee diligent in hearing the word, marking best what doth most concerne our selves, and remembring that carefully, and practising it sincerely, and diligently.

III. I may adde, that the godly doe enligh∣ten by their godly conversation: And therefore prophanely, perilously, and blasphemously is the holy for his holinesse, derided and scoffed, (Psal. 119.51.) this not being the way unto illumina∣tion, but a meanes to keepe us still blind, and darke. Wherefore they who desire, that their minds may be enlightned, must 1. Pray unto God, to anoint the eyes of their understanding, with the eye-salve of his Spirit: Then 2. They must heare the word of God diligently, and de∣sire that the Lord would make it a meanes of il∣lumination unto them: And 3. They must de∣light in the society of the Saints, they must con∣template, and observe diligently their sanctity, and integrity of life; and they must labour to imitate their vertues.

§. 2. The Lame walke. [Sect. 2]

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

First, Ambulare, to walke, is commonly under∣stood [Answ. 1] of the life, and conversation, as Mar. 7.5. Luke 1.6. and Act. 14.16.

Secondly, Via, the way, signifies the practise of [Answ. 2] life; as it is said of Iohn, Hee walked in the way of righteousnesse, Matth. 21.32. And therefore most properly these words follow the former, and the Lame, the Blind; because we must Walke, whilst wee have light, Iohn 12.33. In these words, as in the former, wee have two things to consider of; namely: I. What we are by nature, and with∣out Christ. II. What we are by grace in Christ?

First, by nature wee are lame; or so long as [Observ. 1:] wee are naturall, wee cannot worke the workes of God, nor walke in his wayes, Psal. 14.1 &c. Esa. 60.4. Rom. 7.18.

How doth this appeare? [Quest. 2]

Because the impression of concupiscence with∣in us, is: [Answer.]

First, universall, and generall; that is, is sea∣ted and placed in all our affections, and desires.

And:

Secondly, it is vehement, and strong, and of great power, Rom. 7.5. and is therefore called Lex membrorum, a law of the members, Rom. 7.23. Yea;

Thirdly, it is so deepely rooted in us, that it cannot be removed by us: and therefore by rea∣son thereof wee are made, and become truly mi∣serable, Rom. 7.24.

§. The Lepers are cleansed. [Sect. 3]

By Leprosie is meant sinne, because this is the pollution of the soule, as that is of the body: And herein also we have two things to observe: viz. I. That by nature wee are defiled with the leprosie of sinne. II. That by Christ wee are purged from the pollution of sinne.

First, our naturall estate is here worth obser∣ving: [Observ. 1] As wee are blind in our eyes, and lame in our feet, so we are leprous in our whole man. Or, All men by nature are polluted, and defiled with the leprosie of sin, Gen. 6.5. and 8.21. and Rom. 5.12. and Ephes. 2.1.3. Psal. 39.5. and 116.11.

How doth this appeare?

First, it appeares thus, [Quest.] because it is the punish∣ment of sinne: As Gehezi and Miriam, were [Answ. 1] smitten for their sinnes with leprosie: so al man∣kind were punished with the leprosie of sinne, for Adams transgression, 1 Cor. 6.10. &c. Ephes. 4. 17. &c. Tit. 3.3.

[Answ. 2] Secondly, this pollution of sinne, is propaga∣ted to posterity; sinfull man begets children in his owne likenesse; and man that is borne of a woman, and begot by a man is impure, and pol∣luted (Iob 14.4. and 15.14. and 25.4.) Psal. 51.7. And therefore it is evident, that all men are defiled.

[Answ. 3] Thirdly, this further evidently appeares, by the consideration of parts: For I. The Body, is but a dead Organ, except only as it is quickned, and enlivened by the soule. II. All our senses are both direct Traytors, letting in temptation into the soule; and also the servants, and hand∣maids of lust and concupiscence. III. The bruit part of man, is wholly set upon evill, and runs after, and pursues nothing else: that is, both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Irascible, and concupisci∣ble parts or faculties. IV. The Imagination doth continually present some evill or other un∣to the soule, Ephes. 4.18. V. The will of man alwayes (naturally) assents to the worse part; Video meliora proboque: deteriora sequor:

I see what's best, but oh accurst; I follow still what is the worst.

This was the bitter plaint of blessed Paul: The evill which I would not doe, I doe daily, Rom. 7.15. VI. Naturall reason, and carnall wisedome, are enemies, and opposite unto God, and averse from him, Rom. 8.7. VII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mind it selfe (which the Platonicks thought, did partake of the divine nature) stands in need of reformation, and reno∣vation, Ephes. 4.23. Rom. 12.2. And thus wee see by an Induction of parts, how the whole man of all mankind is corrupt.

[Answ. 4] Fourthly, it will most evidently appeare, that we all naturally are contaminated with sinne: if we consider the nature of the leprosie, and toge∣ther therewith the resemblance of sinne there∣unto.

I. Leprosie is an universall disease; it begins, and breeds first in the humours, then breakes forth in the skin; and within a while over∣spreads the whole man: Thus sinne seizing first upon the soule; by and by, corrupted and tain∣ted, both soule and body. And therefore wee should consider, how necessary it is that wee should be changed, and renewed, who are thus corrupted and defiled. We are easily perswaded to confesse, and acknowledge, that a change is necessary, but very difficultly perswaded to goe about the worke, being (herein especially) ene∣mies to innovations: wherefore wee should so much the more earnestly, and industriously un∣dertake the taske; by how much the harder, and contrary, to our naturall affections it is.

II. Leprosie is hereditary (as was shewed be∣fore: Chap. 8.) And so is sinne, derived from the father to the sonne.

III. Leprosie is an uncleane disease: For

First, the humours in Lepers are intempe∣rate: And,

Secondly, altogether corrupt, and poisonous: so that the humours in the Leper, and in him, who is taken with the French (or Neapolitane) disease, are much like. And,

Thirdly, it is an infectious disease; and there∣fore by the Leviticall Law, Lepers were to live alone. Thus sinne doth pollute, and infect our selves, and endangereth others: And therefore why should we presume thereof? Let us rather, remember that I. Sin cast us out of Paradise. And, II. Brought death upon Christ, who knew no sinne in himselfe; neither deserved any death, or punishment at all, for any offence of his owne. And III. Hinders our prayers from be∣ing heard; for God heares not sinners, Iohn 9. And IV. Hinders the Lord from saving us, be∣cause it is contrary to his Iustice, to save sinners. Yea, V. Is of that nature, that one sinne is e∣nough to destroy us: yea, the whole world: as we see in the sinne of Adam, Achan, Saul, David, Ionas, Hezekiah; yea if Christ had but broken the least commandement, hee could not have sa∣ved us.

IV. The Leprosie leaves its scarres, and markes, and relickes, behind it. So sinne leaves its re∣mainders, and a pronenesse unto concupiscence behind it, and a certaine weaknesse, and inabili∣ty in nature, to do the will and worke of God.

V. Hence, the Leper (although he be cured of his Leprosie, and pronounced clean) is prone to relapse, and fall into this disease againe: So by reason of the remainders and relickes of sinne in us, wee are prone to relapse, and fall into sin, even after our regeneration. And therefore wee must be watchfull, and circumspect over all our wayes, standing alwayes upon our Watch-Tower, and labouring, and praying, that the Lord would sanctifie us throughout, both in body, soule, and spirit, 1 Thess. 5.23. And thus we have heard, that wee are by nature polluted with the leprosie of sinne. It remaines now:

Secondly, to shew that by Christ wee are pur∣ged from sinne: Or,

That those whom Christ receives, hee cures [Observ. 2] from the pollution of sinne. This wee have handled before; and therefore I will adde but one Question to what hath beene spoken, and proceed to the next Section.

How may wee know, [Quest.] whether we be cleansed from the leprosie of sinne?

Examine seriously these five things, viz.

• First, [Answ.] whether doe wee strive and struggle against our owne proper sinnes, or not?
• Secondly, whether doe we hate all sorts and kinds of sin whatsoever, or not? whe∣ther great or small? whether publike or private? whether beloved or not beloved?
• Thirdly, whether have wee strength to walke in the wayes of God? have we recei∣ved health, and strength, and new humours from the Lord; in so much, as now we can serve the Lord in purity of heart?
• Fourthly, whether have wee tender con∣sciences, and awakened consciences, or not, which will not endure the least touch of sinne, but carefully watch against all?
• Fiftly, whether doth the Watch-man of Israel, which neither slumbers nor sleepes, preserve and keepe us: that is, both watch

• over us himselfe, and also excite us to bee watchfull over our selves. Certainely, if we find these things in us, we may then be con∣fidently assured, that the Lepers are clean∣sed. And therefore enquire diligently, whether, 1. We hate all sinnes in generall? and 2. Strive more particularly against our owne sinnes? And 3. Are afraid to com∣mit any, and watchfull against all? And 4. Perceive the holy Spirit, to prevent us from sinne, and to helpe us forward in the performance of what is good? And 5. Find new strength in our bones and joynts, to serve the Lord? For by these wee may know, whether we be freed from the pol∣lution of sinne, or not?

[Sect. 4] §. The deafe heare.

First, wee must here consider the estate of na∣ture. And then,

Secondly, the state of grace.

First, by nature wee are deafe, untill wee bee cured.

[Quest. 1] How many sorts and kinds of deafenesse are there?

Deafenes is two-fold: [Answ.] to wit, ei∣ther of the

• Body; of which I here speake not. Or,
• Mind, & it is an incapa∣city of things; either,
  • Naturall: but we heare the clamours of nature, which desire meat, drink, sleep, rest, health, pleasure, and the like. Or,
  • Morall; but wee can learne worthy wisedome, and crafts, & the like. Or,
  • Scientialium, of things belonging to Arts, & sci∣ences; but the naturall man can learne liberall arts, and sciences, & pro∣fessions, yea, even the most deep & profound arts. Or
  • Spirituall: Now these things are understood: ei∣ther. I. In others; & here our eares are open e∣nough to heare, & judge, and proudly to censure o∣thers, Mat. 7.1. Rom. 2.1.
  • II. In our selves; and here we are truely deafe: being not able to heare the Lord, or his word: And this deafenesse I here speake of.

[Observ. 1] Observe then hence: That it is a disease inci∣dent to all by nature, not to heare the voice, and word of God, Ierem. 11.10. and 13.10.

[Quest. 2] What doe men ordinarily refuse to heare, out of the word of God?

First, naturally, we refuse to heare the threat∣nings of the word. 2 Chron. 36.16. Esa. 5.19. Ierem. 17.15.

Secondly, we stop our eares against the pro∣mises of the word Malach. 3.10.14. and 2. Peter 3.4.

Thirdly, we are carelesse of the call of the word Prov. 1.24. &c.

Fourthly, we regard not the commands of the [Answ. 4] word: Esa. 30.9. &c. Ierem. 7.23. &c. Ezech. 20.8. Audi••e to heare is ordinarily taken for obedire, to obey, in the booke of the Proverbes: yee would not heare: that is, ye would not obey.

Fiftly, we wil not listen, to the Doctrines, and in∣structions [Answ. 5] and lessons of the word; Ierem. 32.33. Now the meaning of the proposition I observed is this, Although the Lord call, yet naturall men will not heare: although hee command, yet they will not obey; although he teach, yet they will not learne; although he threaten, yet they will not feare; although hee promise yet they will not beleeve.

Doe none at all all heare the word of God? [Quest. 3] are all men deafe?

All men are deaf, but not al after the same man∣ner, or in the same measure, or malice: [Answ.] For

First, some directly deny and refuse to heare the word, Ierem. 44.16. and 7.26. and 11.8. Zach. 7.11. &c. Mat. 23.37. This might be applyed to those who are refractory, who say, who is the Lord that we should obey him? (Exod. 5.2.) and our tongues are ours, who shall controll us? Psa. 12.4. But this belongs not to the present institution properly, and therfore I omit it.

Secondly, some doe not onely refuse to heare the word but over and above deride it. as 2 Chron. 30.10. and 36.16. and Acts 17.32. This may be applyed.

I. To those who deride the Professours of the word Psalm 119.51. And

II. To those who scoffe, at the preaching of the word. And

III. To those who taunt at Religion it selfe: As the story saith of the Thiefe, who bid spare him till the day of Judgement, and then he would take all. But these being particular faults, and I having to treat of the generall disease and deafe∣nesse, passe these over.

Thirdly, some (yea all naturall men) are in∣sensible of all true feare, and understanding, have∣ing eares but heare not. Psalm 115.6. Ierem. 5.21. Ezech. 12.2. Mat. 13:13. &c.

Fourthly, the meaning therefore of the Pro∣position observed is this; The naturall man can∣not so heare or receive the word (given for his salvation and conversion) in his affection, in∣ternall sense, and conscience, that it workes in his heart conversion unto God.

How doth this appeare? [Quest. 4]

Thus, [Answ.] because Nature is opposite to God in two things, namely

I. In Goodnesse, for he loves not that which is good, although he doe in part understand it to be good: For every rule of Religion is hard. Iohn. 6.60. And wordly wisedome is enmity a∣gainst God. Rom. 8.7. yea hence naturally we love not Christ (although of all others, and other things most worthy to be beloved) Esa. 53.2. But will rather leave him, then embrace such hard lessons as hee teacheth. Iohn 6.65. Nature bee∣ing altogether averse both from God and good.

II. In truth, for hee cannot understand spiri∣tuall things.

[Object.] Against this it will be objected:

Naturall men understand many things: for they feare, and are enlightned, and reformed, and have a tast of good things. Mark. 6.20. And there∣fore are neither so blind nor deafe, as we would make them to be.

[Answ. 1] First, in the naturall man there is a rude and confused hearing, but he can discerne nothing plainly, but all onely in a darke speaking. 1 Cor 13.12.

[Answ. 2] Secondly, the naturall man doth something by grace: Now grace is two-fold, viz.

I. Generall: and this grace can doe much, both towards humiliation, from the law, and illumination; for a man may bee humbled with legall terrours; a man may be so farre enlightned, that he may pray with much shew of understand∣ing, and fervour, and sense; yea have a taste of faith, and the good word of God; and all from this generall grace.

II. Particular, and effectuall, unto conversion, and regeneration: Now those who are de∣prived of this Grace, can doe nothing as they ought to doe nor heare the word as they ought to heare. For

First, the end of Preaching is to teach men the knowledge of God; yea that knowledge which is life eternall. Iohn 17.3. And

Secondly, so to teach them the beauty, & sweet∣nesse, and goodnesse of God, that they may love him, and long for him, and cry after him, before all other things. Psalm 27.4. And

Thirdly, that through this love of God, wee might be constrained to obey him, and that both in heart, and life, 1 Corinth. 6.20. But

Fourthly, nature is not capable of God, or spi∣rituall things. 1 Corinth 2.14. Acts 16.14. Esa. 48.8. Here this phrase, or word Hearing is worth observing. For thereunto three things are requi∣red, namely,

First, a voice, or the word preached. 1 Corinth. 1.18.21. And

Secondly, the aire, or breath that carryeth the voice to the Eare; and this is the holy Spirit, which imprints the word in the heart with deep and indeleble Characters. And

Thirdly, the Organ rightly disposed. Now so long as wee are naturall wee have neither of these.

Now as much as in us lyeth, we must labour to prevent, and remove all these causes.

[Observ. 2] Secondly, wee have now to consider the state of grace, and that is Audiunt; by Christ the deafe heare; or their spirituall hearing is restored unto them; Or, Christ cures in his Children the deafe∣nesse of the soule. Esa. 43.8. and 54.13. Ierem. 31.34.

[Quest. 5] How doth Christ cure this Deafenesse?

[Answ.] First, he takes away the impediments, and hin∣drances, namely,

I. Obstructions, or the stopping of the Eare: Now in the Stopping of the Eare, There are three things to be considered, To Wit,

First, the efficient cause thereof; and this is the world, who labours to fill our hearts, and take up our thoughts, and bewitch us with the de∣lights thereof. Now Christ cures this by shewing how foolish, and vaine, and transitory all the things of the world are (Eccles.) yea that they are but snares, and wounds, and most uncon∣stant friends. 1. Timoth. 6.10. and Luke. 12.20.

Secondly, the sickely effect; for the Stopping of the Eare workes a hardnesse in the Eare; and as the humors in the Kidneyes and Bladder, doe so harden that they turne into a stone, and the stopping of the humours in the hands or feete breed those Nodos podagricos, & Cheiragricos: So the humours of the Eare beeing stopped breed such a hardnesse, that it begets both paine in the Eare, and duls the hearing. Now Christ cures this, by taking away our hard and stony hearts, and giving us hearts of flesh. Ezech. 11.19. Acts 2.38.

Thirdly, there is the infirmity it selfe, or deafenesse; this Christ cures, by opening, and boring our Eares (Iob. 33.16. Esa. 50.5. &c. Acts 16.14. Esa. 55.10.) and enabling us to heare the word of God with joy and comfort.

II. The next impediment of the Eare which Christ takes away, is drynesse, or want of moy∣sture in the Eare: This hee cures by sending rain, and watring our hearts with the deaw of Heaven, and with the grace of his holy Spirit. Reade Deuter. 32, 2 Esa. 30.20 &c. and 44.3. and 55.10.

Thirdly, the ringing, and tinckling in the Eare, hinders the heareing; this is blind zeale, and is cured by Christ who enlightens our under∣standings, and enformes our judgements, and suf∣fers us no longer, through a false zeale (with Saul) to persecute Christ, and his members,* 1.2 or in his members, but with Paul to suffer, yea to dye (If God require it) for the glory of Christ, and the good of his body the Church.

IV. The weakenesse of the braine is a great im∣pediment to the hearing: Now this Christ cures by enabling us to heare the word of God pro∣foundly, that is, (as he did to Eze••hiel) enabling us to hear with our eares, & to receive in our hearts al the words that the Lord speaks unto us:* 1.3 and not like the seed in stony ground, who for want of depth of roote, and ground withered and died. Mat. 13.5.

V. Sleepe and Lethargie hinders the hearing: this Christ cures by enabling us to heare the word with delight, as Esay commands us 58.13. And with joy, as Ieremiah did. Thy words were found and I did eate them, and they were the very joy and rejoycing of my heart. Ierem. 15.16.

Secondly, Christ doth not onely take away the impediments of hearing, but repaires and re∣store the losses of the Eare which are principally [Answ. 2] Life, and Spirit;

I. Christ gives life unto us. Iohn 1.4. and 14.6. Dead men cannot heare; and therefore he quick∣ens us as follows in the next Section.

II. Christ gives his Spirit unto us (Cantie. 4.16 Ioel 2.28. &c. Esa. 44.3.) whereby wee are enabled to understand what wee heare, and to practise in some measure) what we understand,

§. 5. The dead are raised up.

As in the former Section, so also in this, wee [Sect. 5] have two things to consider of; namely,

I. That by nature we are dead.

II. That by grace we are quickned.

First, by nature we are dead.

[Quest. 1] Who are here meant by the dead?

[Answ. 1] First, there is a three-fold death: namely, Temporall, Spirituall, and Eternall.

[Answ. 2] Secondly, there is a two-fold Spirituall death, viz.

I. A death to sinne, in the Dative case: now this is Mortification.

II. A death in sinne, in the Ablative case. And this is the death here spoken of.

[Answ. 3] Thirdly, the meaning therefore of these words (The dead are raised) is this, that all men by na∣ture are spiritually dead in sinne; but the chil∣dren of God are restored unto life by Christ: Now of these in their order; and first of the first, the state of nature.

[Observ. 1] First, (I say) wee learne hence, that all natu∣rall men are dead in sinne.

[Quest. 2] How doth this appeare?

[Answ 1] First, from these places, Rom. 3.23. and 5.12. Colos. 2.13. Ephes. 2.1.5. &c.

[Answ 2] Secondly, because otherwise Christs death had beene needlesse, Rom. 5.6.8. and 2 Cor. 5.14. but of this by and by in the state of grace.

[Answ 3] Thirdly, it appeares plainely, that all men na∣turally are dead in sin, because all were killed in Adam, Rom. 5.15.17.18. and 1 Cor. 15.21.22. For:

I. The Image of God which was in us at first, is now lost, Gen. 2. But is renewed by Christ, Ephes. 4.24. At first the heart was converted un∣to God: And the beames of love did inflame and kindle the hearts, to love the Lord above all, Psal. 63.1. But now we are averse from the Lord.

II. Wee are now guilty of death, 2 Cor. 3.7. And subject to the Law, which is the Minister of death; and therefore wee are called dead men, because by the Law wee are condemned, and adjudged unto death.

III. Wee are by nature subject to the wrath and anger of God: And his Iustice will not suf∣fer us to goe unpunished, Colos 3.6.

IV. Our nature is so polluted, that it produ∣ceth nothing but sinne, and impurity, Colos. 2.13.

V. Wee are by nature the servants of sinne, and Sathan, Rom. 6.20. and 2 Tim. 2.26. and 2 Pet. 2.14. And hence the body was called by the Ancients, Tartara, Sepulebrum mortuorum, & Pistri∣num animaeb 1.4. And therefore these things conside∣red, wee may safely conclude; that all men by nature are spiritually dead in sinne.

[Observ. 2] Secondly, wee have now to consider, of the state of grace; Suscitantur, namly:

That Christ frees all those, who are his from the death of sinne, Iohn 5.24. &c. Esa. 9.2. and 2 Tim. 1.10.

[Quest. 5] From what death doth Christ free his?

[Answ. 1] First, hee freeth them from eternall death, Ioh. 5.24. and 2 Thess. 1.9 Revel. 2.11. and 21.8.

[Answ. 2] Secondly, he freeth them from spiritual death; and this is that which is here meant: and is un∣derstood, either;

I. Of our fredome, and deliverance from our enemies, Rom. 7.2. that is,

First from sinne, and the kingdome thereof, Rom. 6.2. Or,

Secondly, from the Law, and the curse there∣of, Rom. 7.4.

How, or by what meanes may we, or are wee [Quest. 6] raised from death unto life?

First, by God, and Christ, Psalme 90.3. Rom. 4. [Answ. 1] 17. and 7.25. and 11.15.

Secondly, by the preaching of the Gospel, 1 [Answ. 2] Pet. 4.6.

Thirdly, by faith in Christ, Iohn 5.24. &c. [Answ. 3]

Fourthly, by a spirituall death of sinne, Rom. [Answ. 4] 6.2.5.8.11. and 8.10. and 6.3.6.

Fiftly, by charity, and love; wee know that [Answ. 5] wee are translated from death unto life, because wee love the brethren, 1 Iohn 3.

VERS. 7.8.9. And as they departed, [Verse 7.8.9.] Iesus began to say unto the multitudes, concerning Iohn; what went you out into the wildernesse to see? a Reed shaken with the wind? But what went you out for to see? a man clothed in soft raiment: Behold, they that weare soft clothing: are in Kings houses. But what went you out for to see? a Prophet, yea, I say unto you, and more then a Prophet.

§. What went you out for to see? [Sect. 1]

What use is there of an Interrogation? or [Quest. 1] why are questions asked?

First, some aske a question, that they may bee [Answ. 1] instructed; and thus the Disciples propound many questions unto Christ.

Secondly, some aske questions, for this end; [Answ. 2] that thereby others may be instructed; and thus our Saviour here interrogates the people.

Thirdly, some aske questions, to see, or try, [Answ. 3] whether others know, that which is enquired: And this is ordinary, and frequent amongst men.

Fourthly, some propound Interrogatories, to [Answ. 4] teach unto others their ignorance: And thus Iohn enquires; Art thou hee that shall come, or shall wee looke for another? not because he doubted him∣selfe, but that his Disciples might be informed, instructed, and enlightned; and their ignorance expelled by the words, and workes of Christ.

Fiftly, sometimes Interrogations imply an [Answ. 5] affirmation, sometimes a negation: that is, In∣terrogatio affirmativa habet vim negationis, et vice versâ: If the Interrogation be affirmative, then the an∣swer is negative and contrarily, if the question be negative, th•••• the answer is affirmative; as for example: What fruit had yee then in those things, whereof yee are now ashamed? Here the Question is affirmative; and therefore the Answer must be ne∣gative, None; or yee had no fruit in such things, Rom. 6.19. So againe, shall I bide from Abraham, the thing which I will doe? Here the Question is af∣firmative; and therefore the Answer is negative, I will not. So, if thou dost well, shalt thou not be rewar∣ded? Here the Question is negative; and therefore the Answer is affirmative, thou shalt, Gen. 4.7.

Sixtly, sometimes Interrogations include, and imply, objurgations, and reproofes; as for ex∣ample: What could have beene done more to my Vine∣yard,

that I have not done in it? Esa. 5.4. So, doe I desire the death of a sinner? doe I not rather desire that bee should turne from his sinnes, and live? Ezek. 18. and 33. So Iohn 8.46. Act. 5.4. Mat. 23.37. In all which places the Question doth import a re∣prehension, and that with indignation, of an undeniable fault.

[Answ. 7] Seventhly, sometimes Interrogations reprove most plainely, and truely, and convince without any controversie: And that sometimes with admiration: As, will a man rob God? Malach. 3.8. And, are yee still ignorant?

[Answ. 8] Eightly, sometimes Interrogations are put, for this end, that the thing enjoyned, or spoken of, may take a deeper impression in the mind; as, Peter lovest thou me? Iohn 21.15. And, Shall I take the members of Christ, and make them the members of an Harlot? 1 Cor. 6.15. And, are not the dayes of man, like the dayes of an hireling? Iob 7.1. And in this sense the Interrogation is used in this place.

[Quest. 2] What is meant hereby, What went you out for to see?

[Answ.] Our Saviour by this Interrogation, doth meane this: Remember the time was, when you went out to the Baptisme of the Baptist, and to the preaching of the Fore-runner; and there∣fore doe not now stagger, or withe••, or faile and decay: From whence may be observed.

[Observ.] That those who begin to bee zealous, in the professing of Religion, are in danger of relap∣sing, and falling away; let him, (therefore saith the Apostle) that thinkes hee stands, take heed lest hee fall: yea, examples of such we have, Gal. 1.8. and Demas, 2 Tim. 4. and Revelat. 2.5.

[Quest. 3] Why must Professors be so carefull of them∣selves or why are they, or whence is it, that after they have undertaken the profession of re∣ligion, they are in such danger of relapsing?

[Answ. 1] First, there are so many danger•• and enemies both without and within us; that it is no won∣der, if wee be prone and subject to prove retro∣grade.

[Answ. 2] Secondly, we are wont to grow proud of our profession, principally, if it bee accompanied with some outward practise: Stand 〈◊〉〈◊〉 from me. I am more righteous then thou art, (Esa. 65.5.) is an ordinary speech in the mouth of many Profes∣sors. The Holy Ghost admonisheth us not to be high minded, but rather to feare, because a high mind will quickly make us fall. And therefore it is no marvell, if wee be so prone to decline, that are so prone to pride, which is the high∣way to perdition.

[Answ. 3] Thirdly, God in generall grace, leaves us to our selves; and that both;

I. That we might try ourselves, and use the grace given unto us: And,

II. That wee might be left without excuse, and justly condemned, if wee relapse and fall back. And therefore no wonder, if being left unto our selves, wee fall away.

[Sect. 2] §. 2. A Reed shaken with the wind?

[Quest. 1] What doth our Saviour meane by these words?

[Answ. 1] First, hereby some understand lightnesse and inconstancie: As if our Saviour would say; when you went out to Iohn Baptist, you went not to one, who was light and idle headed, or cocke brained, or as wavering as the Reed, who shakes to and fro with every blast.

Secondly, some hereby understand a man of a [Answ. 2] most meane condition, who gives place unto all; yea, is contemned and trampled upon by all, as 1 King. 14.15. Matt. 12.20. and 27.29.

Thirdly, some hereby understand some chil∣dish [Answ. 3] or toyish, or idle thing; or some ridiculous spectacle: And this sutes best with the former word Videre, what went you out to see?

Whether was our Saviours scope in this Inter∣rogation [Quest. 2] to defend the Baptist, or to taxe the people?

First, some thinke that this was spoken [Answ. 4] in the Baptists defence.

Secondly, some hold, that it was spoken by way of reproofe to the people.

First, some are of opinion, that our blessed Lord spake this in the defence of his Fore-run∣ner; yea, in his praise, ver 9. And expound it thus, Went you out to see a Reed shaken with the wind? that is, a light, mutable, and inconstant man. The phrase seemes to mee to bee borrowed from the Fable of the sturdy Oake, which fell through the violence of the wind, but the Reed shaking, and bending, and yeelding unto the wind, fell not, neither was harmed by the wind: Thus the zealous, and sincere Professors of the word, often suffer by the wind of persecution, when the temporizing Reeds, and Time-servers, wind, bend, and turne with the storme, and comply with the times, and so are not harmed thereby: But Iohn was none of these shaking Reeds.

From hence then we may note. [Observ. 1]

That inconstancie becomes no Christians at all, but is most of all unbeseeming for Ministers; both Pastor and people must be constant, in the holding, maintaining, professing, and practising of the truth, otherwise they doe dishonour the truth, Gal 1.10. Act. 20.24. and 21.13. and 2 Corinth. 1.17.

Why must all, principally Ministers, be thus [Quest. 3] constant, and without wavering in Religion?

First, because our Lord, and God, and Master [Answ. 1] is constant, and alwayes the same; I the Lord change not, Iames 1.17.

Now we should labour to imitate him herein.

Secondly, the rule whereby we ought alwayes [Answ. 2] too walke, is one and the same for ever; and there∣fore we should be alwayes constant in the obser∣vation thereof, and profession of the truth, which is but one, and alwayes the same, Gal. 1.8.

Thirdly, to be a turne-coat is odious, and of [Answ. 3] evill report; and therefore if wee love our esti∣mation and credit, wee should be constant, and unchangeable in our profession and practise.

Whether is all confidence, and constancie in [Quest. 4] Religion, praise-worthy, or not?

No, for men may be constant, [Answ.] and confident in errours, and false zeale.

How is the constancie, or confidence of Mini∣sters [Quest. 5] to be regulated?

First, they must teach nothing but the word, [Answ. 1] and truth, and Gospel, and religion; onely that

which they receive from the Lord, 1 Corinth. 15. Act. 20.28.

[Answ. 2] Secondly, they must herein propound no o∣ther ends unto themselves, but only the glory of Christ, and the progresse of the Gospel; not their owne praise or profit.

[Answ. 3] Thirdly, they must utter and deliver nothing, (at least publikely) either rawly, or undigested∣ly, or rashly, or inconsiderately, or unmodestly, which afterwards upon serious, and mature de∣liberation, they are ashamed of, or repent.

[Answ. 4] Fourthly, they must remember, that they serve God, and not men; and that,

I. Hee will protect and defend them, so long as they are about his work, worship & service. Yea,

II. That hee will call them to give account of their stewardship; and if they have beene ne∣gligent, then their judgement shall be great. But

III. If they have beene faithfull in the Mini∣sterie, then great is their reward in heaven.

[Answ. 5] Fiftly, they must deny the world, and them∣selves; yea, all things that might hinder and distract them from the faithfull officiating of their great and weighty calling. And in these things the constancie and confidence of Mini∣sters doth consist.

As these words (went you out to see a Reed shaken with the wind?) are referred to Iohn and (accor∣ding to the opinion of some) spoken in Iohns de∣fence: So are also these, went you out to see a man in soft rayment? or one who was gorgeously attired as Courtiers use to bee? No, Iohn was no such man, for he lived austerely: Here two things are observable, viz.

* 1.5First, Christ lived otherwise then Iohn did, ••t and yet he praiseth Iohn; to teach us,

[Observ. 2] That others are not to be deprived, or defrau∣ded of their due, and deserved praise, because wee our selves doe otherwise.

Secondly, that an austere life is commandable amongst Christians.

Why is an austere life so commendable, for the Saints?

First, because wee have denied the world, be∣ing crucified unto it, and it unto us. Rom. 6.2. How can they that are dead in sinne, live therein? and how can they that are dead unto the world, de∣light therein?

Secondly, because a Court-like; fine, femi∣nine, dainty, and soft life, becomes not a Saint.

Thirdly, because how can we perswade others to mortification, if we our selves be contrary?

[Answ. 2] Secondly, some imagine our Saviour to have propounded this question; (Went you out to see a Reed shaken with the wind?) by way of reproofe un∣to the people: and it seemes to incline to both; as if Christ should say, Iohn was no Reed; that is,

I. A contemptible and despicable man, or one who was worthy to be sleighted, Matth. 12.20. and 27.29. Yea, although hee was but a meane man, in the eye and estimation of the world; yet the Ministery of the word is not to bee despised for the poverty, or low estate of the Ministers; II. Iohn was no spectacle, or gazing stock, curi∣ously to bee looked upon, or to bee hea••d: onely out of a curious and itching desire to heare new things; but out of a desire to learne, and that thereby, both life and soule, might be refor∣med and renewed.

§. Yea, I say unto you, and more then a Prophet. [Sect. 3]

Our Saviour by his authority (Ego deco) doth confirme their judgement, who did so highly esteeme the Prophet; and pronounceth him to be greater then a Prophet, and more honourable then those, who live in Kings Courts. Whence wee may learne:

That it is a greater praise, [Observ.] and commendation to be a Prophet, then to be highly honoured, and favoured in the Courts of Princes, Deut. 34.10. and 2 King. 8.15.

Why is a Prophet so full of honour & esteem? [Quest. 1]

First, because hee is the Interpreter, betwixt [Answ. 1] God and his people.

Secondly, because they have power to beget [Answ. 2] children unto God, Michah. 3.8. and 1 Corinth. 5. whence Kings have called them Fathers.

Thirdly, because they pray for us, and blesse [Answ. 3] us:

Fourtly, because they are inspired from above, [Answ. 4] and enlightned with a divine spirit, Michah. 3.8. and 2 Pet. 1, 20. &c. which is most excellent of al.

What things are requisite in a true Prophet? [Quest. 2]

First, hee ought to know hidden, and secret [Answ. 1] things; and that either,

I. Absolutely, things to come. Or,

II. Respectively, and thus he ought in respect of himselfe, to know things which are remote, or done out of his presence; as Elias knew of the avarice of Gehazi; or in respect of all, hee ought to know the frame, and temper, and dis∣position, and secret passages of the heart of man in generall, although he cannot know the secrets of any particular mans heart, without a speciall revelation.

Secondly, he ought to understand, and to bee [Answ. 2] skilfull in the mysteries of the word, not in the matters of the world.

Thirdly, hee ought to deliver no message un∣to [Answ. 3] to the people, but that which he receiveth from the Lord, and that which he receives, that hee must deliver, is the Lords command, not as his owne conceit. Iohn. 11.51.

Fourthly, hee ought so to bee taught, that he [Answ. 4] may understand what is taught him; for other∣wise hee is a Seer not a Prophet Pharaoh, Ba••••a∣sar, Nebucha••••••zzar saw visions, but they did not understand them; and therefore were no Pro∣phets.

Fiftly, a Prophet ought to be inspired with a [Answ. 5] Propheticall Spirit, and power; that he may thereby be able both to understand himselfe, and to declare unto others the misteries of Religion, and hidden things of God.

How was Iohn Baptist more then a Prophet? [Quest. 3]

First, because hee prophesied in the womb [Answ. 1] Luke 1.4••.

Secondly, because he was nearest unto Christ [Answ. 2] of all the Prophets; the other Prophets prophe∣sied that Christ would come hereafter: this Pro∣phet proclaimed that hee was come already, and was the first Preacher of the Gospell. Mat. 3.2.

Thirdly, hence he spake more plainely, and

plenarily of Christ, then any (or all) the rest: As He is amongst you, And I stand in need to be baptized of thee; And behold the Lamb of God: And, He must increase and I must decrease and the like.

[Answ. 4] Fourthly, Iohn is greater then the Prophets, because hee was foretold of by the Prophets, and was partly the Object of the Prophets. Reade Esa. 40. Malach. 4.

[Answ. 5] Fiftly, Iohn was Terminus legis & Evangelij: As Iacobs hand held Esaus heele; so Iohn (as it were) with one hand held the Law, and with the other the Gospell; and was the last Prophet, and the first Apostle; yea like the corner stone of the Old and New Testament.

[Verse. 10] VERS. 10. For this is hee of whom it is written. Be∣hold, I send my Messenger before thy face, which shall pre∣pare thy way before thee.

[Observ.] Wee may observe hence, That Christ prepares the heart, before he will possesse or inhabit it: Reade Esa. 40.3. Mat. 3.3.

[Quest. 1] How many things are to be prepared?

Foure namely,

• ... [Answ.] First, Vallies, these must bee filled: Now by these Vallies, are meant either feare, and trembling or vacuity of grace.
• Secondly, Mountaines; these must be laid low: Now by these are meant, either humane wis∣dome, or Rebellion, or trust and confidence in our owne Righteousnesse.
• Thirdly, Crooked waies: these are to be made strait: Now by these are meant, either the waies of errour, or selfe love, or the love of the world.
• Fourthly, sharpe wayes; these are to bee made smooth, and thereby are signified the waies of sinne. See this Question before. Chap. 3. 3. §. 1. qu. 1. 3. where it is amply explained.

[Quest. 2] How many things are to bee renewed in us?

Foure namely,

• ... [Answ.] First, blindnesse, and hardnesse of heart: For naturally we are slow of heart, and hard to beleeve, and unable to take up and under∣stand spirituall things.
• Secondly, hatred against God, for natural∣ly we love those things which are enmity with him. Iames 4.4. and 1 Iohn 2.15.16.
• Thirdly, uncleannesse and impurity, be∣cause our hearts are to bee made Temples of the holy Ghost. 1 Cor. 6.16.
• Fourthly, impediments, and Remorae: as the employments of the world, our owne weakenesse and inability unto good workes, and the like. Now if we desire that Christ may come unto us, wee must labour to bee renewed in all these.

[Quest. 3] What workes are wee first to under∣take?

[Answ.] Wee must observe and follow the Methode of God: who

First, gives his word unto his people: As hee promised. Isa. 30 21. and did Ionah 1. Then

Secondly, he mollifies and softens the heart, by a true sight of, and sence for sinne. Ierem 31.18. &c. Then

Thirdly, hee reconciles such (as he hath hum∣bled) unto himselfe by infusing his love into their hearts. 1 Iohn 4.10. and Iudg. 2.4.5.6. Then,

Fourthly, hee extrudes out of the heart those that trouble it (Mat. 9.25.) That is he mortifies sinne and crucifies the world, and subdueth the affections, and lusts. Then

Fiftly, he encreaseth zeale, and corroborates grace, and augmenteth Religion and love there∣unto, and to whatsoever is good. Colos. 1.23. and 2.6.7. And therefore wee must highly prize, and heartily professe and practise the word of God as much as in us lyes: And then pray unto God to make his word, a Sword, and Hammer, to breake our hard hearts, and to be reconciled unto us; yea to expell our of our hearts, what∣soever may either hinder us from his service, or spurre us forward to that which is displeasing unto him; And lastly, that hee would bee plea∣sed to fill our hearts with the grace of his Holy Spirit, and to encrease us in all vertuous and Reli∣gious workes. For if wee labour thus to prepare our hearts, wee may bee certainely assured that Christ will come unto us at the last, and remaine and abide with us for ever and ever. Revelat. 3.20.

VERS. 11. Verily I say unto you,* 1.6 among them that are borne of women, there hath not risen a greater then Iohn the Baptist. Notwithstanding he that is least in the Kingdome of Heaven, is greater then he.

Among them that are borne of Women, there hath not risen a greater then Iohn the baptist.

What manner of comparison doth Christ make [Quest. 1] here between Iohn, and the rest.

Our Saviour doth not meane that Iohn was greater then all others; [Answ.] but that none that were before him were greater then he. Non major, sed illi non majores. Chrysost. imperf. s. He did equall Iohn with the rest, and not preferre him above them: Others following those praises, which are given unto Iohn as for example.

First, Iohn was called an Angell. Malach. 4. And so also were the Prophets. Acts 7. and Heb. 2. yea Princes, and Magistrates are called Gods. Psalme 82. which is a higher title.

Secondly, Iohn preacheth not of Christs com∣ming in the future, but in the present Tense, hee doth not proclaime that Christ will come here∣after, but that he is come already: Now this also do all the Apostles.

Thirdly, Iohn digito demonstrat, points at Christ with the finger, and saith this is he, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) So doth also Andrew, and Philip. I••hn 1. and the Samaritane woman. Iohn 4. and Martha Iohn 11. And therefore I conclude this Question, thus

I. Iohn was not greater then all others, but e∣quall unto them.

Against this if it bee objected, [Object.] that Moses was

greater, because hee was equall to Christ Deuter. 18.15.

[Answ] I answer, Moses was not equall unto Christ, but like unto him as is expressed in the place ob∣jected; The Lord will raise up unto you a Prophet like unto me, not equall unto mee: But most plainely. Heb. 3.3. Christ was worthy of more glory then Moses.

II. Iohn is not here by our Saviour compared with those that followed him, but with those who went before him; not with the Apostles of Christ, or all beleevers in generall, but with the Prophets of the Lord, And therefore Pet. Galati∣nus sights with his owne shadow, and builds upon a false ground, and sandy foundation, when hee would prove from this place the Virgin Mary to be without originall sinne. He argues thus.

[Object. 2] Among them that are born of women (that is amongst those who are conceived in originall sinne) there hath not risen a greater then Iohn the Baptist: but Christ was greater then Iohn; therefore it followes that hee was free from sinne; and because the Virgin without doubt was greater then Iohn, therefore it followes also, that shee was without sinne. Pet. Galat. lib. 7. cap. 5. pag. 279.

[Answ. 1] First, I grant that the B. Virgin was greater then Iohn. But

[Answ. 2] Secondly, I deny the consequence, shee was greater, therefore without sinne, followes not.

[Answ. 3] Thirdly, our Saviour doth not compare Iohn with Mary, or the beleevers of that time, but onely with the Prophets of the old Testame••t.

[Quest. 2] Wherein, and how was the Baptist greater then the Prophets of the old Testament?

[Answ. 1] First, because he was called the Messenger of the Lord. Malach. 4.

[Answ. 2] Secondly, because the Prophets prophesied of him; Malach. 3. and 4. Esa. 40.

[Answ. 3] Thirdly, because he prophesied in the wombe Luke 1. as was said before.

[Answ. 4] Fourthly, Iohn was greater then the Prophets in regard of his office; and this I conceive our Saviour here principally meanes: for

I. Iohn prepares the way of Christ. verse 10. And

II. Doth proclaime and shew that Christ is al∣ready come, which none of the Prophets did. And

III He was nearer unto Christ then any, for he was his forerunner; like that Noble-man who walkes next before the King in processions, or when he goes in state: or like Lucifer the day star, who comes next before the Sunne. And

IV. He pointed at Christ with the finger: Be∣hold the Lamb of God.

V. He is almost equalled with Christ in ho∣nour. For

First, hee was honoured in the world, when Christ was unknowne to the world.

Secondly, he prophesieth that Christ shall in∣crease, but himselfe decrease, as came to passe by little and little.

Thirdly, his Disciples were offended, because more followed after, and flocked unto Christ, then did unto him.

VI. As was shewed before, he was the corner stone of the Law and the Gospell, of the old Testa∣ment, and the new, the last of the Prophets, and the first of the Apostles.

Why doth our Saviour make this comparison [Quest. 1] between Iohn and the Prophets? would he here∣by teach the Baptist to bee ambitious or haugh∣tie?

Christ doth not teach his servants to seeke ho∣nour; [Answ.] but he teacheth others to give due honour unto them, whom the Lord (by grace) hath ho∣noured: To teach us.

That Christ would have his Children to bee received, [Observ.] and to have fitting honour given unto them: and hence the Apostles were commanded to depart from those places, and persons who did not regard them. Shake off the dust of your feete and depart.

Why must the servants, and Ministers of Christ [Quest. 4] be thus honoured?

First, because if the Doctour be despised, then [Answ. 1] the Doctrine is contemned: when Iohn was cast into prison, the people grew more cold then for∣merly they were. Iohn 5 35.

Secondly, they must not be honoured for any [Answ. 2] worthinesse that is in their persons, (or at least not principally therfore) but for that grace which they offer, and bring in earthen vessels. 2 Cor. 4.7. Because in that regard their feet are beautifull. Rom. 10.17. and 15.29. And hence the honouring and despising of them, reflects upon him who sent them, and enriched them with this grace they bring. He that heareth you, heareth me; hee that receiveth you, receiveth mee; and hee that de∣spiseth you, despiseth me.

What is here required of people in regard of [Quest. 5] the servants and Ministers of Christ?

First, they must honour all good and faith∣full [Answ. 1] Pastours: (1 Cor. 4.1. and 1 Timoth. 5.16, and 1 Thessal. 5.12.13.) Because such are cal∣led our fathers. 1 Cor. 4.14. &c. Galath. 4.19. Deut. 5.16.

Secondly, they may preferre those whom God [Answ. 2] hath enriched and endowed, with more rare, emi∣nent, and singular gifts. Those of most inferiour parts are not to be contemned, and honoured ac∣cording to their worth: but yet this honour may be graduated according to the measure, and di∣spensation of graces given by God. Rom. 15.29 and 1 Thessal. 1.5.

Thirdly, they must obey them; this honour, [Answ. 3] principally consisting in obedience. Heb. 13.17.

VERS. 12. [Vers. 12] And from the dayes of Iohn the Bap∣tist, untill now, the Kingdome of heaven suffereth vi∣olence, and the violent take it by force.

§. 1. And from the dayes of Iohn the Baptist [Sect. 1] untill now.

Two Termes are laid downe in this Section; namely.

First, Terminus a que; vel Initium, and that, is from the dayes of Iohn the Baptist, now that is not controverted, but agreed upon by all.

[Quest.] Secondly, Terminus ad quem, vel conclusio, and that is untill now; Here it may be asked whether this be terminated in that day when Christ spake this or not, as if, untill now bee as much as unto this day?

[Answ.] No; for this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, untill now is taken.

First, sometimes, Exceptivé, excluding the time to come, or any time after the pre∣sent.

Secondly, sometimes, this phrase speakes one∣ly of the present time, neither excluding nor in∣cluding the future. Reade for example here∣of. 1 Corinth. 8.7. and 15.6. and 1 Iohn 2.9.

Thirdly, sometimes this phrase (untill now) includes even the future time: My Father workes hitherto, and I worke. Iohn 5.17. That is, not onely unto the day wherein this was pronounced, but so long as this world lasts. So also 1 Corinth. 4.13. And thus this Phrase is here to be taken; as ap∣peares most plainely, because it is expounded of the Preaching of the Gospell. The Law, and the Prophets were untill Iohn: and since that time the Kingdome of God is preached, and every man presseth thereunto. Luke 16.16. The meaning therefore of our Saviour here is, the Gospell was preached by the Baptist, whereby so great hap∣pinesse is come unto the world. Whence we may note.

[Observ.] That the manifestation of the Gospell, is the greatest felicity of men, or of the world.

[Sect. 2] §. 2. The Kingdome of Heaven suffers vio∣lence.

[Quest. 1] What is meant by the Kingdome of Hea∣ven?

[Answ. 1] First, it seemes literally to signifie the celestiall glory of the blessed: and thus some understand it: But I dare not subscribe unto it, because the un∣worthy intrude themselves into this Kingdome; which into that they cannot.

[Answ. 2] Secondly, by the Kingdome of Heaven, is often understood the Gospell, which publisheth Christ now already manifested; which is called the Mi∣stery of salvation. 1 Timoth. 3.16. Or, which is all one, it is taken for grace and salvation published by the Gospell. But violence is not so properly said to be offred to this Kingdome.

[Answ. 3] Thirdly, by the Kingdome of Heaven, is here meant the true Church of Christ, which was di∣spersed, farre and wide through the whole earth, and into which all (that is, all sorts) intrude themselves. Whence we may observe that the Church of Christians is reputed and esteemed to be the Kingdome of Heaven. [Observ.] Matth. 13.24:31.47. Rom. 14.17. and 1 Corinth. 4.20. Colos. 4.11.

[Quest. 2] Why is the Christian Church on earth called the Kingdome of Heaven?

[Answ. 1] First, because it leadeth unto the Kingdome of glory. Rom. 8.17. Ephes. 2.19. Philip. 4.22.

[Answ. 2] Secondly, because the conditions of this Church and that Kingdome are one and the same viz.

I. To turne unto God, from whom naturally we are averse.

II. To adhere and cleane unto the Lord, and to rely upon him.

III. To rejoyce in him above al things. Phil. 4.4.

Thirdly, because the Kingdome, and King, and [Answ. 3] Subjects, and Conjunction, and joy, and securi∣ty are plainly one and the same, of this Christian Church on earth, and that Kingdome in heaven: And they onely differ in place and degree.

What is meant here by suffering of violence? [Quest. 3]

These words may be expounded three manner of wayes, namely.

• First, Respectu personarum, [Answ.] in regard of the persons; of old the Gentiles, and world, were excluded: At jam aperta janua Caeli. Ambros. But now the gates of heaven are o∣pen. Our Saviour seemes to allude to those things which of old were hidden, and pro∣hibited: as the holy of holyes, whereunto none must goe, save onely the High-Priest, and that once a yeare: But now wee (that is, all the faithfull) have boldnesse to enter into the holiest by the blood of Iesus &c. Hebr. 10.19. So the Mount must not bee touched. Exod. 19. Heb. 12.20. But now the faithful are come unto Mount Sion &c. (Heb. 12.22.23.) the wall of separation, beeing broken downe. Ephes. 2. And the veile rent in twaine. 2. Cor. 3. Thus as all thrust at the Play-houses, and Theaters, and pla∣ces of publicke spectacles, desiring greedily (when the dores are open) to see the sights, which are there to be presented; Or as when the gates are beate open, or the walls of a be∣siedged City broken downe, or a ship of the enemies grappled withall,* 1.7 every man thrusts and strives to enter as fast as hee can: Even so here the kingdome of Heaven, suffers vio∣lence; that is, Christ having broken downe the wall of separation, and partition, and rent in twaine the veile, and opened the gate of heaven to all, whether bond or free, Iew or Gentile, Greeke, or Barbarian; hence of all sorts, from all places, many flocke unto the Church of Christ.
• Secondly, Respectu ordinis neglecti, in regard of the conditions which now were abolish∣ed, and disanulled; namely, Circumcision, legall sacrifices, and that hard and impossi∣ble condition, Fac & vives: fullfill the Law and thou shalt be saved by the Law; other∣wise thou canst not be saved. Now these be∣ing worne out of date and antiquated, wee men runne unto God onely by faith in Christ, hoping thereby to be saved.
• Thirdly, Respectu interni roboris, in regard of inward strength, and power: God giving under the Gospell ordinarily a more ample spirit, or measure of his spirit: now of this by and by.

§. 3. And the violent take it by force. [Sect. 3]

These words have the force of an exception; As if our Saviour would say, the kingdome of Heaven suffers violence, but yet not all obtaine it, but onely the violent. Violenti rapiunt. Hence then observe.

That the kingdome of heaven cannot be obtain∣ed or gained, [Observ.] without a vehement motion of the heart, and a desire enflamed and kindled with the zeale of faith. Luke 7.29.30.

What was required of the Jewes in regard of the Messias.

[Quest. 1] First, that they should earnestly, and greedily [Answ. 1] expect him: and this they did (Rom. 8.23.) as ap∣peares by the Proverbe. Vt Iudaei Messiam, and al∣so by Iohn 1.19. &c. and 4 25.

[Answ. 2] Secondly it was required of them, that they should beleeve Elias, the Messenger, and fore-run∣ner of the Messiah: and by and by seeke out Christ. As Iohn 4.30.39. Luke 7.16.

[Answ. 3] Thirdly, it was required, that having found out Christ they should follow him with joy, forsa∣king for his sake all other things; as Mat. 4.25. and 8.1. and 12.15. and 14.13. and 19.2. and 20.29. and Mark. 11.9. and Luke 5.15. and 12 1. and 15.1.

[Answ. 4] Fourthly, it was required of them, that they should embrace and accept of Christ upon any termes or conditions whatsoever, although never so hard to flesh and blood: And not like Agrippa, who was almost perswaded to become a Christian, or like the young man who departed from Christ sorrowfull: but felling all, leaving all, denying themselves, and taking up those crosses as Christ enjoyned them, they should follow him.

[Answ. 5] Fiftly, it was required of them, that having once embraced, and accepted of Christ, they should serve him zealously all their daies: And then at the end of their life, they should be crown∣ed with life eternall. Now all these are required of us, and all those who desire to be made parta∣kers of the heavenly Kingdome. For

I. We must above all things long for, expect, and desire, that Christ would come unto our hearts and soules.

II. We must beleeve his Messengers, and Mini∣sters, who bring his word, and declare his will unto us.

III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him: although the Rules prescribed be difficult and contrary to corrupt nature.

IV. Having found out Christ, and obtained him, we must rejoyce in him, yea so rejoyce that we would part with, and forsake al things rather then him.

V. We must then learne and labour to be true∣ly zealous in his service, and for his glory: be∣cause this zeale is the fire which mollifies and softens our hearts, and makes them the more easi∣ly receive divine impressions. Now these things beeing well weighed, and considered, wee may safely conclude: That heaven cannot be had with∣out zealous desires, motions, and endeavours: be∣cause violenti rapiunt, onely the violent take it, and that by force.

[Quest. 2] Wherein is our zeale to be expressed?

[Answ. 1] First, in the love of Religion; which we can never love too much, or affect zealously e∣nough.

[Answ. 2] Secondly, we must be zealous in the encreasing of our faith, and desire unfainedly and earnestly to be sealed by the holy Spirit, and thereby to be assured of Christ and salvation Rom. 8.15.16. and 1 Iohn 5.10. Many desire this grace of a true and sure faith, but they seeke it fluggishly, and ex∣pect to obtaine it easily. Cantic. 3.1. But wee must be zealous in the search and enquity there∣of, and then we may hope that he whom wee de∣sire should come, will come, and not tarry. Heb. 10.38.

Thirdly, we must be zealous in our prayers: [Answ. 3] for this is the most true approbation of the heart. Here observe, that there are two things, which sharpen the edge of zeale, to wit,

I. The sense of our want, or misery, for hee who conceives himselfe or his estate to be mise∣rable, will cry aloud unto God, with a sad heart and a sorrowfull countenance, as we see in the Publicane: whereas the proud Pharisee onely gives thankes, but prayes for nothing. Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants.

II. A desire of the benefit offred; as Christ said to the woman, If thou knew the gift or grace of God, then thou wouldest aske water of me. Iohn 4.10. And therefore we must labour to know what spiritu∣all gifts and graces are excellent, and wherin we are indigent, and then hunger, long, and pray earnestly for them; but because the gift and grace of prayer comes from above, and without the assi∣stance of the Spirit, we cannot pray as we ought; we must therefore desire the Lord to give us the spirit of prayer, as also strength, and power to offer up pleasing, and spirituall sacrifices unto him.

Fourthly, wee must be zealous in obedience of [Answ. 4] life, and that with humility, and submission of our wils to the will of God. And thus if wee be zealous in the Profession of Religion; zealous in desire and endeavour to encrease our faith; zealous in our prayers, and in the pious practise of our lives and conversations; wee may then be certainly assured, that we shall be made partakers of the kingdome of glory, for Ʋioloni rapium: The violent take it by force.

VERS. 13.14. For all the Prophets,* 1.8 and the Law prophesied untill Iohn. And if yee will receive it, this is Elias which was to come.

§. 1. All the Prophets, and the Law prophesied untill [Sect. 2] Iohn.

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

First, it is expounded, De scope Prophet••num, [Answ. 1] thus; this Iohn is he, at whom all the Prophets and this Law almed, and marked. Thus Calvin. Muscul. s.

Why did they levell rather at Iohn, then at [Quest. 2] Christ? or why doth Christ say, they all prophe∣sied of Iohn, and not rather, that they all pro∣phesied of himselfe?

Because hee will not suddenly name himselfe; [Answ.] If I witnesse (saith he) of my selfe, my witnesse is no∣thing: And therefore our Saviour doth rather name Iohn; and by and by shewes that he is Eli∣as, the Fore-runner of the Messiah. From hence then we may learne,

That Christ is the whole scope of the old Te∣stament, [Observ.] and the end of the Law to every one that beleeves: For the scope of the Scripture is

faith unto salvation; but wee have no other to beleeve in, or to hope for salvation from, but on∣ly Christ, Act. 4.12.

[Quest. 3] How, or for what end, or what use must we make of reading the sacred Scriptures?

[Answ 1] First, wee must reade, not for curiosity, but un∣to salvation; whatsoever was written, was written for our learning. Rom. 15.4. and 1 Cor. 10. And there∣fore we must so reade, that wee may learne some∣thing out of whatsoever we reade.

[Answ 2] Secondly, apply what we reade unto Christ; that is, when wee reade of Shilo, the seed of the wo∣man, David my servant, a branch of Iesse, a woman shall compasse a man, Israel shall be freed from captivity, and the like; in all these let us understand Christ.

[Answ 3] Thirdly, let us so read that our faith may be increased by our reading; that is, wee must lay hold upon the promises, adhering unto them confidently and constantly: yea, applying them unto us, and making them ours in Christ; be∣cause hee is the end, both of Law and Gospel.

[Answ. 2] Secondly, this 13. verse is expounded, De limite prophetarum, as if our Saviour would say: All the Prophets prophesied, or there were still Pro∣phets, who prophesied untill Iohn arose, but now they shall prophesie no more. Whence wee may learne:

[Observ. 2] That prophesies are not to be expected beyond the time of the Baptist.

[Object. 1] It may here be objected: The Prophets pro∣phesied not untill Iohn; for Malachie was the last Prophet they had, after the Captivity. See the Preface that is before Malachie in the great Bible.

[Answ. 1] First, it may be, that there were Prophets af∣ter Malachie, although they are not expressed in the Canon of sacred writ. Or,

Secondly, perhaps for the sinnes of the peo∣ple, [Answ. 2] there was neither prophesie, nor vision for a long time: That is, if they had continued sin∣cere, and pure in the service of God, the Lord then would have continued his Prophets a∣mongst them, even until the comming of Christ; but because of their impiety, hee deprived them of them, in anger and just wrath.

But there were Prophets under the Gospel, as [Object. 2] Agabus, who prophesied unto Paul, Act. 21.10. There was a Prophet named Agabus. And therefore there were Prophets after Iohn.

This was miraculous, and not ordinary.

[Answer.] Thirdly, some expound this 13. verse, De gu∣bernatione [Answ. 3] ecclesiae, of the government of the Church: as if our Saviour would say, the Law and the Prophets, were the Governors of the Church, or people untill Iohn, but no longer. Hence then observe.

[Observ. 3] That the Mosaicall law doth not rule, or go∣verne, or beare sway under Christ, or the Church of Christ under, and in the time of the Go∣spell, shall not be ruled or governed by the Mo∣saicall law: For by Christ wee are freed from it.

[Quest. 4] Is this universally true, that we under the Go∣spell are freed from the law of Moses, and the Prophets, and are now not to be taught or ruled by them?

[Answ.] It is true with a double distinction: namely,

First, wee must distinguish of the Law: for although the Ceremoniall be abrogated, yet the Morall remaines, and abides for ever: yea,* 1.9 al∣though the Moral law be still in force, and never to be disannulled, yet it is not said to rule and governe, because it neither saves nor damnes, but only directs the children of faith, what fruits of faith to beare and bring forth.

Secondly, we must distinguish of the Prophets for their writings are not abrogated (because they are morall:) But the Lord doth not now governe his Church by Prophets (as of old time) but by his Sonne, Hebr. 1.1.

Who are meant by Prophets? [Quest. 5]

First, Prophets signifie those, who did fore∣shew [Answ. 1] things to come; And these our Saviour here speakes of: and these were proper to the old Testament, at least ordinarily.

Secondly, by Prophets sometimes are meant [Answ. 2] those, who explicating the prophesies applied them unto Christ: Now of this sort of Pro∣phets, there were both under the old and new Testament.

Thirdly, Prophets sometimes signifie those, [Answ. 3] who by, and in the preaching of the word and Gospel, offer Christ unto us: And these are pro∣per to the New Testament, Reade Rom. 12. and 1 Cor. 14.

How are Christians freed from the Law? [Quest. 6]

First, they are freed from the yoke and ser∣vice [Answ. 1] of Ceremonies: And,

Secondly, from the hard condition of the [Answ. 2] Morall Law: But,

Thirdly, not from the obedience of the Mo∣rall [Answ. 3] Law; for that shall remaine for ever, as the exact and perfect rule of right obedience.

§. 2. This is Elias. [Sect. 2]

Why doth Iohn deny that hee is Elias? [Quest.] Iohn 1.21.

First, some held that Elias the Thisbite, was [Answ. 1] to come againe in the flesh; and that Iohn was he: Now this Iohn denies, Iohn. 1.21.

Secondly, some say that Iohn was Elias in spi∣rit, [Answ. 2] by a Metempsychosis, or transmigration of the soule (as the Pythagoreans held) As though Elias his soule, had animated Iohns body; but this opinion appeares to be erroneous, by Matt. 14.2. of which afterwards.

Thirdly, Christ saith, this is Elias, because Iohn [Answ. 3] came in the same spirit that Elias did, Luk. 1.17. and Matth. 17.11. Here observe, that there was in Elias, a double spirit, viz.

I. A spirit of revenge, 2 King. 1. This spirit Christ approves not of, neither doe we reade that it was in the Baptist.

II. A spirit of zeale towards religion, 1 King. 18. This Christ commends, and this was in Iohn.

VERS. 15. Hee that hath eares to heare, [Vers. 15] let him hee

How many sorts of hearers are there, [Quest.] or how [Observ. 4] many sorts of men are there, in the times and places of the Gospel?

First, some are manifest adversaries, and ene∣mies

unto the Preachers, and preaching of the word of God; as was Herod, Herodias, and many of the Pharisees.

[Answ. 2] Secondly, some out of a certaine Epicureall contempt, regard not the word; and thus many would not vouchsafe to goe out of doores to heare Christ, or Iohn.

[Answ. 3] Thirdly, some calumniate the persons of the Preachers, when they can find no fault with the word preached. And thus the Pharisees say, Iohn hath a devill, because he came neither eat∣ing, nor drinking; and Christ is a friend of Publicanes and sinners, verse 18, 19.

[Answ. 4] Fourthly, some having a prejudicated opini∣on, either of the person, or word, either of the Preacher, or preaching, will not receive the do¦ctrine, but stop their eares, and shut their hearts against it: And these our Saviour seemes to speake unto, in this verse, and the former: If yee will receive it, this is Elias, and he that hath eares to heare, let him heare.

[Answ. 5] Fiftly, As some went out to heare Iohn, who returned back againe, because his doctrine con∣tradicted their lusts, and opposed their lewd lives: And as many, approved of his preaching, when hee reproved others, but were offended with him, when they were taxed themselves: So many forsake the word, because it crosseth their wils; and although they allow Ministers to reprove others, yet they doe not like that themselves should be reproved.

[Answ. 6] Sixtly, some in outward shew, would neither seeme to be adversaries, nor contemners of the word preached; but yet in themselves contem∣ned the counsell of the Lord; as the Scribes. So many in heart, despise the Gospel of Christ, who shew no such thing outwardly at all.

[Answ. 7] Seventhly. As the Disciples of Iohn attribu∣ted more unto him, then unto Christ; yea, a∣scribed that unto Iohn, which was proper unto Christ. So, some ascribe more to the Instrumen∣tall, then to the Principall, or efficient cause; that is, often times more to the Minister, then to Christ; yea, often sacrifice to themselves, & their own labours & endevours, more then unto Christ.

[Answ. 8] Eightly, some have mens persons in admira∣tion, but their doctrine in contempt; Many certainely, admired both Iohn and Christ, (as ap∣peares by the applause, never any man spake, 〈◊〉〈◊〉 this man speakes) who would not obey the word preached. Now none of all these are worthy our imitation, or commendation, but rather all of them deserve exprobration.

VERS. 18, 19. Iohn came neither eating nor drinking, and they say, hee hath a devill. The Sonne of man came eating and drinking, and they say; Behold a man gluttonous, and a wine bibber, a friend of Publicans [Sect. 1] and sinners: But wisedome is justified of her children.

[Quest.] §. 1. For Iohn came neither eating nor drinking.

[Answ.] How many sorts of Diet are there in Scripture Foure; namely,

• First, Iohn Baptists diet, who came nei∣ther eating nor drinking; that is, hee ate wild honey, and the courfest things.
• Secondly, our Saviours diet, who dranke wine, but yet very moderately.
• Thirdly, the Epicures diet, who saith, Let us eat and drinke, for to morrow we shall die.
• Fourthly, the scrupulous mans diet, who eateth nothing but herbes, Rom. 14.2. Now the difference betwixt these is this; Iohn the Baptists diet, and Christs diet, are both vertues; but the Epicures diet, and the Scrupulous mans are the two extreme: For the Epicure taketh God, to bee an in∣dulgent Father to him, in giving him the creatures to eate of them at his pleasure. And the other taketh God to be a niggard, who granteth not the liberall use of the creatures to his children.

§. 2 And they say hee hath a Devill. [Sect. 2]

What was the cause that provoked them thus [Quest. 1] to censure the Baptist?

The provoking and incensing cause was two-fold; namely, [Answ.]

First, because he preached the Law.

Secondly, because hee was abstemious and temperate.

First, Iohn preached the Law, and the threat∣nings thereof, he proclaimed them to be a gene∣ration of Vipers, Matt. 3.7. He preacheth that God can raise up children unto Abraham of stones, Matth. 3.9. yea, that now the axe is laid to the root of the tree, verse 10. And therefore fruitlesse trees shall be cast into the fire, verse 12. Now hence they were angry, and in their rage, said, hee had a devill: To teach us;

That the preaching of the Law is never ac∣ceptable to sinners, N••hem. 9.30. Prov. 1.24. Act. 7.54. Esa. 30.14. Ierem. 44.5. and 25.4. and and 2 King. 17.13. &c. 2 Chronicles. 24.19. Ierem. 7.13.

How doth this further appeare? [Quest. 2]

Because the Law preacheth foure things, [Answ.] op∣posite to so many humane affections; to wit,

First, the Law teacheth, that our condition by nature, is evill, desperate, and miserable; now this is opposite to the pride, and selfe-love, that is in our natures, when Christ preached upon this head of the Law, the Pharisees cry, Are wee blind also? Iohn 9.40. Because our proud natures will not brooke this doctrine.

Secondly, the Law teacheth, that punishment hangeth over our heads, and will fall certainely at length upon us, except wee repent. Now this is opposite to presumption. When Ieremy preach∣eth this point, the people reply: Thou liest, Iere∣mie. 43.2. They will not beleeve that they shall be punished, although they have grievously of∣fended. So naturally we presume that no evill shall come unto us, and make a covenant with death, (Iob 36.13. Esay 28.14.) And therefore cannot endure the menaces and comminations of the law.

Thirdly, the Law exhorts us to repent, (as Causa sine qua non) and telleth us, that without repentance wee must needs be brought to destru∣ction at the last. Now this is opposite to the love of sinne, which is inherent in our natures, and habituall unto us. And therefore, this do∣ctrine of repentance, is as harsh, and unplea∣sant

unto us, as is a prohibition of meat to him that is hungry, or of drinke, to him that is thirsty.

Fourthly, the Law perswades us to repent betimes, speedily, whiles it is said to day, and to deferre it no longer: Now this is opposite to that sluggish idlenesse, that is in our bones, and which makes us from day to day, to cry, yet a little sleepe, á little slumber, a little ••olding of the hands to sleepe. And therefore the preaching of the law is as distastful unto us, as it is to a sleepy sluggish man, to be awakened, and pulled out of his bed.

[Quest. 3] Why may wee not despise, or lightly regard the preaching of the Law?

[Answ. 1] First, because the Law is truth: what would it profit a man to dye laughing, or to be deceived? If the Physitian should tell us that out bodies were in no danger; or the Lawyer, that our e∣states were safe, and secure; when as both are in apparent danger: we would say they were Tray∣tours to our bodies, and possessions. And yet we are angry with the Law, when it telleth us truth, and could wish that it were a Traytor to our soules. The Law telleth us, That for sins sake the wrath of God fals upon the children of dis∣obedience, Ephes. 5.6. Now although this be an undoubted truth, and that experience doth day∣ly prove it, yet we had rather not hear it.

[Answ. 2] Secondly, we must not despise the preaching of the Law, because it is a necessary way: we com∣ming by death unto life: as the sharp needle makes way for the smoothe thred, and as the Prodigall by poverty is brought home unto his Father: we must be wounded before we can be cured, we must be humbled before we can be rais∣ed up, yea we must dye before we can live. And therefore seeing the threats of the Law are true, yea and necessary to humble and wound us; we must take heed that we do not slight them.

[Quest. 4] What things hinder us from regarding, and lo∣ving the preaching of the Law?

[Answ. 1] First, self-love, Esa. 65.5. And therefore we must learn to deny our selves.

[Answ. 2] Secondly, presumption: and therefore we must be circumspect; it being a dangerous thing to be deceived in the state and condition of the soul, or to cry Peace, Peace unto our selves, while sudden destruction hangs over our heads.

[Answ. 3] Thirdly, the love of sin: this is a sweet seem∣ing potion to the body, and a sweet poyson unto the soul. And therefore we must hate sin, as we would hate hell; for, the wages of sin is death, Ro∣mans 6.23.

[Answ. 4] Fourthly, idlenesse deceives many, and hin∣ders many from giving a due regard unto the Law; and that both by making them to pro∣tract time, and also by quenching and cooling all zealous motions in them. Wherefore we must shake off all delays, and labour carefully to pra∣ctise the precepts of the Law.

Secondly, the next provoking cause which made them say, that Iohn had a devill, was because he was abstemious and moderate, yea seemed more austeer and rigide than themselves were: and therefore they envie him. Whence I might observe two things: viz.

First, that an Hypocrite hates him that is more holy than himself, Esa. 65.5.

Secondly, that an austere life it odious and [Observ. 1] irksome to a carnall man, 1 Pet. 4.4. [Observ. 2]

Why do carnall men so carp at an austere life? [Quest. 5]

First, because thereby Hypocrites and formal∣lists [Answ. 1] are excelled in glory: and therefore they envie such a life in any, as shall ecclipse their light.

Secondly, by such a life wicked men are re∣proached: [Answ. 2] and therefore they hate such that are so reserved, and chary of their society, that they shun the company of all that are wicked, Ephe∣sians 5.11.

Thirdly, such a life condemns the licentious∣nesse [Answ. 3] of flesh and blood, who saith, Let us eat and drink, for to morrow we shall dy, Esa. 22.13. And therefore all Epicures, belly-gods and intempe∣rate persons, detest and abhor such a life.

We have seen the moving causes of the peoples censure given of Iohn; namely, because he preach∣ed the terrours of the Law, and because he lived a strict life: we may now consider

What the effect of this censure was? [Quest. 6]

Rash Judgement: for they say, He hath a Devill. [Answ.] Hence two things may be observed; namely,

First, That rash judgement is seldome right [Observ. 3] judgement; 1 Sam. 1.13. Mat. 7.1. Rom. 14.10, 13 and 1 Cor. 4.5. Colos. 2.16.

Secondly, That there is nothing so good or [Observ. 4] holy, but malice can deprave, Rom. 1.30. and 2 Tim. 3.3. Iohn Baptist (Malice saith) hath a de∣vill; although the holy Ghost say, That he was sanctified in the womb: yea, Christ, the Lamb without spot (they say) is become a friend, and familiar companion of sinners.

What is here required of all men? [Quest. 7]

First, wicked men, yea all men must hate, and [Answ. 1] forbear all calumny; lest thereby they condemn the generation of the just: Reade Psal. 15.3. and 73.15. Luke 3.14.

Secondly, the righteous must labour to cut [Answ. 2] off all occasions; that is, labour so to live, that the wicked may be ashamed to speak evill of them.

How must we so live, that we may escape ca∣lumnies [Quest. 8] and slanders?

Saint Peter gives us three remarkable rules to be observed, for this end; namely, [Answ.]

First, we must abstain from all sin whatsoever, [Rule 1] whether against the first or second Table, 1 Pet. 2.11. do no evill, and then men can have no ground to build an evill report upon.

Secondly, shine before men in the works of ho∣linesse [Rule 2] and uprightnesse; let them see nothing but good in us, that they may be able to say nothing but good of us, 1 Pet, 2.12.

Thirdly, obey Magistrates and Superiours, in [Rule 3] those things which are not against God, or his word, or his Law: for this is the wil of God, that thus we should put to silence the ignorance of foolish men, 1 Pet. 2.14, 15.

§. 3. Christ came both eating and drinking. [Sect. 3]

How, and wherein is Christ opposed to the [Quest. 1] Baptist?

First, Iohns Disciples thought that they were [Answ. 1]

Corrivals; but because (that I know of) now none think so, therefore I slip it.

[Answ. 2] Secondly, they differed in conversation: be∣cause Iohn was abstemious, and more reserved; but Christ was more familiar, that so by all means he might win and gain some.

[Observ. 2] From whence we may learn, That Christ try∣ed all wayes and means for our salvation: for that being the scope of his sending, and coming into the world, and there being nothing that he more deeply desired, than that, he would cer∣tainly leave no means unsought for the effect∣ing of it.

[Quest. 2] What did Christ do for our salvation?

[Answ. 1] First, in himselfe he taught us, he prayed for us, yea when we were enemies, he laid down his life for our ransome, Rom. 5.6, 7. he checked the proud, (Iohn 10.) and cheered the humble, Mat∣thew 11.28.

[Answ. 2] Secondly, in his Apostles, he did much for our salvation: for he sent, and commanded them to preach, he endowed them with gifts, and made them able Ministers; he distributed severall abi∣lities among them, making some sons of consola∣tion, and some sons of thunder: yea he inspired them with his Spirit, for the writing of the Scripture, the rule of Truth.

[Answ. 3] Thirdly, in his Ministers he shews his care over us, and his desire of our salvation: for he hath left a succession of Ministers for the gather∣ing together of the Elect: and as Paul became all to all men, so the Lord hath given us Ministers of all sorts, that so we might be left without excuse: he hath given us ancient and grave Ministers; he hath given us solid & learned Ministers; he hath given us meek and milde Ministers; yea he hath given us Ministers of our nation, and not stran∣gers only, and the like. And thus he hath given us Pastours according to our severall dispositions, yea some who can change themselves, or take un∣to themselves any form (in indifferent things) for the winning of all sorts unto Christ, 1 Cor. 9.20, 21, 22.

[Answ. 3] Thirdly, Christ, and the Baptist, differ in preaching; for Iohn preached the Law, and wrath, (Mat. 3.7, 11.) unto repentance: Lugu∣bria. Gualt. s. But Christ preached, or proclaimed the sweet messages of the Gospel, Mat. 3.28. Ioh. 7.37, &c.

[Observ. 2] From whence we may learn, That there is a double preaching necessary unto salvation; viz. Threatnings and Promises, the Law and the Gospel; thus we see Samuel did, 1 Sam. 12. and Esa. 1.

[Quest. 3] Why is it necessary, that both Law and Gospel, Promises and Threatnings should be preached?

[Answ. 1] First, because there are divers sorts of men: as for example: I. Some hearers are soft and mol∣lified, and of tender eares and hearts: some are hard and obdurate, which stand in need of a sharp wedge to rend and tear them. II. Some sinners are bashfull, some shamelesse and impu∣dent, 1 Corin. 5. and 2 Corin. 2. And therefore the shamelesse must be shent and shamed. III. Some sin openly and apparently, some secretly and co∣vertly. And therefore one strain, or way of preaching alwayes, will not so well sute with all dispositions.

Secondly, it is necessary, that both Law and [Answ. 2] Gospel should be preached, because divers and sundry works are to be wrought in one and the same elect vessell: for I. He must be humbled with the Comminations of the Law. Then II. He must be raised up by the promises of the Gospel. And then III. Sealed by the Spirit of Promise, Ephes. 1.13.

Who are here to be blamed? [Quest. 4]

They who expect nothing, [Answ.] or brook nothing (in the preaching of the Word) but onely pro∣mises, allurements, and sweet Musick. As Rachel was fairer, but Leah more fruitfull; so Promi∣ses are more pleasing, but threatnings more pro∣fitable, in regard of our corrupt nature. For I. In the beginning there are many Raemorae, and lets which must violently be shaken off, and tram∣pled under feet; which without the Commina∣tions of the Law, we shall hardly be induced to do. And II. In our journey we shall be subject to sleep and drowsinesse, and therfore we must be rouzed, and excited with Legall terrours. III. In our progresse there wil be pull-backs, & relapses; sometimes in action, sometimes in affection; we being like unto the Sea, who hath both her Ebbe and Tides. And therfore these things considered, we must not always expect promises, and sweet blandishments from the Word of God.

Fourthly, Christ and Iohn differed not in the [Answ. 4] end, or scope, which was to call men unto salva∣tion. Whence note,

That all the divers gifts of the Ministery tend [Observ. 3] all to one and the same scope. The Prophets threaten, but for this end, that we may live, Ezek. 18. The Apostles gently perswade and admonish (Gal. 4.19.) that so Christ may be planted in our hearts.

What did the people, or Pharisees blame in [Quest. 5] Christ and Iohn?

First, in generall they blame all, they do; Iohn•• [Answ. 1] severity, and Christs familiarity, are both alike taxed: to teach us,

That the naturall man blames and dislikes eve∣ry [Observ. 4] good thing. For I. There is a perverse nature in man, which (like wanton or peevish children) will be contented, and pleased with nothing. Yet II. There is in them a desire of contentment, but it is in those things which cannot content, or satisfie, humane desires. Yea III. There is in naturall men a particular hatred of God and the Gospel. And therefore they tax and blame eve∣ry thing that is good.

Secondly, the people blame the Ministers of [Answ. 2] the Gospel, namely, Christ and Iohn, in whom they saw no evill at all, save onely their diligence and industry in preaching the word.

From whence we may learn, That Ministers [Observ. 5] are often calumniated and taxed for their zeal, and industry in preaching the word, Amos 7.12.

§. 4. Wisdom in justified of her children. [Sect. 4]

For the propagation of Learning, Colleges and Schools, were in divers places erected for the Prophets: and their Schollers were termed

Filij Prophetatum, Children of the Prophets. 2 King 6.1 unto which phrase our Saviour here alludes, wise∣dome is justified of her Children.

[Vers. 20] VERS. 20. Then beganne he to upbraid the Cities, wherein most of his mighty workes were done, because they repented not.

[Sect. 1] §. 1. Tunc. Then beganne hee to upbraid the Ci∣ties.

This voyce Then, doth denote the time to bee the fame with the former, or that this verse and those which follow were spoken at the same time with the verses foregoing, and upon the occasion of them. As if the Evangelist would say, after that Christ had spoken these things (from verse 16. &c.) in generall, hee applyeth them particu∣larly, [Observ.] whence note: That the most profitable preaching, is to apply generall Doctrines to par∣ticular persons. Reade for the proofe, and Apo∣stolicall practise hereof. 1 Corinth 3.1. &c, and 5.1. and 6.10. and 10.6. &c. and 1••.8. &c. Galath. 3.1.

[Sect. 2] §. 2. Wherein most of his mighty workes were done.

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

[Answ. 1] First, the word here used (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifies nei∣ther Miracles, nor Workes, but Vertue, and Pow∣er; which he shewed more amongst them, then others, more there then elsewhere.

[Answ. 2] Secondly, the meaning therefore is, they are more worthy of anger, and punishment, then o∣thers, because they have plainely and evidently seene, that there was divine vertue and power in Christ: but others might thus excuse themselues, wee know not whether he be from heaven or of men: yea we know, that he is Ioseph the Carpen∣ters sonne, and that his Mothers name is Mary, and therefore none of the Elders will beleeve on him. Iohn 7.47. But now unto these cities he shew∣ed his divine power; and therefore they were in∣excusable.

[Quest. 2] What vertues doth the Evangelist here under∣stand, Christ to have shewed forth in these Ci∣ties?

[Answ. 1] First, his miraculous workes: If I had not done among them the workes which none other man did, they had not had sinne. Iohn 15.24. These Cities saw that hee was stronger then the Devill. Luke 11. and how he commanded with authority the un∣cleane spirits, Mark 1.27. They saw how the winds and Sea obeyed him. Matth. 8.27. Luke 8.25. And how hee loosed Lazarus, from the fet∣ters of death. Iohn 11.44.

[Answ. 2] Secondly, his vertue was shewed in the Preach∣ing of the Gospell: for he taught with power, and like one that had authority, and not as the Scribes. Matth. 7.29. and 9.6. Now these Cities saw Christs power both in his miraculous workes, and in his powerfull preaching; and therefore a deeper woe is denounced against them. Hence then ob∣serve.

[Observ.] That those to whom the power of Christ is more revealed, shall be most greevously punished if they relapse, and fall away. Iohn 3.19. If light come into the world, and be contemned by the world, the condemnation of the world is greater. So Rom. 2.4. If the riches of Gods mercy be offe∣red, and the offer thereof despised, the wrath of God then will bee the more swiftly, and sharp∣ly revealed.

Why shall those be more severely punished, [Quest. 3] to whom the power of Christ is more revea∣led, if they relapse and fall away?

First, because the Revelation of the power of [Answ. 1] Christ opens the gate unto salvation. Praemoniti, praemuniti, forewarned, forearmed; and therefore Sciens vivus vidensque peris: he perisheth willing∣ly, wittingly, and deservedly, who sees the dan∣ger, and yet will runne into it, who seeth the gate of heaven open, and will not enter therein, who seeth the way that leads unto life, and yet walkes in those paths that lead unto death.

Secondly, because such contemne great grace [Answ. 2] and mercy: for those who see the power of Christ, and yet turne backe againe unto folly, doe cast a∣way Christ, reject the Holy Ghost, and extinguish that light which God hath given them, and there∣fore shall be more severely punished. A sluggish servant will sleep in the morning; but if a servant bee often called, and awakened, and yet sleepes a∣gaine, it is then no longer negligence, but con∣tempt. So those who relapse after a Revelation of the power and vertue of Christ are guil∣ty.

I. Of sinne. And

II. Of infidelity. And

III. Of the contempt of Christ, the Holy Ghost, and the word of God. And therefore shall be the more greevously tormented.

How, or wherein is the power of Christ mani∣fested, [Quest. 4] or revealed?

First, in judicijs in his judgments. Ezech. 25.11 [Answer 1] and 30.19. Exod. 7.5. Psalm. 105.5. Esa. 26.9. Ierem. 5.3. The Lord sometimes corrects, afflicts, and punisheth us, that wee, (seeing his power) might learne to amend, sometimes he makes his power knowne upon others, that his owne people might observe his judgements; and powers forth his wrath and fury upon the disobedient, that wee might tremble and learne to obey;* 1.10 as the Dog is beaten before the young Lyon, to make the Lyon obedient, or the Condisciples of the young Prince, to make him feare.

Secondly, in Benedictionibus, in blessings and [Answer 2] mercy: Gods power is revealed in favours, and good things, as Esa. 26.10. And great is the judge∣ment of those who despise these. Reade Ezech. 16 Esa. 5.

Thirdly, in praedicatione verbi, his power is ra∣ther [Answer 3] revealed in the Preaching, and publishing of the word; that beeing the power of God unto salvation. Rom. 1 16. and 2.4. and 1 Thessal. 1.5. And therefore those who enjoy the preaching of the word, and despise it heape up unto themselves wrath against the day of wrath.

Fourthly, the power of Christ is principally, [Answer 4] shewed there, where the Spirit is powerfull in the heart. (1 Cor. 12.7. Hebr. 6.6. &c.) by any ge∣nerall or particular grace. And therefore they

who are enlightned by the Spirit must take heed of relapsing: for as they have despised and sleight∣ed a great grace, who doe thus, so they doe in∣curre a great judgement and condemnati∣on eternally.

[Sect. 3] §. 3. Because they repented not.

Our blessed Saviour doth not upbraid them, because they did not admire his Miracles, or be∣cause they did not entertaine or feast him; but be∣cause they repented not; yea the other they did, but not this: they wondred at his wonderfull workes, and many entertained him; but all was nothing without repentance. Whence we may note,

[Observ.] That where repentance is wanting, there all other duties are nothing worth: It is not suffici∣ent for a man to heare the word with reverence, or a shew of love, or a forme of obedience, (for these were in Herod. Mark 6.20.) except we seri∣ously repent and in sincerity obey, these onely be∣ing the blessed ones. Luke 11.28. Iohn 13.17. Ie∣rem. 4.4. Psalm. 34.14. Matth. 7.21. It is not enough for a man, to make a Profession of Religi∣on but he must indeed strive and study to eschew evill, and doe good (which is the nature of true Repentance) if hee would bee pleasing and accep∣table unto God.

[Quest. 1] How doth it appeare, that all wee doe in Re∣ligion is of no esteeme with God without Re∣pentance?

[Answ. 1] First, it appeares Authoritate, by a threefold au∣thority, namely,

I. Of the Baptist, who preacheth Repentance. Matth. 3.3. And

II. Of Christ, who preacheth repentance, Mat. 4.17. Luke. 24.47. And

III. Of the Apostles who preach the same do∣ctrine. Acts 2.38. and 3.19. and 26.18.

[Answ. 2] Secondly, it appeares Scopo by the Scope of Christ.

Now the scope of Christ in his comming was: I. To reduce men from their errours; And II. To free them from their sinnes. Luke 1.75. and Titus 11.2. &c. And therefore hence it appeares, that without repentance all is nothing.

[Quest. 2] Why doth not our Saviour rather upbraide these Cities because they beleeved not, then be∣cause they repented not, seeing wee are saved by faith, and Luther saith. Omnes damnari ob infide∣litatem, that all are damned for infidelity?

[Answ.] Certes, salvation is of faith, but repentance is the way unto faith, yea (Causa size qua non) without repentance there can be no faith, for those who never repented them of their sinnes, never had the least sparke of saving faith.

[Quest. 3] Who ought to repent?

[Answ.] All, who either

First, desire to be redeemed, from Sathan and death: Or

Secondly, who are in a miserable estate and condition. Now

I. Such are all men before repentance. Rom. 3.23. and 5.12. And

II. All that doe not truly repent.

[Quest. 4] Who doe not truely repent?

[Answ. 1] First, those who abide in their sinnes, not re∣penting them at all of their iniquities.

Secondly, those who by a fained and coun∣terfeit [Answ. 2] repentance deceive their own soule

Thirdly, those who repent key-coldly, and [Answ. 3] wash themselues with adulterate teares.

Fourthly, those who seeme both to others and [Answ. 4] themselues, seriously to repent, but afterwards re∣lapse with the dog to his vomit, and with the Swine that was washed to the wallowing in the mire. 2 Peter 2.22.

How must we repent? [Quest. 5]

There are two parts of Repentance, namely; [Answ.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dediscere, Discere, damnare, a∣mare.

First, Resipiscere, quasi re-sapere, to bee wise a∣gaine, or to condemne our former wicked life and actions. Rom. 12.2. And therefore unto true re∣pentance it is required, that wee should seriously lament and bewaile what is by-past, and for the time to come, labour to be weaned from these things, to wit,

I. From all our former sinnes. 2 Peter 1.9. and 2.20. Galath. 5.24.

II. From the love of the word. Psalm 127.2. Iames 4.4.

III. From the contempt of the word; because it is a dangerous thing to despise the word, and so long as we doe so, we cannot truely repent: Reade 2 Chron. 36.16. Proverb. 1.24. Iohn 3.19. Acts 19.9. Ezech. 33.32.

IV. From despising of the blessed Spirit; that is, from greeving him. Ephes. 4.28. or extinguish∣ing his good motions. 1 Thessal. 5.19. And ther∣fore that we may avoid, and beware this the bet∣ter, let us remember how many calls we have neglected, and how many good motions we have smoothered.

V. From the neglect of salvation, wee must remember, how formerly we preferred pleasure and profit, yea, and all things before this, & learn both to repent, deplore, and amend it.

Secondly, Converti, to be converted and turned unto God; or to direct an averse heart unto him, and to labour, that hereafter our whole life may be directed and guided unto a new marke. And in these two; [To repent of, and turn from what is by-past, and amisse; and to amend our lives, and turne unto the Lord our God; and whatsoever is good, for the time to come] doth regeneration consist. Now this second part of repentance doth consist in these things; namely.

I. In a desire and endeavour, to bee ingrafted into Christ, the true and living Olive; and this wee are by faith, Iohn 15.1. Rom. 11.22. And

II. In an earnest endeavour to walke in faith, and to approve the truth thereof, by our workes of new obedience, and true sanctification, Gal. 2.19. &c. and Iames 2.18 and 1 Tim. 6.18. And

III. In a true contempt of the world, 1 Iohn 2.15. that is, although we may make use there∣of (as of an Inne for a night) yet we must nei∣ther serve it, nor love it, nor delight in it, 1 Cor. 7.30. And,

IV. In a true deniall of our owne wils and wayes, Matth. 16.24. and an earnest desire to know, what the good and perfect will of God

is, Rom. 12.2. Ephes, 5.10. And,

V. In a serious labour to fructifie, & increase daily in every good worke: Reade Rom. 12.1. and 2 Corinth. 5.15. and 1 Tim. 6.18. And there∣fore we should diligently examine our selves by these things, whether ever we truely repented us of our sinnes, or not; seeing that without it, all our other labour in religion is lost.

[Quest. 6] By whose aid and helpe must we repent?

[Answ.] By the aid and assistance of God; for he cir∣cumciseth the heart, Deut. 30.6. And he converts and turnes us, Ierem. 31.18.

[Verse 21.22.] VERS. 21.22. Woe unto thee Chorazin, woe unto thee Bethsaida; for if the mighty workes which were done in you, had beene done in Tyre and Sidon, they would have repented long agoe in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Si∣don at the day of judgement, then for you.

[Sect. 2] §. 1. If the mighty workes which were d••ne in thee, had beene done in Tyre and Sidon

[Quest. 1] Who were these men of Tyre?

[Answer 1] First, they were Gentiles, not Iewes; yet,

[Answer 2] Secondly, in the times of David and Solomon, they were friends to the Israelites, as appeares by 2 Sam. 5.11. and 1 King. 5.1.

[Answer 3] Thirdly, it was a place of singular traffick and trading, Zach. 9.2.3.

[Answer 4] Fourthly, they were sometimes enemies to the people of God, Psal 83.7. Ezech. 26.2.

[Answer 5] Fiftly, they were a people, whom for their sinnes God had menaced, and threatned to pu∣nish, Esay 23, 1. &c. Ierem. 27.2. Ezech. 26. and 27. and 28. and 29.18. Amos 1.9. Yea, they were captivated seventy yeares, and yet returned unto their fornication, Esa. 23.16. their sinnes were divers, viz.

I. They were the enemies of the Israelites, as was shewed before.

II. They trusted to their wisedome and riches, Zachar. 9.2.3.

III. Being returned from their long captivi∣ty, they turne againe to their former fornica∣tion, Esa. 23.16.

IV. Tyre thought her selfe, and boasted of her selfe, as a God, Ezech. 28.2. and 27.1. &c. And yet if the mighty workes which were done in Corazin, and Bethsaida, had beene done in her, shee would have repented in sackcloth and ashes. Whence we may observe:

[Observ. 1] That there are none so wicked, but they may be converted by the Gospel: Christ came into the world to save sinners, and by his preaching Publicanes and Harlots were reduced to his Do∣minion: yea, the Gospel is a generall Antidote against all infection of sinne, and a general salve for all sores; it is the Elixar of life, and no∣thing is incureable, in regard thereof, it being the power of God unto salvation, Rom. 1.16. that is, the preaching of the Gospel, 1 Cor. 1.24. And therefore nothing is impossible unto God, neither can any thing at all hinder him. Here observe, that there are two things which hinder a Physician from curing; namely,

First, the time; many diseases being taken in time, are easily helped, but being let alone a while, they become incurable. This cannot hinder the Lord, for Nullum tempus occurrit Deo, he cals men to the gates of death, and then hee saith; Come againe yee sonnes of men; yea, at what time soever (whether at the first, or third, or ninth, or eleventh houre) a sinner repents, he shall find mercy, Ezech. 18. And therefore the length of time, or continuance in sinne, cannot let the Lord from healing.

Secondly, the kind of the disease and malady; some diseases are incureble unto man; but no∣thing is impossible unto God; for hee can par∣don all our sinnes, Ezech. 18.22. He can heale all our infirmities, Psalm. 103.3. yea, although our soules were as red as blood, by reason of the pollution of sinne, yet hee can make us as white as the driven snow, Esa. 1.16.18. [Quest. 2]

How were these of Corazin worse then they of Tyre, or what is the end of this comparison, which our Saviour makes betwixt them? [Answ. 1]

First, it is usuall with the Lord, to shame some sinners, by the example of others, as Mat. 12.41.42. where our Saviour reproacheth them with the Ninivites, and the Queene of the South; and againe, verse 19. taxeth their pride, by the ex∣ample of Infants; and elsewhere reproveth the rich, by comparing them with the Widow, who cast in two mites into the treasury. But in these examples, hee compares them with those, who did well; but in the Text, with those who did wickedly. Now it is no wonder, if these of Corazin and Bethsaida, were worse then the good; but how were they worse then the Infidels, and Gen∣tiles?

Secondly, the Galileans were neere to the men [Answ. 2] of Tyre, and the luxury, and unbridled life of the Tyrians was knowne, unto the Galileans, and hated, and condemned by them; and for this their wickednesse were despised of them. There∣fore our Saviour compares the Galileans, with the men of Tyre, that they may know, in how great danger they are, and how they are as bad, and worse as they are, who in their esteeme de∣serve to be hated, and contemned for their wic∣kednesse, and ungodly lives.

Thirdly, but how were the Galileans worse [Answ. 3] then the Tyrians? because they of Tyre sinned ignorantly, but these of obstinate malice. Whence note,

That the sinnes of Christians (after they have [Observ. 2] knowne, and received the Gospel) are worse then the sinnes of Heathens and Infidels, who are not taught by the preaching of the word: And as their sinnes are greater, so shall also their punishment; For hee who knowes his Masters will, and doth it not, shall be beaten with more stripes.

Why are the sinnes of Christians, worse and [Quest. 3] greater, then the sinnes of Heathens?

First, because Infidels have only the law of na∣ture, [Answ. 1] but Christians the law of God, and the Gospel. Here Chrysostome compares the Galileans with those of Tyre, for these had only the law of nature to leade them; but those besides, and a∣bove

that had the Law of God, and the Gospel and the Miracles of Christ; and therefore the Galileans sinned against the whole blessed Tri∣nity: For,

I Christ spake, and preached unto them. And

II. The Holy Ghost, by some generall notions did cooperate with the word. And,

III. God the Father did confirme the word preached by Christ, with signes and miracles: And therefore great was their sinne, in contemning this word, and in shutting their eyes against this cleare light.

[Answ. 2] Secondly, in Infidels there is an invincible ig∣norance(the naturall man not being able to un∣derstand spirituall things, 1 Cor. 2.14) but in Christians, a vincible, because they are taught by the Gospel, which is the meanes of know∣ledge.

[Quest. 4] What is required of us, and all those who in∣joy [Answ. 1] the Gospell.

First, wee must take heed of contemning the Gospell, after once it hath been embraced and re∣ceived: for it had been better for us never to have knowne the waies of God, then after the know∣ledge thereof to relapse and fall away. 2 Peter 2.22. like the Galathians who began in the Spirit, [Answ. 2] and ended in the flesh Gal 3.3.

Secondly, we must take heed of sins of know∣ledge; whether

I. In generall, after illumination, and a know∣ledge, that God is an enemy unto, and a swift wit∣nesse against all sinnes and sinners: for it is dan∣gerous for such a one to sinne. Or

II. In particular, we must principally beware of those sinnes which we know; The time, and sinnes of ignorance the Lord easily passeth by. Acts 17. but after a man is brought to the sight and knowledge of his sinne, it is dangerous then to continue any longer in it. Some follow drun∣kennesse, and ignorantly thinke it to bee but only good fellowship, and not sinne, or if sinne then no great one, neither much offensive to God. But woe be to him, who knowes it to be a great sinne, and odious unto God, and therefore blusheth and trembleth to commit it, and yet notwith∣standing proccedeth to act it: For such a one.

First, sinneth against the whole ever blessed Tri∣nity as was said even now. And

Secondly, against his owne knowledge. And

Thirdly, against his owne tongue, where∣with. I. He hath often asked pardon and forgive∣nesse at Gods hands: And

II. He hath often promised to leave it, and to become temperate and sober. And

Fourthly, against his owne conscience, whom God in some measure hath circumcised and a∣wakened. And

Fiftly, against the holy Spirit of God, who hath often admonished and checked him: And therefore let all such consider, how neare they come to incurable apostacy.

[Sect. 3] §. 3. They would have repented.

Our Saviour commends those of Tyre for good hearers; that is, if they had had the word, they would have been more affected with it then the Galileans were. To teach us,

That that onely is good hearing which works Repentance; [Observ.] or the good hearer is onely he who is perswaded by his hearing to repent him of his sinnes. Reade Matth. 3.3. and 4.17. and Acts 2.38. and 3.19.

Why is that hearing onely good which works [Quest. 1] Repentance?

First, because Repentance is the condition of [Answ. 1] mercy and Remission: we cannot be assured of mercy or forgivenesse of our sins, untill we have truely repented us of them; and therefore all our hearing is vaine, and fruitlesse, so long as it hath not wrought true repentance in us. Reade Luke 3.3. and 24.47. and Acts 11.18.

Secondly; the scope of man is the glory of [Answ. 2] God, for that wee should seeke in all things, and above all things: but wee cannot glorifie God (but rather dishonour him) so long as we have not by unfained Repen••ance turned from all sinne: And therefore untill Re∣pentance be wrought in our hearts, al our hearing is unprofitable unto us.

Thirdly, Repentance is the scope of Preaching [Answ. 3] (as appeares. Acts 26.18. and 1 Thessal. 1.6.10.) And therefore good hearing workes con∣version.

But there are other scopes and ends of Preach∣ing; [Object.] and therefore Repentance is not the Scope thereof.

There are other scopes of preaching besides Repentance, but they are al conjoyned with this, [Answer.] yea end here; as for example.

First, one end of Preaching is knowledge; Christ gave his word that men might be brought from darkenesse to light. Acts 26.18. But know∣ledge is vaine without practise. Iohn 13.17.

Secondly, another end of Preaching is that men might fear, and tremble at the word of God: Esa. 66.2. because it is good to feare. Proverb. 28 14. But yet this feare and trembling is onely so farre good, as it leades unto Repentance, and no further.

Thirdly, another end of the word is that men might reverence it, and receive it as the word of the Almighty God, and not of a weake man. Acts 10.33. But reverence is to be perfected in obedience.

Fourthly, another end of Preaching is to work faith in the hearers. Rom. 10.15. But Repentance is partly the inchoation and beginning of faith, and partly the fruit thereof.

Fiftly, another end of Preaching is sanctity and new obedience. Ierem. 4.4. Luke 1.75. Now this is no other thing then Repentance it selfe: And therefore all the severall ends and scopes of preaching are conjoyned with this of repentance, and end in it.

How manifold is Repentane? or how many [Quest. 2] sorts thereof are there?

Repentance is threefold, namely.

• First, fained, [Answ.] and counter∣feit.
• Secondly, Temporary, which lasts not long.
• Thirdly, true, and unfai∣ned.

[Quest. 1] Which are the parts of true Repentance?

The parts of Repentance are these, viz.

• ... [Answ.] First, an acknowledgement of misery by reason of sinne.
• Secondly, the deprecation of pardon for the sinnes committed.
• Thirdly the leaving and forsaking of all sinnes for the time to come.
• Fourthly the circumcision of the heart. (Deut. 30.16.) or a tender conscience which cannot endure the least touch of sinne.
• Fiftly, the Baptisme of the Holy Ghost. And
• Sixtly, the washing, and quickning of Christ. 1. Cor. 6.11. Galath. 1.20. And there∣fore we should examine our selves by these, as by so many essentiall signes and infallible tokens of true Repentance, for every one who is truly converted, is brought to a sight of his sinnes, to a sense of his misery and danger through sinne, to an earnest desire, that his sinnes were blotted out, and pardo∣ned, yea is baptised with the Holy Ghost and with fire, and washed with the blood of Christ, and water, and endued with such a soft heart and tender conscience, that hee feares to commit, yea hates all sinnes what∣soever.

[Sect. 4] §. 4. They would have repented Iam pridem, long agoe.

The meaning of our Saviour here by long agoe, is in the beginning of preaching: as if he would say, If the word had been preached to Tyre, and Sidon they would have repented at the First;

[Sect. 5] §. 5. In sackcloth and ashes.

[Quest. 1] What use was there, or how manifold was the use of Ashes?

The use of Ashes was two-fold, namely,

• ... [Answ.] First, Philosophicall, and this was two-fold, namely, either
  • I. Naturall, which was ei∣ther.
    • Ad abstergendum. Plut. qu. conviv. Or
    • Ad corroborandum. Alex. ab Alex. Or
  • II. Morall; and so signifies either basenesse, or mortality. Iob. 30.19. And hence both Iewes and Gentiles were wont to sprinkle themselves with ashes, and to wallow in themd 1.11.
• Secondly, Religious, and this was three-fold, namely.
  • I. Heathenish, for the Gentiles used Ashes in their Religious performances; or in holy things, that is.
• First, the honourable amongst them used Ashes in their sacrifices, Ad lustrandum, Pur∣gandum, & Deos placandum. Stuckins rit. gent. 144.
• Secondly, they used to keep Ashes in Pots or Pitchers, which were either the ashes of their Children, or kindred, or of Noble∣men, who were burnt to Ashes after they were dead, and thus reserved. Or
  • II. Leviticall, and thus the Apostle saith: The ashes of an Heifer sprinkling the un∣clean, sanctifieth to the puryfying of the flesh. Heb. 9.13. Or
  • III. Spirituall, which is two-fold, to wit, either.
• First, hypocriticall; as Esa. 58.5. and 2 King. 6.30. Or
• Secondly. sincere, as Iob. 42.6. Cilicium in∣ventum ad corporis afflictionem, & mentis humilia∣tionem. Reg. Basilij. Cap. 69. Now this sincere spirituall use of Repentance is twofold, namely,
  • I. For the expression of sorrow and mour∣ning. And
  • II. For the expression of repentance. But these two are one; for neither is repentance visible without mourning, nor mourning profitable without Repentance: and there∣fore true repentance must be outwardly ex∣pressed.

Observe hence, [Observ.] That true repentance ought to bee externall, as well as internall. Ionah 3.5. &c. and 1 Samuel 7.6. and 2 Sam. 12.16. and Ioel 1.13. and 2.12. &c.

Why must true repentance bee outwardly ex∣pressed? [Quest. 2]

First, because the outward expressions and [Answ. 1] signes, doe expresse the affection of the heart.

Secondly, because it is a good example and [Answ. 2] encouragement to our bretheren; that is, when o∣thers see our outward sorrow, and humiliation, it makes them both feare to fall into the like sinnes, and if they have fallen, learnes them so to hum∣ble themselves.

Thirdly, because the outward expressions of [Answ. 3] sorrow do helpe our affections; and therefore they are conjoyned together. Hest. 4.1.3.16. and Daniel 9.3.

How many signes of sorrow were there, or [Quest. 3] how many sorts of outward expressions of mourning?

The signes or expressions of sorrow were sixe, viz.

• First, to humble the heads; [Answ.] and this was done three manner of wayes, namely, either,
  • I. Ʋelando, by covering of it: as 2 Samuel 15.30. Hest. 6.12. Or
  • II. Deijciendo, by hanging of it downe; as Lament. 2.10. Or
  • III. Radendo, by shaving of it. Esa. 22.12. Ierem. 48.37. Ezeck. 7.18. and 27.31.
• Secondly, Ashes; and this signe was three-fold, to wit,
  • I. Sometimes they sprinkled themselves with Ashes, and sate on the ground. Nehem. 9.1. Lament. 2.10. Ezeck. 27.30. And
  • II. Sometimes they sate in the Ashes. La∣ment. 2.10. Luke 10.13. And
  • III. Sometimes they wallowed themselves in the Ashes. Ezeck. 27.33. Ierem 6.26. and 25.34. And hence Ashes is sometimes taken for mourning it selfe. Esa. 61.3.
• Thirdly, to goe bare-foot: as 2 Samuel: 15.30.
• Fourthly, to change the apparell; and this was also threefold; For

• ...
  • I. Sometimes they would put on no bet∣ter attire then they ordinarily wore, which was a kind of expression of sorrow, as we see Exod. 33.4. And.
  • II. Sometimes they rent the garments, they had on. Gen. 37.34. And
  • III. Sometimes they put on sackecloth u∣pon them, 1 Sam. 3.21. and 1 King 21.27. and 2 King 19.1 and Ioel 1.13.
• Fiftly, to draw water, and to poure it forth 1 Samuel 7.6.
• Sixtly, to wound thems••lves; as Ierem. 48.37. and 1 King. 18.28. which practise is for∣bidden for the dead. Levitic. 19.28. and 21 5. Deuter. 14.1.

[Quest. 4] How many things are required unto true Re∣pentance?

[Answ. 1] First, in generall there are these two things re∣quired, namely,

I. Fasting as Nehem. 9.1. and 2 Chronic. 20.3. Psalm. 69.10. Ioel 1.14. and 2.12. Ionah 3.5.7.

II. Teares, Iob 16.16. Psalm 69.10 Ioel 2.12. Ionah 3.8.

[Answ. 2] Secondly, more particularly three things are required, to wit,

I. The outward worke of fasting and Teares. And

II. The inward adjuncts; which are foure, viz.

First, compunction and sorrow of heart. Psalm 102.9. and Ioel 2.13.

Secondly, the hatred of sinne.

Thirdly, conversion unto God. Ierem. 3.1.12 Zach. 1.3.

Fourthly confusion and shame of heart. Da∣niel 9.7.

III. The daily practise and use of all these. Psalme 102.9.

[Vers. 23. 24.] VERS. 23, 24. And thou Capernaum which art exalted unto heaven, shalt be brought downe to Hell; for if the mighty workes which have been done in thee, had been done in Sodome, it would have remained untill this day. But I say unto you, that it shall be more tolerable for the land of Sodome, in the day of judgement, then for thee.

[Sect. 1] §. 1. If the mighty workes which have beene done •••• Capernaum, had beene done in Sodome.

Our Saviour doth not compare Carpernaum with Tyre and S••••••n; who for the present florish∣ed, and (it may be) for the time to come, were to be called and converted; but with Sodome, who for the hardnesse of heart, and maturity of sinne were cast into hell, there for ever to be tormen∣ted.

[Quest. 1] Why doth our Saviour compare Capernaum to Sodom, and not to Sidon?

[Answ. 1] First, because it was agreed upon, on all sides, that the Sodomites were most desperate, and de∣plorable sinners (by much, and farre worse then those of Tyre and Sidon.) And therefore the Ca∣pernaites may know, and learne hereby, how Christ doth repute of them, who equals them, or rather makes them worse, then these most wic∣ked Sodomites.

Secondly, because these Sodomites were long [Answ. 2] since condemned and punished, and with∣out all hope of mercy; (for Ab inferno nulla redemptio:) And therefore if by chance these Capernaites should despise the last judgement, by presuming of mercy; yet this (or the like) judgement they might feare, and know that they should be made as miserable, or more miserable, then they, in as much as they enjoyed greater mercies and meanes, and despised them. Now from these two conjoyntly (viz. that they were for the present most grievous sinners, and were hereafter most grievously to be punished, for the contempt of the Gospel) will arise this Obser∣vation; namely:

That the Contemners of the Gospel, [Observ.] are most grievous sinners, and shall most grievously be pu∣nished, Esay 30.9.10.14. Ierem. 9.12, 13. Proverb. 1.24.28. and 28.9. Matth. 21.43. and 2 Thes. 1.8. and 2. King. 17.19. &c. & 2 Chron. 36.15. &c.

How doth it appeare, that the contemners of [Quest. 3] the word are great and grievous sinners, and shal be sharpely, and severely punished?

It appeares by these particulars, viz.

• First from the Author of the word, and Gospel, which is God and Christ, Deut. 18.19. Act. 3.23. Luke 10.16. and 1 Thes. 4.8.
• Secondly, from the excellency of the word in it selfe, and in regard of its effects, Ier. 15.16. Ezech. 3.3. Revelat. 19.15.
• Thirdly, A signo, because it argues a most hard heart, to contemne the word, which is of that force, that it is called a sword; yea, fire, and a hammer. Reade Esa. 49.2. Ephes. 6.17. Hebr. 4.13. Ierem 5.14. and 23.29. Now looke upon all these together, and see if he be not a great sinner, and wor∣thy of great torments, who dare despise the word of the great King; yea, such a word as is sweeter then honey, and more precious then gold, and able to beget him, and nourish him unto salvation; yea, to a∣natomize his heart, and to lay it open be∣fore his eyes.

Why must we not, or may w•• not contemne [Quest. 3] the word of God, or Gospel of Christ?

First, because wee shall give account thereof, [Answ▪ 1] and answer for it, before the Lord, when we shal not be able to answer one word of a thousand, Heb. 2.3. and 11.25.

Secondly, because it is so odious unto God, [Answ▪ 2] that he hath commanded his Ministers to shake off the dust from their feet, for a testimony a∣gainst such, Luke 10.10. Act. 18.6.

Thirdly, because it is a sin, that the Lord hath [Answ▪ 3] threatned heavie to punish, Ierem. 11.21. and 13.10.

Fourthly, because they are happy and blessed, [Answ▪ 4] who receive, reverence, and embrace it, Esa. 96.5.

Whence comes the destruction of Cities, and [Quest. 4] Nations?

From hence, [Answer.] because the word is contemned and despised: For the Lord never casts off a peo∣ple, neither pronounceth against a nation, Lo-am∣mi, untill they reject him, and sleight his word.

What are the fruits of the contempt of the [Quest▪ 5] word?

These foure, viz.

• First, it blinds and hardens the heart, Iob 36.12.
• Secondly, it leads into errours, 2 Thessal. 2.10.
• Thirdly, it brings temporall judgement upon a Nation, Citie, or particular person; yea;
• Fourthly, it casteth the contemner into everlasting fire. And therefore we had need be extraordinary fearefull to contemne the word.

[Sect. 2] §. 2. It would have remained.

[Observ.] Our Saviour here directly teacheth us; that rhe reason why a kingdome flourish••th and con∣tinueth, is, because the word is rightly used un∣to repentance. Or, if a Citie, or Nation, desire to continue, and flourish, the only way thereunto is, to heare, and use the word of God, Reade Esay 3.10.11. and Psalme 37.

[Quest. 1] How doth it appeare, that a Citie, and Com∣mon-wealth shall flourish, so long as they heare the word, for this end, that thereby they may be brought to repentance, and new obedience?

[Answ. 1] First, it is cleare from the Lords owne pro∣mise, Esay 65.2.

[Answ. 2] Secondly, it is evident from the end of preach∣ing: For the appointed and ordained end of preaching, is, that by preaching wee might bee brought to repentance, and by repentance unto faith, and by faith unto salvation.

[Quest. 2] How may a Citie, Nation, or Common∣wealth, avoid and escape destruction?

[Answ.] The true way is to be converted by the prea∣ching of the Word; as Niniveh was: Here ob∣serve.

First, it is not enough to heare the word, or to be present at the preaching thereof. Nor,

Secondly, to suffer the word of exhortation, and reprehension patiently, Heb. 13 22. For this they of Chorazin did, for any thing wee reade to the contrary. Nor,

Thirdly, to reverence the Preachers of the Word; for this Herod did, Marke 6.20. Nor,

Fourthly, to shew some certaine humiliation, by reason of the Comminations of the Word; for this Ahab did, 1 King. 21. But we must seri∣ously repent, and turne unto the Lord, in new obedience, and true sanctification, as they did, Act. 2.37. Yea,

Fiftly, neither is it sufficient, that this be done of a few, but of many, when the Common∣wealth lieth at the stake; for although God spares often for a few, Gen. 18.25. &c. Yet hee will remember those who repent not in the day of vengeance, Exod. 32.34. Numb. 14.21.

Sixtly, neither is the endeavour of the infe∣riour, and vulgar sort sufficient, without the con∣duct of the Nobles, Peeres, and Princes of the Realme: and that,

I. In true humiliation of heart: And,

II. In an exemplary reverence and practice; for they are the Wethers and Leaders of the flocks: now noble Captaines never say, Ite, sed eamus, goe yee and fight, but come let us goe. And therefore in the time of a publike danger, both Prince and people, noble and ignoble, high and low, Pastor and flocke, must

First, assemble together to the house of God, to heare his word. And,

Secondly, the hearers must endure the Preacher to admonish and reprove; neither contemning him, nor his message, but reverencing both; he one as the message, and the other as the Messen∣ger of the Lord of hoasts. Yea,

Thirdly, all must humble themselves, and tremble at the threatnings of God; for the beasts must quake, if the Lyon roare. And,

Fourthly, those who are called Gods, must la∣bour by their command, and humiliation, and godly practice, to move and excite others to un∣fained repentance; as that Patterne of Princes, the Ki g of Niniveh did, Ionah 3.2, 3.4. For God hath promised to be gracious to that nation, that thus seeketh him.

VERS. 25. 26. At that time, [Verse 25: 26.] Iesus answered and said, I thanke thee O Father, Lord of he••ven and earth, because thou hast hid these things from the wise, and pru∣dent, and hast revealed them unto bales. Even so Father, for so it seemed good in thy sight.

§. 1. Iesus answered. [Sect. 1]

Why doth the Evangelist here say, [Quest.] Iesus answe∣red, seeing no man asked him any quest••••••?

First, Saint Mathew was an Hebrew, and this [Answ. 1:] phrase was usuall amongst the Hebrewes, in the beginning of a speech, Calvin, Beza.

Secondly, it may bee, that the Apostles said [Answ. 2] something (which is not mentioned) to watch our Saviour here replies, Beza. But,

Thirdly, I rather thinke that it arose from this [Answ. 3] meditation.

I. Christ sees and observes the successe of his preaching, how that it is received, and embraced, by men of an inferiour ranke.

II. Hee sees this to be the worke of God, to reveale his word and will to the••e.

III, He admires this decree of God, to blind the eyes of the wise, and to give knowledge▪ 〈◊〉〈◊〉 understanding unto the simple.

IV. Hence (as though God were present, and saying unto him, Ego feci, I have done this) hee breakes forth, as it were in answer hereunto: Father I thanke thee, &c.

§. 2. I thanke thee. [Sect.]

Gur Saviour here by his joy and thankesgi∣ving, would have us learne: [Observ] that hee rejoyceth in the good successe of the Ministery. Reade Luke 12.49. Matth. 22.7. Marke 3.5. and there we shall see how desirous Christ is, that the Go∣spel should be propagated and received, and how angry he is when it is contemned.

Why is Christ so desirous, that the Gospel [Quest. 1] should be published, and so delighted with the successefull enlargement, and preaching thereof?

First, because it is his worke, the Ministers be∣ing [Answ. 1] but his Messengers, Embassadors, and ser∣vants, (2 Cor. 5.19.) hee making them fishers of men, and able Ministers: And therefore hee re∣joyceth, when the worke of the Ministery goes well forward.

Secondly, he is the Head of the Church, and [Answ. 2]

therefore rejoyceth in the successefull preaching of the word, because his body is edified thereby, Ephes. 4.11.12.

[Answ. 3] Thirdly, by the powerfull preaching of the word, Sathan, the enemy of Gods children is overcome: and therefore Christ rejoyceth in the good successe of the Ministerie.

[Answ. 4] Fourthly, Christ is delighted with the pow∣erfull and profitable preaching of the Word; because God is glorified by the life and conver∣sation, of those who are converted thereby, Matth. 5.16. and 1 Pet. 2.12.

[Quest. 2] What is required of us, in regard of the word, and the preaching thereof?

[Answ.] That we should promote it as much, as in us lies. Ministers, Magistrates, and people should all labour, and strive to edifie, and build up the kingdome of Christ; and that not only by a de∣sire, or endeauour,

First, that the word may be preached. Or,

Secondly, that it may be heard. But,

Thirdly, that the seed of the Word may bee received. And,

Fourthly, that it may grow up, and increase, and become truely fruitfull.

[Quest. 3] Whether should a Minister be grieved, when hee seeth his Ministery unprofitable amongst a people, and that his Ministerie is like to prove the savour of death unto them?

[Answ.] Without doubt he should be grieved: for Iere∣mie wished, that his head were a fountain of teares (Ier. 9.1.) that hee might weepe for that people: And Christ himselfe wept over Ierusalem, Mat. 23.37.

[Object.] Against this, this place will bee objected, Christ himselfe gave thankes to God his Father, that hee had hid these things from the wise of the world, and revealed them unto babes.

[Answ.] Christ is considered two wayes; namely,

First, as he was the Minister of Circumcision. And,

Secondly, as he was Mediator of the new Co∣venant. Now as hee was the Minister of Circum∣cision, and sent to teach the Iewes, no doubt it was a great griefe to him, when hee saw them so hard hearted, that they would not beleeve. But againe, if wee consider him as Mediator, look∣ing up to Gods wisedome, and decree, he giveth God praise for passing by some, and chusing o∣thers; Paul looking to his charge, wished that the Iewes might be saved; but (when in a se∣cond consideration) hee looketh up to Gods will, and seeth that his preaching was to make fat the hearts of that people, as was the preach∣ing of Esay, then he resteth in this, and rejoyceth that God is glorified. Although the Spheares have their owne particular motions, yet they all follow the motion of the first mover: So, al∣though Christ and Paul be sorry at first, for the hardnesse of the Iewes hearts, yet they must fol∣low the motion of the first mover, God him∣selfe, and rejoyce when he is glorified.

[Quest. 4] From the Text it may be demanded, who can come unto the knowledge of this saving truth, which Christ here saith is concealed from the wise, and revealed to babes?

Although men are by the Gospel called to the knowledge of the truth, yet onely the Elect doe attaine unto the same: and that because they are effectually called by the Holy Ghost. When I say that all men are called, I meane by an out∣ward calling, which is especially by the publike preaching of the Gospel; for by this no man is excluded from the knowledge of the truth, but are rather, both generally all, and severally each singular person, invited thereunto: But by that inward calling, which is by the Holy Ghost, and therefore effectuall, I say that only the Elect are called, according to the Apostles golden chaine, Rom. 8.29. Whom he hath predestinated, them (even them alone) hee called (by an effectuall calling:) And this is that which our Saviour here saith, I thanke thee Father, Lord of heaven and earth, that thou hast hid these things from the wise (that is, of this world) and revealed them to babes; that is, onely the Elect which are contemptible in the sight of the world. See to this purpose, verse 11. and 13. of this Chapter, and Iohn 12.38. and 17.6. and 1 Corinth. 4.3. and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth; who for that cause are said to bee of the truth, and to heare the voi e of Christ; and onely the Church is called the Pillar, and foundation of the truth; for they onely retaine the truth, and of them only doth the Church consist, and so only must know the truth. Hill. lib. 3. pag. 237. of the true knowledge of God.

§. 3. Oh Father! [Sect. 3]

Why doth our Saviour turne his speech unto [Quest. 1] God?

First, because his speech is a thankesgiving, [Answ. 1] and thankes are to be given unto God.

Secondly Christ directs his speech unto his [Answ. 2] Father, to shew that he is the directer of the world, and Church: Arcana Dei judicia suspicit, ut in eorum admirationem alios trahat. Calvin. s. Christ admires the secret judgements of God, that hee may draw others to the like admiration.

Thirdly, our Saviour converts his speech un∣to [Answ. 3] his Father, that hee may excuse the meannesse, and low condition of his servants; and that both,

I. In regard of the Pharisees, and world, who despised them for their low estate: And also,

II. In regard of themselves, who were dis∣couraged by this contempt: For hereby hee would have them both to know, that this pro∣ceeded of, and from the Lord; as followes in the next verse; Even so Father, for so it seemed good in thy sight.

Why doth Christ call God Father? [Quest. 2]

That he may shew how great reason hee hath to congratulate, or rejoyce together with God, [Answer.] when he is conjoyned in so neere, and strict a re∣lation unto him; as if hee would say, I rejoyce that God is thus glorified, for he is my Father. Hence then observe.

That none can truely rejoyce in God, [Observ.] except he be joyned unto him by a new Covenant of fi∣liation, Rom. 8.17. Gal. 4.7. and 1 Iohn 1.3. and 1 Corinth. 1.9. Hos. 1.10. Rom. 5 2. and 1 Pet. 1.8. And examples hereof wee have, Rom. 8.15. Gal. 4.6. and 1 Iohn 3.1.

How doth the truth, & evidence hereof appear?

It appeares by these three particulars, viz.

• First, the promises are not given by name to Peter, Iohn, or Andrew: but only to those, who are received into the fellowship of sonnes, and called the sonnes of promise, Rom. 9.8. Galat. 4.28.
• Secondly, God professeth himselfe to be an enemy to the enemies of his children; and therefore he is not the helper of all, but only of his, (Psalm. 8.13. &c.) And conse∣quently, none can rejoyce in him, but those only who are assured, that by a new Cove∣nant they are made his.
• Thirdly, naturally we hate the Lord, and his Law; the Commandements of God, being as bonds and chaines unto us, which restraine us from doing that which wee greedily desire: And therefore wee desire to cast off this bond and yoke; and had ra∣ther the Lord would suffer us to walke in our owne wayes, though the end thereof be death, then constraine us to walke in the pathes of this Commandements, which leade unto life: Wherefore untill by a new Covenant, we be united unto the Lord, we cannot rejoyce in him, or his service.

[Quest. 4] How may we bee made the children of God, that so we may rejoyce in him?

[Answ. 1] First, Pacem operando, by making peace, and appeasing jarres, and composing strife betwixt man and man, brother and brother. Blessed are the Peace-makers, for they shall be called the children of God, Mat. 5.9.

[Answ. 2] Secondly, Benedicendo, by blessing those that curse us, &c. Love your enemies, blesse them that curse you, doe good to them that hate you, and pray for them which despitefully hate you, and persecute you: That you may be the children of your Father, which is in heaven, Mat. 5.45.46.

[Answ. 3] Thirdly, Orando, by praying unto God, to give us that evidence and testimony of his Spirit, that we may be enabled to call him Father, Rom 8.15.

[Answ. 4] Fourthly, Patiendo, by suffering and enduring patiently, whatsoever afflictions the Lord layes upon us, Heb. 12.8.

[Answ. 5] Fiftly, Verbum audiendo, by hearing and obey∣ing the word of God, Iohn 17.13.

[Answ. 6] Sixtly, but our filiation principally consists in two things: namely,

I. Credendo, in faith in Christ, Iohn 1.12. Gal. 3.26. And,

II. Obediendo, in obedience unto God: for those who would approve themselves to be the sonnes of God, must put off the workes of dark∣nesse, and the old man, and putting on the new man, walke as becomes the children of light, Ephes. 5.8. and 1 Thess. 5.5. And therefore if we desire to be made the children of God, we must,

I. Be Peace-makers, and Lovers.

II. Wee must love our enemies, and do good unto those, who doe evill unto us.

III. We must pray daily unto God, to sealeou adoption in us, by the evidence of his Spirit.

IV. We must patiently undergoe whatsoever the Lord layes upon us.

V. VVe must love, reverence, and prize the preaching of his word.

VI. Wee must labour to apprehend, and ap∣ply Christ unto our selves, by a lively faith. And,

VII. Wee must devote our selves wholly un∣to the service of God, in a sincere, and sanctified obedience.

Why doth Christ ascribe that unto God [Quest. 3] which hee did himselfe?

First, negatively, not to deprive himselfe of [Answ. 1] all power (Chrys. s.) for he saith afterwards, All power is given unto me of my Father. But,

Secondly, affirmatively, to shew that his Fa∣ther [Answ. 2] was not moved by the importunity of o∣thers, but that of his owne free grace and good∣nesse, he enlightned those who were of small ac∣count in the world, and revealed these saving truths unto them, Chrysost. s.

§. 4. Because thou hast hid these things. [Sect. 4]

What is meant here by hiding, or how doth [Quest. 1] God hide, or blind the eyes?

First, God is said sometimes to blind the eyes, [Answ. 1] and harden the heart; as Exod. 4, 21. and 7.3. and 9.12. and 10.1. and 14.4. and Esa. 44.18. But

Secondly, this is not so to be understood, as [Answ. 2] though, the Lord did shut up open eares, and make blind seeing eyes, or change a mollified heart into a hard one. Nor

Thirdly, onely by permitting us to harden our [Answ. 3] selves; But

Fourthly, by detaining of his grace from us, [Answ. 4] whereby we should be softned, or by denying to give that eye-salve unto us, without which wee cannot see. Revelat. 3.18.

From whence wee may note, that the Lord [Observ. 2] blinds and hardens wicked men, not by changing them from better to worse, but because he chan∣geth them not from wor•••• to better, that is, hee doth not harden, by infusing or inferring any wicked quality into them, which before was not in them; but because he doth not give better qua∣lities unto them, then by nature they have in them. Reade. 1 Sam. 20.2. and 2 King. 4.27. Gen. 18.17. For they were evill before, yea alto∣gether evill. Genes. 6.5. and 8.21. And therefore must not blame the Lord for their obduration or destruction (because he made them no worse then they were, but onely made them no better then they were, which he was not bound to doe) but lay the fault onely upon themselves.

How can the Lord blind some, and not others, [Quest. 2] seeing he is equall to all, and hath professed him∣selfe to be no respecter of persons?

God doth not respect outward things, [Answ.] as ho∣nour, or riches, or beauty, or comelinesse of per∣son; he doth not preferre Eliah before David, nor Esau before Iacob. But he looks upon inward things as piety, iniquity, pride, and the like: and ther∣fore the cause of Gods blinding some will appear by the examination of the persons blinded. For who were blinded? the Wise. Who were these wise men who were blinded? Pharisees; who

First, sate in Moses chayre. Matth. 23. and were Doctours of the Law, and yet,

Secondly, could not discern of Christ, but con∣temne and despise him. Iohn 7.47. Luk 16.14. and

laugh at him, yea persecute him. Iohn. 8.37. and 3.32. And slander him, calling him a Samaritane, and Beelzebub: And therfore because they despise the salvation of the Lord sent unto them, and offe∣red unto them in the Messias; God hides himselfe from them.

[Observ. 2] From whence we may learne, that God for pri••e and hardnesse of heart takes away from men the saving light of his word, and of the knowledge of God, leaving them in palpable blindnesse. Reade Esa. 6.10. Iohn 12.40. Rom. 11.18. This is but that lex Talionis, which God hath promised to observe. Proverb. 1.24. &c. Be∣cause

• First, I have cal∣led. And There∣fore Yee shall call. But I will not heare. But Laugh at your de∣struction.
• Secondly, yee have not heard But There∣fore Yee shall call. But I will not heare. But Laugh at your de∣struction.
• Thirdly, despi∣sed, and derided my message. There∣fore Yee shall call. But I will not heare. But Laugh at your de∣struction.

The Lord leaves none but those who first left him; hee hardens none but those who are alrea∣dy hardened; he despiseth none, but onely despi∣sers: as is plaine from 1 Sam 2.30 Esa. 66.4.

[Quest. 3] How doth the Lord hide himselfe from th••se?

Two manner of waies. viz.

• ... [Answer] First, detinendo by keeping back, or taking away the word, and by letting out the vine∣yard to other Husband men. Reade Amos 8.12. Acts 13.46. and 19.9. Matth. 21.41. The word is the fire which melts, the dew which mollifies, and the hammer which breakes the hard heart: And therefore needs must the heart grow hard, when the word is ta∣ken away.
• Secondly, Non benedicendo; by not blessing the word: the word without the Spirit is but a dead Letter; and therefore when the Lord doth not speake to the heart, as well as the word to the eare, no wonder if the heart remaine hard and obdurates for if the word preached bee not mixed with faith (which is simply, and only wrought by God) in the hearers, it is heard and Preach∣ed in vaine. Heb. 4.2. and 1 Cor. 3.7.

[Quest. 4] Why is the Gospell and word preached hid from so many of the hearers thereof?

[Answ. 1] First, because Sathan stops the eares, and shuts the eyes, and hardens the heart of many.

[Answ. 2] Secondly, because many despise and contemne the word. And

[Answ. 3] Thirdly, because God gives them over to a re∣probate sense. Rom••ns 1.24, 26, 28.

[Quest. 5] How is the word contemned and despi∣sed?

The word is despised by many, many waies viz.

• ... [Answ.] First, some despise the word for the mean∣nesse, and poverty of the Ministers: and thus did the Pharisees. Iohn 7.47. yea because this is every where usuall, our Saviour therefore doth comfort his servants with this; that the contempt of them reflects upon himselfe, & those who despise them, despise him, and as contemners of the Lord shall certainly pe∣rish. Luke 10.16.
• Secondly, some deride, and scoffe at the word. 2 Chronic. 30.10. and 36.16. Acts 13.41.
• Thirdly, some hinder the Preaching of the word. Amos 2.12.
• Fourthly, some have no spare time or lea∣sure to heare the word. Luk 14.18.
• Fiftly, some heare the word, as a pastime, or a jesting matter. Ezeck. 33.32. And not (as they ought) as a meanes to worke in them godly sorrow, Eccles. 7.4.
• Sixtly, some will not be reproved: salt bites, and therefore they will not be rubbed with salt reproofs. Amos 7.12. & 1 King 13.4
• Seventhly, some heare the word, but abso∣lutely and desolutely, refuse to obey it. Ie∣rem. 44.16 and 32.33.
• Eightly, some would obey the Gospell, but they procrastinate it, and put it off from day to day, as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God, and, as such, shall bee punished by him.

What is the condition of those who are blind∣ed [Quest. 6] and obdurate?

Miserable, and wretched; [Answer.] For

First, the time will come when they shall give account unto God, for all the time mispent, for all the meanes of grace misused, and for every sermon they heard in vaine.

Secondly, such are justly deprived of the know∣ledge of Christ, and made strangers unto him. Ephes. 4.18.

Thirdly, such are deprived of God the Father; for no man knowes the Father, but the Son, and hee to whomsoever the Sonne will reveale him. verse 27.

Fourthly, such are cut off from all hope of sal∣vation. Iohn 3.17. yea

Fiftly, they heape up unto themselues wrath against the day of wrath, for their contumely and contempt against the Spirit of God. Rom. 2.5. And therefore without doubt such are truely, and de∣plorably miserable.

What are the causes of this obduration, and [Quest. 7] hardnesse of heart?

First, a selfe-conceit of selfe-wisedome and [Answ. 1] goodnesse. He who is perswaded that he is wise enough, learned enough, and good enough, har∣dens his heart against all good Lessons, whether of admonition, instruction, or reproofe. And

Secondly, a love of sinne. He who is captiva∣ted, [Answ. 2] and enthralled in the chaines of sinne, and would not be awakened, would not be untied, would not be enlarged, but desires so to continue, hardens his heart against all meanes of delive∣rance. And

Thirdly, a Lethargie of insensibility; for hee that is not sensible of his sinne, like the mad [Answ. 3] man sets himselfe against all remedies.

What are the remedies against hardnesse of [Quest. 8] heart?

[Answ. 1] First, we must wash our soules with the teares of Repentance for our sinnes.

[Answ. 2] Secondly, we must meditate daily of our small time, and great danger; Our lives at the longest are but short, and our danger is infinite, if wee should be prevented by death, from preventing the punishments by repentance which we have justly deserued.

[Answ. 3] Thirdly, pray we daily unto the Lord to take from us our hearts of stone, and to give us hearts of flesh; mollified, and softned hearts.

[Answ. 4] Fourthly, let the word of God have his per∣fect work in us: and let us nourish all the sparkes thereof with the blasts of the Spirit, and frequent meditation.

[Sect. 4] §. 4. From the wise and prudent,

[Quest. 1] How is Wisedome and Prudence distin∣guished?

[Answ. 1] First, some say they are distinguished in ob∣jects, because Sapientia, wisedome consists in Sci∣endo in knowing, but Prudentia, prudence consists in Ʋtendo, applicando, in using, and applying that which we know unto the good either of our soules or bodies: And thus wisedome respects the speculative part, and prudence the pra∣ctica l

[Answ. 2] Secondly, some say they differ In modo acqui∣rendi: because Wisedome is infused, but Prudence is acquired: Wisedome is freely given by God, but Prudence is procured and obtained by indu∣stry, paines, experience and observation.

[Answ. 3] Thirdly, some in a manner make them both one; saying, that Prudence is in the inquiring af∣ter truth; but wisdome in the acquiring of truth Hae duae virtutes (veritatem prudenter quaerere, & sa∣pientér invenire) ita sibi implicatae sunt, & unitae, ut u∣na sine altera esse non possita 1.12. These two vertues (pru∣dently to seeke after truth, and wisely to find it out) are so involved one in another, and so close knit one unto another, that the one cannot bee without the other.

How is Sapientia Wisedome, here held, accoun∣ted, [Quest. 2] or esteemed as an evill thing? doth not the wise man say, that the wise man feares, and de∣parts from evill? (Proverb. 14.16.) And blessed is he that finds wisedome (Proverb. 3.13) because she is better then rich Jewels. Prov. 8.11 &c. Eccles. 2.13. and Iob. 28 28. Proverb. 2.3. &c.

[Answ. 1] First, the scope of our Saviour here is to shew that the cause of election is not our wisedome, or Prudence, but the good will, and gracious plea∣sure of our God.

[Answ. 2] Secondly, there is a double wisedome, name∣ly,

I. Divine: this is praised by Solomon, and St. Iames. 3.17. Flumen ex Eden in partes quatuor divisum, significat quatuor virtutes: prudentia contemplationem veritatis. August. de grat. cont. Manich. 2.10. Est fons vitae, fons gratiae spiritualis, fons virtutum caetera∣rum ad vitam aeternam. Ambros. de parad. Cap. 3. Wise∣dome is the fountaine of life, of spirituall grace, yea of all vertues necessary unto salvation: And therefore this wisedome our Saviour doth not account as evill.

II. Humane and carnall; or the wisedome of the flesh, now this is condemned, and doth not commend us unto God.

But it may be objected, that humane wise∣dome, and prudence is commanded, and com∣mended: Be wise (saith our Saviour) as Serpents, [Object.] Mat. 10.16. Yea, Solon, Lycurgus, Thales, Socrates, and divers others, are highly extolled for their wisedome. Plutarch saith of Fabius, and Marcel∣lus, that they were gladius & clypeus reipublicae: so may we say, that wisedome is both the sword, and buckler of the Common-wealth. Besides, wise men have spoken many things of God, and that well; as Hermes, the Sybils, Plato, Seneca, and divers others: yea, even humane wisedome was given by God unto Solomon, as a great blessing. And therefore, how can it be evill?

There are divers sorts of wisedome, [Answ.] and pru∣dence: to wit,

First, naturall; and this sort of wisedome So∣lomon exceeded in.

Secondly, Philosophicall; and this is double; namely, either

I. Morall, teaching vertues; and in this wise∣dome, [Propositi∣on 1] Socrates, Plato, and Aristotle were famous.

Or,

II. Politicall, which is two-fold, viz. either, [Propositi∣on 2]

First, that which consists in faining, counter∣feiting, dissembling, and supplanting. Or,

Secondly, sincere, which consists in gover∣ning, preserving, and the like.

Here then these two Positions, as undoubted truthes, I lay downe.

I. Craftie, and deceitfull wisedome, is odi∣ous, and abominable unto God.

II. All humane vvisedome is unable, and too too vveake, to acquire salvation.

From this second Proposition, I will dravv my first Observation: namely,

That no humane wisedome can bring us to [Observ. 1] the knowledge of God, or Christ, or the Gospel. Read Rom. 1.22. and 8 6.7. & 1 Corinth. 1.20. &c.

Why is all humane wisedome insufficient, to [Quest. 3] bring us unto the knowledge of God, or unto salvation?

First, because for the learning of Christ, there [Answ. 1] is no need of humane wisedome, but of divine faith. Hee that desires to come by Christ unto glory, must labour for faith, not humane wise∣dome; for the simple ones of the world may be saved; and therefore worldly wisedome is not necessary, but without faith none can bee saved; and therefore that is simply necessary.

Secondly, humane wisedome onely under∣stands, [Answ. 2] perceives, and takes up humane things, and not divine, (1 Corinth. 2.14.) for flesh and blood cannot reveale spirituall things unto us, Matth. 16, 17. But the knowledge of God and Christ is true wisedome, Iohn 17.3. And there∣fore carnall wisedome cannot bring us to the knowledge of God, o Christ, or the Gospel. The Philosophers understood something of the creation of the world, and of the immortality of the soule, and of the dignity and excellency of the minds; but they were wholly ignorant of the fall of Adam, and of the sacrifice of Christ, and the like Theologicall truthes: Wherefore unto the knowledge of Divinity more then humane wisedome is requisite.

Thirdly, humane wisedome makes men proud, and puffes them up, 1 Tim. 3.6. But those who [Answ. 3] would be saved, must be humble, and learne to de∣ny themselves, Mat. 16.24. And therefore humane wisedome, is so farre from bringing us unto hea∣ven, that it is a meanes to debarre, and keepe us from thence; as followes by and by.

[Answ. 4] Fourthly, humane wisedome makes men more undocible of spirituall things; those who are great Schollers in humane learning, are ashamed to be taught divine lessons, of those who are in∣feriour unto them in knowledge; and therefore in this particular, as well as in the former, this carnall wisedome doth us more hurt then good, and doth rather hinder, then further us unto sal∣vation.

[Quest. 4] What doth our Saviour intimate, or aime at in these words: Thou hast hid these things from the wise and prudent?

[Answ. 1] First, our Saviour declares here who are cal∣led, and who are rejected: Et hìc simplicitèr acci∣pitur pro tali statu, non pro vitio ponit, Calvin. s. And by wise and prudent, are meant simply such, without any relation to the maliciousnesse, or obliquity of humane wisedome. And therefore worldly wise men should not flatter themselves; for all their knowledge and wit, is too weake to bring them to heaven. Here observe two things, viz.

I. All wise men are not rejected: the Apo∣stle saith, Not many wise are called, 1 Cor. 1.26. by which he would meane, that the sentence is not generall, which our Saviour here pronounceth, that the knowledge of Christ is hid from the wise: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the most part; or that it is not revealed to many wise men. But yet,

II. All wise men are detained, and kept back from this knowledge, so long as they trust in their wisedome: And therefore here our Savi∣our principally speakes unto the Pharisees, who trusted in their learning and knowledge.

[Answ. 2] Secondly, our Saviour here teacheth us, what we should be, if wee would be elected and called: that is, we must not be high minded, or puffed up with knowledge, or smell with a conceit of our owne wit, or wisedome; but wee must bee humble like children, Psalme 131.1.2.

[Observ. 2] Our Saviour in saying, that God hath hid these things from the wise, would teach us,

That God hides the knowledge of the Go∣spel from those, who swell great with humane wisedome,b 1.13.

[Quest. 5] How can God justly hide, or blind the eyes? is hee the Author of sinne and evill? Indeed many phrases we have in Scriptures, that sounds this way, but can they truely, or justly have place in God. He is said:

First, to give some over to a reprobate sense, Rom. 1.28. And,

Secondly, it is said, that he hardens the heart, Rom. 9.18. And,

Thirdly, that he prepares men for destruction, Rom. 9.22. And,

Fourthly, that he layes a stumbling stone, and rocke of off nce before some, Rom. 11.9. And,

Fiftly, it is said sometimes that hee blinds, and gives the Spirit of slumber unto men, Ro∣mans, 11.8.

God is said to doe these things two manner of wayes; namely,

• First, Passivè, Passively, by permitting them, and by not withstanding, gain-saying, [Answ.] and contradicting of them. The Lord hath said, that his Spirit shall not alwayes strive with man, Gen. 6.3. And therefore he endures, or suffer the vessels of wrath, Rom. 9.22.
• Secondly, Activè, Actively; for God is never meerly passive, but a pure agent (Thom.) Now the Lord is active in reprobates.
• Obdur ando, occaecando, by hardning their hearts, and blinding their eyes; and this may bee done one of these foure wayes: namely; either,
• First, by working hardnesse in their hearts, or by making their hearts hard im∣mediately: and that either,
• I. By infusing malice, or a greater mea∣sure of wickednesse in the heart: Or,
• II. By compelling the partie to the committing of some wicked thing. These two God neither hath done, nor will doe, for bee tempts no man, Iames 1.14. neither is hee the Author of evill. Or,
• Secondly, by sending an evill spirit (as a judgement and scourge) unto an evil man, as the Lord did unto Saul, 1 Sam. 16.14. Or,
• Thirdly, by permitting Sathan to tempt, 1. King. 22.22. Offendicula patitur, non ponit: God suffers stumbling stones to bee laid in mens wayes, but himselfe layes none. Or,
• Fourthly, by withdrawing, or with∣holding his grace, and gracious aid, and assistance. As Rom. 1.24. He further hardens those who were obdurate before, as Exod. 3.19. Hee doth not send a Lethargy unto men, but hee doth not heale it, and there∣fore sinne prevailes. Now this last is most proper & peculiar to our present purpose, and institution.

How can carnall, or humane wisedome (which [Quest. 6] is not simply vicious, or evill) hinder a man from the knowledge of God, and Christ, and the Gospel?

First, wee need not enquire and seeke, what it [Answ. 1] is that hinders us from the knowledge of God, (for the corruption of nature, which is both in fooles and wise men doth this) but rather what it is, that moves God to passe by, and refuse to redeeme some from the common destruction, that all men are subject unto by the fall of Adam; and that is his owne glory (Proverbes 16.4.) Now those whom the Lord denies to helpe or succour by his grace, cannot rescue, or aid them∣selves at all, by any humane wisedome or know∣ledge: And this humane wisedome may be said to hinder us from divine knowledge, and eter∣nall glory; because it cannot helpe, further, suc∣cour, or enable us to attaine thereunto. And this Calvin thinkes to be the true meaning of the point, and question in hand; that it hinders, be∣cause it conduceth nothing unto this spirituall knowledge. But it is something more.

Secondly, certainely naturall wisedome it [Answ. 2] selfe, hinders us from the knowledge of God,

and salvation, or that knowledge of God which is salvation, I••••n 17 3. Or we must acknowledge that there is something in the wisedome of the flesh, which hinders from faith: For there are two things in him that learnes; to wit,

I. A simplicity of beleeving: And this is ne∣cessary in him that would learne, according to that of Aristotle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hee must beleeve what his Master teacheth; and with Py∣thagoras his Schollers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Master saith so, must be of great reckoning and weight with him. A Scholler can never learne well, who cal∣leth the truth of that in question, which is taught, or rather, who will not beleeve that which is taught. And herein humane wisedome hinders men from faith; for it will beleeve no more in religion, then is plaine and demonstra∣tive by reason: There is nothing true in divini∣ty, which is either false in reason, or contrary to reason: but yet there are many things in Reli∣gion, which are above reasons reach, and there∣fore are to be beleeved by faith, because they can∣not be apprehended, or comprehended, much lesse demonstrated by reason. Now (I say) the naturall wise man will beleeve no more, then he can take up by naturall reason, although it bee taught and confirmed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the word of God. And thus humane wisedome hinders us from beleeving all those saving truths, which the shallow shell of mans braine is not able to containe, or comprehend.

II. In Schollers, who desire to be great and good Schollers, there is a certaine curiosity of disputing, and propounding doubts and queres; now this is commendable in humane learning, but not in divine; although it bee too frequent with those, who are somewhat in humane lear∣ning and wisedome: And unto such this is a great impediment, because worldly, or humane wise men despise the simplicity of the Gospel: That great learned man; yea, the Philosopher (Aristotle) rejected the Pentateuch, because Moses did only positively lay downe things, and not demonstrate them from the principles of Philo∣sophy. Hence then wee may observe a third thing, viz.

[Observ. 3] That the Wisedome of the flesh is an enemy to regeneration, Rom. 8.6, 7. and 1 Cor. 1.26. and [Quest. 4] 3.18.

Is all wisedome (as an impediment of faith, and an enemy to a new birth) condem∣ned? [Answ.]

No, for wisedome is manifold.

First, some say, that there is a five-fold wise∣dome; namely, Naturall, Morall, Politicall, Diabolicall, and Spirituall.

Secondly, some say, that there is a double Wisedome; to wit,

I. Honest, and harmelesse, And,

II. Crafty, and fraudulent; which (as was said before) consists in dissimulation, and cou∣terfeiting. But this cannot be called Wisedome, being neither Pharisaicall, nor Philosophicall Wisedome.

Thirdly, Wisedome indeed is two-fold, viz.

I. Spirituall, and divine which comes from God above. And

II. Carnall, and humane, or Naturall; which consists partly in a naturall towardlinesse, & ripe∣nesse of wit, and partly in an artificiall acquisition by study, and knowledge.

How doth this naturall and spirituall wisedome [Quest. 10] diff r, because they seeme indeed both to bee good?

They differ in the very foundations; [Answ.] For

First, naturall wisedome is built upon reason, and judgement, and our owne understanding.

Secondly, spirituall wisedome is founded upon the will, and word of God. And therefore,

I. Spirituall wisedome is commanded and com∣mended. Deuter. 4.6. Acts 6.3. and 1 Corinth. 2.6. and 12.18. and Ephes. 1 8.17. And

II. Worldly wisedome is sometim••s permitted, and sometimes praised: Solomon was wise natu∣rally, and Ioseph politickely, and both commen∣dably, 1 King 2.6. Here observe, that this natu∣rall or worldly wisedome is twofold, to wit, law∣full, and unlawfull, and these two differ not, Ré or Naturà, indeed, or in the very essenee and nature of them, but onely Ratione in subjection unto the will of God: And therefore, if

First, it be subject to the will of God, as a handmaid thereunto, it is goodc 1.14. But

Secondly, if it will not be subject to the will and word of God, then it is evill.

And therefore humane wisedome is a let un∣to faith, and a hinderer of regeneration, because it is very difficultly subjected to the will and word of the Lord, For

I. It is not subject to the Law of God, neither indeed can be. Rom. 8.7. And

II. It contemnes, and despises Religion; and that either.

First, because it is but foolishnesse, 1 Cor. 1.18 21. and 2.14. Or

Secondly, because it is an abject thing, or a thing below him, and too base for him to sto••pe unto, because hee is wiser then the simple Go∣spell.

§. 6. And revealed them. [Sect. 6]

We may observe here that our Saviour doth not say, thou hast preached them, [Observ.] but thou hast revea∣led them: as Galath. 1.12. and 2.2. To teach us that it is the Lord, who reveales himselfe fully to his Children.

How doth it appeare, that the Lord himselfe [Quest. 1] onely reveales himselfe fully to the righte∣ous?

It appeares plainely thus, viz.

• First, from the texts of Scripture. [Answ.] 1 Cor. 2.10. and 2 Corinth. 4 6. Ephes. 1.17.
• Secondly, because the knowledge of God is life everlasting. Iohn 17.3. And therefore wee cannot acquire it of our selues, or by our owne strength.
• Thirdly, because the word preached pene∣trates onely the Eares, and it is the Holy Spi∣rit, who workes upon the heart (Heb. 4.12) and makes the word profitable. 1 Cor. 3.7.
• Fourthly, the word is equally and alike

• preached both to the good and bad, both to the wicked and righteous: and the difference is onely within in the Spirit, be∣cause without that the word is but a dead Letter. And therefore it is not man but God, who doth reveale spirituall and supernall wisedome, and knowledge unto us, yea
• Fiftly, the Spirit is plainely called a Seeds-man or Sower. Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord.

[Quest. 2] How many sorts or kinds of Revelations are there?

[Answ.] There are three sorts, viz.

• First, Delusive, or deceitfull; and these come from Sathan, 2 Corinth. 11.13. and therefore we must not beleeve every Spirit, nor every Revelation, but try them, 1 Ioh. 4.1. and 2 Thessal. 2.11.
• Secondly, miraculous, and extraordinary Now these I. Were usuall under the Law to the Prophets, and Secrs. And
• II. For a while were retained, or continu∣ed to the Apostles, for the planting of Chur∣ches: as we see, from 2 Cor. 12.4. &c. Ephes. 3.3. But
• III. Ordinarily, they are abolished, and out of date. Heb. 1.1.
• Thirdly, Ordinary; and these belong un∣to the Children and sonnes of God; and may be called the Revelation of the Gospell. Now this Ordinary revelation is the operation of the holy Spirit in the heart, revealing unto the heart the certainty & assurance of Christ, First offered in the Gospell.

[Quest. 3] How many things are there observable in this Revelation?

[Answ.] Three, to wit,

• First, the workeman, which is the blessed Spirit, and promised Comforter Iohn 14. and 1 Corinth. 2.10. and Ephes. 3.5. And
• Secondly, the meanes whereby he works, which is the word. 1 Peter 1.5.13. And
• Thirdly, the Revelation it selfe, and that is a particular worke, whereby our hearts are confirmed in a full assurance of faith. Rom. 1 17. Ephes. 3.13. Heb. 10.22. and 1 Peter 1.5.

[Quest. 4] How must wee so use the word, that we may hope for the operation of the Spirit thereby?

[Answer] The word teacheth perfectly, both what is true in Doctrine, and also what is sure and certaine in, and unto faith: but wee cannot understand these things, except wee be taught by the holy Ghost, both what is true in the understanding, and what is certaine, and sure in faith, and the promises of the word. And there∣fore if we desire so to heare and reade the word of God, that thereby the holy Spirit may teach us within in our hearts; then these three things are required of us: namely,

First, we must adhere and cleave closely and diligently to the word of God, as to our Schoole-Master remembring that it is a seed to beget us, and milke to feed us, and a candle to enlighten us, and a sword to defend us, and joy to cheere us, and a companion to associate us, and life eternall to crowne, and rejoyce us.

Secondly, we must hope for and expect, the blessing of God in the hearing of the word, ac∣cording to his promise: that is, we prizing, va∣luing, and loving of the word of God, and fre∣quenting the Preaching and reading thereof, for this end that we might be taught thereby; wee may then rest confidently assured, that the Lord will blesse his word unto us, because hee is faith∣full in his promises, and the word is powerfull in its operation. Heb. 4.12.

Thirdly, to this esteeme of the word, and hope of the Spirit wee must joyne prayer; that is, beg at the hands of God this blessing, that he would come unto our hearts by his Spirit, and teach us. Psalm. 143.10. And then wee may comfortably rest assured, that he who is most faithfull in all his promises, and whose eares are alwaies open to the prayers of his Children, will in his good time grant our requests, & with his Spirit fill our hearts with joy unspeakeable, and glorious. Rom. 5.1. and 14.17. and 1 Peter 1.8. Philip. 4.7.

§. 7. Ʋnto Babes. [Sect. 7]

How, or in what sense are they called Babes? [Quest.]

First, they are not Babes in understanding (Rom. [Answ. 1] 16.) Or spirituall knowledge. But

Secondly, in humility; and that either by an ac∣knowledgement [Answ. 2] of their folly, or weakenesse And

Thirdly, in a dependance upon God their Fa∣ther, [Answ. 3] to feed them, and nourish them by his word.

§. 8. Even so Father, for so it seemed good in thy [Sect. 8] sight.

We see here how our blessed Saviour (whose acti∣on is our instruction) neither gives, nor seekes, for any further cause of Gods actions, then his owne good pleasure; that we might from him learne to rest therein; and in all the decrees of the Lord, to make that our Non ultra, or Herculean Pil∣lar, beyond which we dare not, nor desire to goe. For if it be demanded.

Why God doth not bestow upon some those [Quest. 1] corporall or spirituall, those terrestriall, or cele∣stiall graces, which hee doth bestow upon some others?

Wee answer that the true and principall cause is the good pleasure of his heavenly will. [Answ.] And therefore the Pelagians are confuted, who doe teach, that the will of God was moved to elect some, and to reject others, because he foresaw the good workes of them,a 1.15 and the bad workes of these, flat against the Apostle, who saith of Iacob and Esau, that before they were borne, when as yet they had done neither good nor evill, not of workes &c. Rom. 9.11. And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise, and revealed it to Babes? Why? because it was his good pleasure. Where we see, that his pleasure is the cause that hee did not

reveale, as well as that hee did. And therefore from hence we may learne. That we must not enquire of God a reason of his actions, but rest in his will. Rom. 9.20. Thus did good old Eli 1 Samuel 2.18. and holy Iob 1.21, 22. And the blessed Apostles of Christ. Acts 2.23. and 3.18. and 4.28. and 13.27.

[Quest. 2] Why may we, or must not we demand a reason of Gods actions?

[Answ. 1] First, because God is a debter to no man: Who hath given first unto him? Rom. 11.35. And therefore he saith in the person of that Master of the vineyard, who was not so liberall to one as to another, Can I not doe with my own as I will? Psalme 50. The Lord shewes that all things are his, and therefore none can give ought unto him: yea he hath despoticall and absolute rule and pow∣er over all creatures: For

I. They had all their beginning of and from him And

II. They all are ruled and governed by him. And

III. They all are ordained for him: according to that of the Apostle? For of him, and through him, and to him are all things. Romans 11.36. And ther∣fore who shall dare to call the great Judge, and King of all the world, to the Barre, to render a reason why he hath done this or that?

[Answ. 2] Secondly, the judgements of the Lord are a great deepe, and who is able to search or sound the bottome of them? Romans 11.33. &c. and 1 Corinth. 2.16. Esa. 40.13. The judgements, waies, and workes of the Lord, are alwaies just; but yet man is often forced to say with Mary: How can these things be? Luke 1.34. and 18.27. And therefore in such a case we must confesse the blind∣nesse of our reason, and not dare to summon God to give account unto us, of what he doth.

[Quest. 3] Who are here guilty of blame?

[Answ.] Those who dispute of the justice of Gods acti∣ons: It is dangerous swimming in this Foorde, for we may easily sinke, or be dasht a pecces. Non ad discussionem operum Dei, sed ad honorandum Deum conditi sumusd 1.16. We were created for the wor∣ship and service of God, and not to discusse, dispute of, or censure the actions of God. Non Iu∣dices actionum, sed imperi•• subditi. Chrys. imp. s. Wee are the Lords vassalls, and not Judges of his acti∣ons. Non ferenda mor••sit••••, non tribuentium Deo justi∣tiae laudem, nisi quoad sensus eorum pertingit; Great and intolerable is the insolency of those, who will not acknowledge the Lords justice any fur∣ther, then they can see reason for it. Muscill. s. We see how our Saviour doth apply this reason (ta∣ken from the will of God) to the hardening of some, and to the illumination of others; As if he would say, it proceeds not from any impotency in God, that all obeyed not the Gospell, but be∣cause it otherwise pleased the Lord Cal∣vin. s.

[Observ. 2] Hence then wee may learne, That the prede∣stinating of some unto life, and of others unto death, doth depend absolutely upon the will of God. He drawes, and then we runne after him. Cantic. 1.3. He addes unto the Church daily such as he will have saved▪ Acts 2.47. namely, such as were ordained unto life. Acts 13.48. Rom. 11.7. Non precibus flexus, sed sp••••te sua com•••••••••• fecit. Chrys. super. Hee was not moved to save us, for, or by our prayers, but of his owne free will. Declarat non a∣liunde quam ex Dei arbitrio pendere discrimen, quod sapientes caecutiant, & idictae capiant. Calvin. s. Our Saviour produceth no other reason but onely the Lords will, why the wise are blinded, and the sim∣ple understand the Gospell.

How doth this appeare? [Quest. 4]

First, this divine Revelation, and spirituall know∣ledge [Answ. 1] of the word, is not granted to any for their merits, neither can be acquired by study. Chrysost. s. The Gospell is not apprehended, or clearly ta∣ken up by any humane wit, but onely by the illu∣mination of the blessed Spirit. Calvin. s. and hence the Apostle saith. The spirituall man (and he onely) knowes all things. 1 Corinth. 2.14.15. And againe, God hath given us his Spirit which searcheth all things, even the deep Mysteries, and hidden things of God, 1 Cor. 2.10.12. And therefore if wee cannot un∣derstand spirituall things without the Spirit (as is most true because no man knowes the things of God, but the Spirit of God, and he unto whom the Spirit will reveale them) And that no man can merit, deserve, or procure the presence of the holy Ghost, by any thing he doth, but that he is given freely of God, to whom he will: Then predestination unto life and light, must needs proceed from the free will, and good pleasure of the Lord.

Secondly, it further evidently appeares that [Answ. 2] this hiding of the Gospell from the wise, and the revealing of it to the simple, procee∣deth from the meere will of God, thus; Because there is no difference in the Object at all; as is cleare thus.

I. All by nature are so blinded, and corrupt∣ed (Psalm 14.1. &c. Rom. 3.23.) that none can now save themselves, or their owne soules. And

II. Although it should be granted, that suffici∣ent grace is given unto all (which will be hard to prove) yet here there is no difference in the Ob∣ject neither: and therefore the difference will be either.

First, in the corroborating and strengthening of the minds of men, against the temptations of the flesh, or world, or Divell. (And this without controversie is the gift of God and a gift not given unto all neither) Or else

Secondly, in that further grace (whereby wee cannot fall, finally or totally. August de cor & grat) which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation, must needs come from the Lord, and that not of or for our merits, but onely of his owne free grace and love.

Thirdly, it is cleare, that election, and reje∣ction, [Answ. 3] or predestination unto life, and preterition proceed meerely from the will of God, thus: be∣cause the will of God is the first, and the great transcendent rule of all his actions. For

I. The glory of God regulates his will. And

II. His will doth dispose of his decrees, And

III. According to his decrees follow his actions: and therfore his actions proceed from his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & good wil: as our Saviour plainly expresseth in the text: Thou hast concealed these things from the wise and revealed them unto Babes And why? Because it seemed good in thy sight: or because thou wouldest. So elsewhere the Lord saith, I will doe what I will. Esa. 46.10. And againe, the Lord workes according to his owne will. Daniel 4.32. Reade further these plain places. Roman 19.15.18.22. Iames 1.18. and Ephes. 1.11.

[Quest. 5] What doth God here require of us, or what is our duety herein in regard of God?

[Answ. 1] First, we must not demand or seeke a reason of Gods decree, but rest wholly upon his will, which is alwaies holy, and just, and good: For when a man asketh God a reason of his actions, or decrees, or why he doth thus or thus, it is as much as if the Clay in the hand of the Potter should say, why wilt thou make me such or such a vessell, or of such and such a fashion, as is now in thy heart to doe?

[Object.] If it be here objected, that the Potter hath rea∣sons why he will, or hath done thus and thus, which the clay or pot cannot understand. I an∣swer.

[Answ. 1] First, if the Potter have reasons why hee will make the pot of such or such a fashion, or for such and such an use; those reasons are in his owne will, and deliberation, and not in the difference of the clay.

[Answ. 2] Secondly, none denies but the Lord hath his reasons, why the doth hide his Gospell from some and make it knowne unto others, but these reasons are neither revealed unto us, nor to bee enquired of by us, neither are wee able ever to find them out; as is plaine from. Rom 11.33. &c. And therfore here I conceive that Aristophanes his Proverbe is worth observing; who saith: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That it is better for a man to fit still, then to rise and catch a fall; better not to enquire and search into the pro∣found and hidden Judgments, and secret decrees of God, then to search, but never be able to finde them out, especially when there is no need at all of that investigation, or possibility to alter the least particle of any of Gods immutable decrees, although we could find them out; but yet more especially, when this kind of search is condem∣ned, and forbidden, at least implicity, and by ne∣cessary consequence. And therefore this is the first thing which is required of us in regard of the judgements, decrees and actions of God, not to demand a reason of them.

[Answ. 2] Secondly, wee must confesse and acknowledge the Lord to bee most just, in both these decrees, although wee are not able to conceive or com∣prehend any other cause or reason of them, then his owne will: that is, wee must confesse that the Lord is just in the blinding of the wise, and the enlightning of the simple, in the saving of Iacob, and the destroying of Esau, and in the receiving of some, and rejecting of others; al∣though in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wee know not the reason, why the Lord doth it.

VERS. 27. [Verse 27] All things are delivered unto mee of my Father: and no man knoweth the Sonne, but the Father, neither knoweth any man the Father, save the Sonne, and hee to whomsoever the Sonne will reveale him.

It is questioned by some, whether God doth [Quest. 1] most perfectly know himselfe? To which wee answer.

God doth know himselfe, [Answ.] and that most per∣fectly, as appeares from this verse; wherein our Saviour saith, that no man knoweth the Son but the Father, neither doth any man know the Father, but the Sonne. Here it is plainely given to the Father, that hee knoweth the Sonne, and to the Sonne, that hee knoweth the Father, Now there is nothing imperfect in God; and there∣fore the knowledge both of the Sonne in the Father, and the Father in the Sonne is perfect.

There are two things from this verse objected against the Holy Ghost, which I will briefly and severally answer, although in effect they bee but one.

God knoweth the Sonne, the Holy Ghost [Object. 1] knoweth not the Sonne; (For no man knoweth the Sonne but the Father:) Therefore the Holy Ghost is not God.

This place excludeth no person of the blessed [Answ. 1] Trinity, but only creatures, and false gods: And the meaning is this, None, that is, no creature or Idoll god, knoweth the Sonne of God, but only the Father: And this opposition is made to exclude creatures, not to exclude the Holy Ghost.

Although the Holy Spirit be God, yet is he not [Obiect. 2] Omniscient, one that knowes all things, for hee knowes neither the Father nor the Sonne: the Father only knowing the Sonne, and the Sonne only knowing the Father.

This Objection is in a manner the same with the former; [Answ.] and therefore the like answer will suffice for it: I say therefore, that is a Sophisme, or Fallacie, A figura dictionis, because this Parti∣cle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth onely exclude creatures, and not the blessed Spirit, who perfectly knowes God, 1 Cor. 2.10.

What knowledge doth our Saviour here speak [Quest. 2] of, when he saith, None know the Father, or Sonne?

First, Calvin thinkes that he speakes of that [Answ. 1] spirituall and divine knowledge, which is com∣municated to the creature.

Secondly, others suppose that he understands [Answ. 2] that infinite knowledge, or comprehension of the infinite God, which is only in God.

Thirdly, our Saviour himselfe is his owne [Answ. 3] best Expositor, in this verse; None know either the Father, or Sonne, save onely those to whom God reveales them. To teach us,

That none can know God without God, [Observ.] Exod 33.20. and 1 Cor. 21. Iohn 1.18. and 1 Iohn 4.12 Except God please to reveale himselfe to men, they cannot know him; as our Saviour often objected to the Pharisees, yee know not the Fa∣ther.

Why cannot men know God, except he please [Quest. 3]

to reveale himselfe unto them?

[Answ. 1] First, because hee dwels in that inaccessible light, that no eye can attaine unto, 1 Tim. 6.16.

[Answ. 2] Secondly, because he is incomprehensible by nature, Chrys. impers. s.

[Quest. 4] Who are blame-worthy in this particular?

[Answ. 1] First, those who thinke, that they can attaine unto the knowledge of the Father without the Sonne.

[Object. 3] Here it may be objected, that there is a natu∣rall knowledge of God (Rom. 1.19.20.21.) and therefore a man may know God without Christ.

[Answ 1] First, there is a double knowledge of God; namely,

I. Theoricall, and Dogmaticall: and here perhaps they know something. And,

II. Experimentall; and here naturall men are ignorant, and know nothing, because they have not seene God. Our Saviour saith, Blessed are they that see God, Matth. 5.8. because this sight begets an experimentall knowledge of him: And therefore natural men, who never had this sight, can never have this knowledge.

[Answ. 2] Secondly, the Dogmaticall knowledge of God is manifold: For the proofe hereof ob∣serve, that the knowledge of God is either,

I. Perfect and plenary: and that either,

First, absolutely, to know Quantus, Qualis est, how infinite hee is, and absolutely to compre∣hend, and perfectly to know whatsoever is in him. And thus only God knowes himselfe. Or,

Secondly, respectively, when a man knowes God fully, according to the capacity of the vessell. And thus all the Saints in heaven know God, Mat. 5.8.c 1.17.

II. Imperfect, and this is either,

First, cleare, and bright, and is wrought by the preaching of the Gospel, and the operation of the blessed Spirit, 2 Corinth. 3.18. Or,

Secondly, cloudy and darke, and is begot, and bred in naturall men, by the relickes, and sparkes of naturall understanding. And this knowledge is all that a naturall man can have.

[Answ. 2] Secondly, they are extreamely too blame, who will judge of God, without the revelation of him by Christ. Caecus non judicat de coloribus. The blind cannot judge or discerne of colours, and yet many who are spiritually blind, will un∣dertake to judge and discerne of God, although Christ never revealed him unto them.

[Answ. 3] Thirdly, they are not guiltlesse; or free from blame, who being altogether ignorant of God, dare yet trust in him: For how can a man truly trust in him, whom hee knowes not?

[Answ 4] Fourthly, and lastly, they are here blame∣worthy, who presume to pray, and offer up in sacrifice the Calves of their lips, with the Athe∣nians, To an unknowne God, Act. 17.14. For with what comfort or confidence can we pray, to him whom wee know not? Rom. 10.14.

* 1.18VERS. 28. Come unto me all yee that labour, and are heavie laden, and I will give you rest.

[Sect. 1] §. 1. Come.

Our Saviour doth not say, buy or procure this grace and consolation with infinite sufferings and labours, but only Venite, Come, a most meane prize: To teach us.

That the condition unto life, faith, [Observ.] and salva∣tion is most easie, Esa. 55.1. we must buy it, but without money, or money-worth, Ephes. 2.5.8. Titus, 3.5.

How doth the truth of this appeare? [Quest.]

Thus; namely,

• First, because we are saved by faith, [Answ.] and not by workes, Ephes 2.5, 8. Tit. 3.5.
• Secondly, because Christ hereby would magnifie his grace, Ephes. 1.6. Rom. 4.16. Galath, 2.21.
• Thirdly, because Christ workes in us, that which hee requires of us, Heb. 8.8. (from Ierem. 31.31.) and Heb. 10.16. Esa. 54.13. Rom. 11.27. from Esa. 27.9.
• Fourthly, we must doe nothing as a cause of our salvation, Rom. 11 6. and 10.6. Psal. 81.10. &c.

§. 2. Vnto me. [Sect. 2]

Two things might hence be observed: to wit, [Observ.]

First, that there is no way or meanes to come unto salvation, but only Christ, Act 4.12. But of this elsewhere.

Secondly, that the summe and top of our hap∣pinesse, [Observ. 2] is to enjoy Christ, and to bee brought unto him.

How it the truth hereof apparent? [Quest.]

It appeares most plainely by these three particulars; namely,

• First, because hee is able, [Answ.] and willing to save those who come, or are brought unto him, Heb. 7.25. Qui vult & potest, pater omni∣potens est: Hee that can and will save us, is an Almighty, and all mercifull God, Mus∣culus upon these words saith; That there are tbree things in Christ, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He who would help others, had need be Potent, able to helpe; and there∣fore Christ who promiseth to helpe all that come unto him, had need be able (and is in∣deed most able) to succour, releeve, & helpe, those who doe come.
• II. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In this thing, of helping o∣thers, there is not onely required Potentia, ability to helpe, but also Legitima potestas, that is, that hee who helpes hath received free power from God, to save whom hee pleaseth: Now this also is in Christ, for hee saith in the former verse, All things are deli∣vered mee of my Father; and Chap. 28. 20. hee more plainely saith, All power is given unto me in heaven, and in earth.
• III. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Hee that promiseth to helpe, save, and succour all that come unto him, must not only bee able to performe his promise, or have free power granted unto him to doe it; but hee must have also a readinesse, and willingnesse of mind, to helpe all such, as hee hath promi∣sed to succour: Now who can be more wil∣ling then Christ is? who doth not only re∣fresh, and give rest to all, whosoever come unto him; but over and above doth invite,

• and call those who delay and procrastinate to come: saying, Come unto me.
• Secondly, because he workes good things in us; that is,
• I. He roots, grounds, and setles us in the most holy faith, Colos. 2.6. &c.
• II. He reveales his will, his love, himselfe, and his Father unto us; from whence wee have full and compleate joy. Read Iohn 17.3. Ephes. 1.18. and 3.17. &c. and 1 Iohn 1.1. &c.
• III. He guides and directs our feet in the wayes of God, and in the pathes of grace,e 1.19.
• Thirdly, because of all other things, hee is the best, and most profitable for us, Luke 10.42.f 1.20.

[Sect. 4] §. 4. All yee that labour, and are heavie laden.

[Quest. 1] Whom doth our Saviour meane here by la∣bourers?

[Answ. 1] First, those who in the Ceremonies of the Law, or traditions of men, or the workes of the Law, seeke (with great labour, difficulty, and sorrow) the grace of God, the peace of consci∣ence, salvation, and eternall life. These Christ cals unto him, that in him they may find rest, because in those things they can never. Chrysost. s.

[Answ. 2] Secondly, those who were burdned with their sinnes, and sensible of the wrath of God, for their sinnes: Now of these by and by.

[Answ. 3] Thirdly, those who being pressed, both with inward and outward afflictions, and griefes, doe not fall to impatiencie against God, or to blas∣pheme his name, or become more obstinate and obdurate thereby; but more humble, patient, meeke, and submissive to the will of God: Now these also Christ cals unto him, and promiseth to afford comfort unto them.

[Answ. 4] Fourthly, Laborantes & onusti, labouring and heavie laden, are one and the same: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yee that labour, signifies not only to labour, but to be weary with labour, and spiritually is to be understood of the labour of sinne: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yee that are heavie laden, signifies not onely to carry a burthen, but also to be pressed, and de∣pressed therewith: and Metaphorically is to be understood of a thing troublesome, odious, and grievous. From hence then we may observe.

[Observ.] That without humiliation there can bee no comfort, or none shall bee comforted by Christ, except onely those who are wearied in mind, and depressed and burthened in conscience, by reason of their sinnes. Read 1 Peter. 5.6. Iames 4.10.

[Quest. 2] How manifold is Labour?

[Answ.] Two-fold; namely,

• First, of the body, and such sleep sweet∣ly, Eccles. 5.11. This is not here spoken of.
• Secondly, of the Mind, and this is two-fold: namely, when a man labours.
• I. In affection; and that either,
• First, because hee desires that which hee cannot obtaine, or attaine unto▪ Or,
• Secondly, because he feares that which he cannot flee from, or avoid: Or,
• II. In sense, when a man grieves and mournes under some burden, which is not pleasing, but painefull, and odious unto him. Now of this more by and by.

Why shall none be comforted by Christ, but [Quest. 3] those who are laden with the burden, sight, and sense of their sinnes?

First, because untill wee be truely wearied of [Answ. 1] our sinnes, and humbled for our sinnes, we can∣not seeke Christ, or regard him, or desire him as wee ought. A man will never seeke to the Physi∣cian for helpe, untill he find and feele himselfe to be sicke: neither will sinners seeke to Christ (the Physician of their soules) untill they bee sensible of the wounds of sinne.

Secondly, because Christ came not to call the [Answ. 2] righteous, but sinners to repentance; hee was not sent but to the lost sheepe of Israel, and to those who were sicke, Mat. 9.12. Hee was sent, (not to comfort those, who stood in no need of comfort, but) to comfort those who mourne, Luke 4.18.

Who are here to be reproved, and taxed? [Quest. 4]

First, those who rejoyce in the world: Christ [Answ. 1] is so farre from comforting these, that hee de∣nounceth a woe against them, Luke 6.24.

Secondly, those who place their felicity only [Answ. 2] in the world; not in the Lord.

Thirdly, those who deride the threatnings of [Answ. 3] God in his word, and are not humbled by them. Reade Psalme 94.7. and 2 Pet. 3.4.

Fourthly, those who are not sensible of their [Answ. 4] sinnes, nor grieved with the burden of them. Now these are either,

I. Those who doe not thinke themselves to be sinners, as Esa. 65.5. but proudly boast of them∣selves, Luke 18.11. and in comparison of them∣selves contemne all others: yea, condemne o∣thers as sinners, but not themselves, 1 Iohn 1.9. These are either hypocrites, and proud Phari∣sees, or morall, civill, honest men. Or,

II. Those who through a blockish stupidity, and insensibility, perceive nothing; neither ex∣amining at all, how miserable their estate and condition is, nor what the end of them will be. Or,

III. Those who would not heare, or see their sinnes; and therefore hate the word of God, (instead of being humbled) for reproving of their sinnes: Or,

IV. The Papists who instead of feeling the burden of their sinnes, brag of their workes and merits.

Fiftly, those are here faulty, who hypocriti∣cally [Answ. 5] faine themselves to be sinners, but thinke better of themselves then so; who pretend sor∣row and humiliation outwardly in their counte∣nance, but their hearts have not the least sense or touch of their iniquities.

Sixtly, those who are not wearied with la∣bour, [Answ. 6] who would fight, but not unto blood, Heb. 4.12. who would worke the Lords worke, but not so as to tyre or weary themselves; who are content to be lazie servants and idle worke-men, but not painefull labourers: Christ will not

comfort these, because God hath cursed them, Ierem. 48.10. And therefore if wee desire conso∣lation from him, wee must labour, and that unto wearinesse.

[Quest. 5] Are all those who labour, and are weary, or who are weary with labour, happy and bles∣sed, or assured of comfort and rest from Christ?

There is a double labour; namely,

[Answ 7] First, mundane, and worldly; and this is two-fold: namely; either,

I. Innate, naturall, and ordained: For,

First, all things are full of labour, Iob 5.7. And,

Secondly, God hath ordained, that man should labour, and get his bread with the sweat of his browes, Gen. 3.16. And,

Thirdly, men can expect no blessing without labour, neither obtaine any by their owne indu∣stry, except the Lord blesse their labour. Now this labour and paines was imposed upon, and injoyned man as a curse; and therefore these La∣bourers are not simply happy, neither (as such) have any promise of comfort, ease, or rest from Christ.

II. Acquired; and thus.

First, some labour, and take much paines in sinne: And,

Secondly, some bestow much care and dili∣gence, and labour in the acquiring of riches, and the gathering of the thicke clay of this world together. Now neither are these Labou∣rers happy, except they feele their labour, and grieve for it, and labour▪ to ease their shoulders of the burden thereof.

Secondly, spirituall, in mind, and this is two-fold; to wit, either,

I. Vnjustly imposed; and that either,

First, by Doctors, which are either,

Or,

• Pharisaical, loving to lay heavie (and unnecessary) loads of Ceremonies, upon mens shoulders, Matth. 15.14. &c.h 1.21. Or.
• Papisticall, teaching men to la∣bour, to obtaine salvation by the merits of workes, and not by the grace of Christ, Rom. 10.3. Philip. 3.9. Or,

Secondly, By the Tempter, Sathan, who ac∣cuseth men, and tempteth them; and by his ac∣cusations & temptations, troubleth and molest∣eth them; as wee see hee did with Saint Paul, 2 Cor. 12.8. Now these Labourers are blessed, if they resist Sathans temptations, and wrastle manfully against them, Iames 4.7.

II. Religiously conceived; that is, when men are poore in spirit, Matt. 5.3.4. and broken and contrite in heart, Psalme 51.17. And these are they, whom our Saviour principally speakes of, and to: And therefore if we desire to bee made partakers of the rest and comfort promised, we must strive thus to labour, and groane under the heavie burden of our sinnes.

[Quest. 6] What must wee doe to attaine unto this la∣bour, which hath a promise of rest and com∣fort?

First, we must labour to know what our estate and condition is; and not deceive our selves by false perswasions, or destroy our soules by [Answ. 1] flattering presumptions.

Secondly, wee must labour to condemne our [Answ. 2] sinnes, and our selves for our sinnes, 1 Cor. 11.29.

Here:

I. Wee must be carefull not to extenuate our sinnes. And,

II. Wee must urge the certaintie of destructi∣on (unto our selves) for our sinnes, except wee repent us of them, 1 Cor. 6.9. Gal. 6.7. For if wee would but presse our consciences, and cast our soules downe unto hell, it would be a meanes to make us rise the sooner to comfort, and spiri∣tuall consolation. [Answ. 3]

Thirdly, wee must labour to be freed from the chaines of sinne: wee must pray, and cry inces∣santly, untill the Lord heare, and answer us.

Fourthly, we must seeke for Christ, and that [Answ. 4] earnestly; for an unfained desire of him, and a faithfull enquiry and search for him, will make us mourne, and lament, untill we find him. Here two things are implied: namely,

I. Wee must seeke for Christ: For,

First, Wee are commanded to doe it, Esa. 55.6. And in many places.

Secondly, the Lord promiseth, that those who seeke him, shall find him, Ieremie 32.41.

Thirdly, the Lord and Christ complaine up∣on those, who will not seeke him. Reade Ierem. 2.13. and 32, 33. Rom. 10.21. And therefore, if wee desire either to please our God, or to bring comfort unto our owne soules, wee must seeke Christ.

II. Wee must seeke him seriously, and earnest∣ly; wee must hunger and thirst after him, Esay 55.1. Iohn 7.37. Because, if (with the Church) wee seeke him in our beds, we cannot find him, Cantic. 5.

How many burdens are there, because Christ [Quest. 7] here promiseth to ease those, who doe groane under their burden, and are overladen with it?

First, there are temporall burdens: namely, [Answ. 1]

I. Want, which is either absolute, when men simply are poore, wanting many necessary things, or respective, when mens desires are not satisfied, although they have food and raiment sufficient. And,

II. An uncertainty of possessing, keeping, and enjoying what we have: Many trouble them∣selves with this thought and care; that all they possesse will bee like grasse upon the house top, which quickly withers, fades, and dies: and that it may be, their land, riches, friends, children, and all will be taken away from them. And,

III. The burthen of worldly cares, and of labouring and toyling for the world: of which Gregory speaketh (and that not amisse) That it is a rough yoke, and a hard burden of servitude, to bee under temporall things, to seeke after earthly things, to seeke to hold these fading things, and to feare to lose, or leave these transitory things.

Secondly, there are corporall burthens, name∣ly of afflictions; and hence when Judgements to [Answ. 2] come upon any country were spoken of by the Prophets, they were called burthens, as the burthen of Edom, and Moab▪ &c.

[Answ. 3] Thirdly, there are legall burthens, to wit, the burthen of the ceremoniall Law; for this St. Iames calleth a burthen, which neither we nor our fore∣fathers were able to beare. Acts 15.

[Answ. 4] Fourthly, there are spirituall burthens; and these are either.

I. For our separation from God, or the ab∣sence of God from us. Psalm. 42.4. and 51.11.12. Or

II. For sinne the cause of this separation. And that either.

First, for some sinne already committed, this was Davids burthen. Psalm 51. and 38.4. Or

Secondly, for the daily practise of sinne: this is the burthen of all the faithfull, who grieve dai∣ly for their daily transgressions, whereby their Father is offended. Or

Thirdly, for the remainders of sinne, or the strength of internall concupiscence in the heart, this was St. Pauls burthen. Romans 7.23.24. Or

Fourthly, for some strong temptation, which lyeth upon a man, and which hee is not able to remove: this likewise was the same Apostles burthen. 2 Corinth. 12.7, 8, 9.

Where hee saith, that there was given unto him a thorne in the flesh, the Messenger of Sathan to buffet him, for the which hee besought the Lord thrice, (that is often,) that it might depart from him. And yet hee did not by his pray∣er remove the burthen, but onely obtained the grace of God supporting him under it, the Lord onely assuring him, that his grace was sufficient for him. Or

Fiftly, for an impotency, and inability to re∣sist the assaults of Sathan: and this is the burthen of those, who are taken captive of the Divell at his will. 2 Timoth. 2.26, and who cannot cease to sinne. 2 Peter 2.14. and this burthen lieth upon the backes of many, and although it bee a very heavy and greevous burthen in it selfe, yet they feele it not.

[Quest. 8] How must wee beare the burthen of our sinnes.

[Answ.] Not joyfully, or contentedly, but with teares, and sorrow, and griefe of heart: Hereunto two things are required, to wit,

First, we must know our molestations, and causes of griefe; and that either.

I. Temporall which we may see in one kinde or another, in our selves or others. Or

II. Spirituall, which are thus to be discerned, and knowne, viz.

First, from the Law, we may know what dis∣pleaseth and offendeth the Lord. And

Secondly, from our owne consciences wee may know, wherein wee are guilty. Then

Secondly, we must humble our selves: And that

I. That we live in so wicked a world, wherein we are strangers from all true happinesse, Corinth. 5.1.8. And

II. That we are thus prone and subject to sinne, and to transgresse the Lords will.

Some may here Object, this mourning, [Object.] weep∣ing and griefe for the burthen of our sinnes, is perillous, hurtfull, yea and leads unto despe∣ration.

It is not so, but rather contrary, [Answ.] For

First, it is necessary, because we have sinned against an infinite God, and for our transgressi∣ons, have deserved infinite torments, which wee shall certainly undergoe, except we repent and turne from our sinnes; now sinne hath taken such strong and deepe roote in our hearts, that it cannot without labour (& that unto wearinesse) be expelled and overcome.

Secondly, it is safe and secure for a man thus to mourne, and humble himselfe; because God hath promised that hee will not breake a bruised reed. Esa. 42.3. And Christ hath invited such to come unto him, with a promise of mercy. Come unto mee all ye that are weary and heavy laden, and I will refresh you.

What must wee labour principally for? [Quest. 9]

In regard of our selves we must labour for sal∣vation. [Answer]

How must we seeke for salvation? [Quest. 10]

First, we must deny our selves, and all merit of [Answ. 1] ours, confessing (with the Publicane) that wee are unprofitable servants, Luke. 18.13. Phil. 3.9. yea that we are but unprofitable servants, in our best service, Luke 17.10. Wee must not finde any com∣fort in any thing we doe, as it is ours, but seeke rest and consolation in some other.

Secondly, we must seeke for this com∣fort [Answ. 2] in Christ alone; as Cornelius did Acts 10.2.

Thirdly, we must weary our selves in this la∣bour [Answ. 3] and enquiry, and that alwayes.

Must we not rest, and be quiet after wee are [Quest. 11] come unto Christ, or when we are ingrafted into him?

Indeed if once we were truly made partakers of Christ by faith, [Answ.] then our worke should bee changed, although not taken away: for as hee who buyes a Mannour doth not feare to loose it, but yet hath a greater care to adorne, build, hedge, wall, plant, and beautifie it, then hee had before, because it is his. So those who are brought truely to Christ, although they feare not finally to loose him, yet they are frequently carefull to live and walke as becomes members of Christ, and to adorne that profession, which they have undertaken, by labouring daily more and more to put off the old man, with the deceitfull works thereof, and to cloth themselves with that new man, which after God is created in righteous∣nesse, and true holinesse. Ephes. 4.22, 23, 24.

§. 5. Ego I. [Sect. 5]

We may learne hence, [Observ.] that Christ gives the onely true comfort. Psalm. 50.16. Prov. 9.5 And therefore we are commanded only to heare him.

Deuter. 18. All power was given to him. (Esa 9.6, 7. Iohn 3.35. and 17.2. Colos 2.3. Ephes. 1.21. &c.) yea hee was ordained, given, and sent for this end, viz. to comfort those who mourne in Sion. Esa. 61.1. &c. And therefore all things are to be gathered together in Christ, Ephes. 1.10. There being salvation in no other but in him a∣lone, Acts 4.12.

[Quest.] Who may receive and reape comfort from this doctrine?

[Answ. 1] First, those who are pressed, depressed, and oppressed in the world for Christs sake▪ Iohn 16.33

[Answ. 2] Secondly, those also who are not onely op∣pressed in their estates, but likewise persecuted in their bodies for Christ. Certainly both these shal bee refreshed. Psalm 69.7. Rom. 8.37 Heb. 11.35. &c.

[Answ. 3] Thirdly, those who desire and long to learne the way of salvation. Acts 2.37, and 10.33. Cry∣ing out. Men and bretheren what shall wee doe to be saved? Certainly great joy doth belong unto these, and doth attend upon them. Acts 8.8.39. and 13.48.

[Answ. 4] Fourthly, those may reape comfort from hence who are oppressed, and burthened with the fight, and conscience of their sinnes; who see

I. Their sinnes to be greevous. And

II. Gods anger to be great. But

III. See not the pardon of their sinnes, neither how to flee from sinne or the wrath to come. For

First, we sinne boldly, yea with greedinesse. Ephes. 4.19. Like Ahab who sold himselfe to work wickednesse. (1 King. 21.25.) And yet feare no∣thing. But

Secondly, at length sinne appeares: As evill juyce, or moysture, or sickly humours lurke long in the body, and are not perceived, untill they come into the ventricle; but then being once there, there is nothing but sicknesse, and vomi∣ting, and a desire, and a forcing or straining to eject it, and expell it out of the body: like a Drun∣kard when he hath overcharged his stomacke, never leaves untill hee have discharged it. Or as Theeves or Murtherers, beeing once apprehen∣ded, and convicted, are dejected, and mourne, and despaire of mercy: So sinne when it appeares in his true & lively colours to the con∣science, workes in the sinner a horrible, and fear∣full expectation of wrath and punishment. Heb. 10.27. As we see in Cain, Genes. 4.7. And that sin∣ner Luke 7.38. &c. Then

Thirdly, if the conscience being thus feareful∣ly amazed by reason of the sight of sinnes com∣mitted, a man should teach the sinner a way how to escape wrath, and to enjoy mercy, would hee not then embrace it? If the Prince should promise to a Thiefe, Murtherer, or Traytor, yea sweare unto him that he shall not perish; would hee not flee unto him, and cleave close unto him, least the avengers of blood, or the justice and ri∣gour of the Law, should attache and apprehend him? Certes, those Cities of refuge were Types of Christ; who brings this comfort unto all his, and all those who come unto him; that

I. There is no condemnation unto such, Ro∣mans 8.1. And

II. That not one of them shall be excluded or debarred out of heaven. For of al those who were given unto him, not one was lost. And

III. That (Nullum tempus occurrit Deo) at what time soever they turne unto him, and come unto him, let their burthen bee what it will, they shall find ease, and peace. Ezech. 18.21. Acts 17.30. And hence David runnes and confesseth his sinne, Psalm 32.5. and Paul 1 Timoth. 1.13. And they finde mercy though their sinnes were great. It is a poore satisfaction for a Subject when he hath of∣fended his Soveraigne, to say Paenitet, I am sorry for it, and I repent me of what I have done: And yet Christ requires no more but this in truth: And therefore great joy awaits those who are truely sorrowfull in soul, and oppressed with the sight & sence of their sinnes. For Christ here promiseth to give them rest and joy.

Fiftly, they in like manner may hence be com∣forted, [Answ. 5] who are sensible of, and sorrowfull for, the insultings of lust, and heate of internall concupis∣cence; as was Paul. 7.5, 15, 19, 23. For

I. We beginne (ordinarily) to correct some∣things in our outward life, although but slowly, and that onely in more grosse sinnes; and yet wee thinke it no small matter we have done.

II. But when we encrease in the knowledge of God: then we shall learne.

First, that God is most exactly pure, and perfect, and that not only by nature (in himselfe,) but also in his will towards us. 1. Peter 1.15. Hee is di∣ametrally opposite to all sinne, and hates all with a perfect hatred. In toto genere. And

Secondly, that it behoves us to perfect our obedi∣ence in al things: not suffering or admitting of any sinne, but esteeming all as poyson, Treason, Re∣bellion, Murther, or the like things, which are of this nature, that one of them once committed makes a man guilty of death. We must remember that one small spoonfull of poyson will kill, and one chaine captivate and enthrall; and therefore be carefull that no sinne at all raigne or remaine within us. Romans 6.12. Yea Thirdly, then wee shall know, that it is our duety to give our very hearts up unto God. (Proverb. 23.26.) and to con∣forme them unto the purity, and pure wil of God, nor suffering a wicked thought to lodge or abide there. Ierem. 4.14. but labouring to mortifie all carnall and corrupt aff ctions. Hence

III. The further on wee proceed and go in the way of sanctity, and the greater the measure of our knowledge of God doth encrease; the more sensible we become of the power and strength of sinne, within us: which daily strives and warres against us: Insomuch as,

First, we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea

Secondly, we are not able so to withstand temp∣tations; and snares, but that they daily overcome us, and leade us captive unto sinne. Yea

Thirdly, we are often seduced, and ledde aside of our owne lusts, and concupiscence, which in us rebels against us. Iames 1.14. Galath. 5.17. Rom. 7.23. Yea

Fourthly; hence we beginne to feare that wee are evill, and corrupt trees: Matth. 12.34. Be∣cause we can neither.

I. Cheerefully and freely, performe any thing that is good. Nor

II. Take heed of, or avoid spots, and blemish∣es, and staines, in the best workes wee doe. Nor

III. Suppresse our own inherent lusts and con∣cupiscence. Hence

Fiftly, at least we grieve and mourne, that wee thus daily offend our good God with David. Psal. 120.5. and Paul. Rom. 7.24.

And hence unfainedly, and frequently desire a new heart, Psalme 51.10. &c. These may be com∣forted with the Lords promise unto Paul; My grace shall be sufficient for thee, 2 Corinth. 12.9. And with our Saviours here, who hath given his word, that hee will ease and refresh them, and give comfort unto them: yea, when they are thus sicke, hee will be a Physician unto them, Mat. 9.17. For either,

I. Hee will take away concupiscence and lust from them: the meanes whereunto, are fasting, prayer, labour, and taming and bringing under the body, 1 Cor. 9.27. For by these, many temp∣tations are overcome. Or,

II. Hee will give strength to resist them, and his Holy Spirit which shall strive against them, Gal. 5.17. For conscience often doth put a bri∣dle upon concupiscence; in so much as it can∣not, when it would prevaile against it. This vi∣ctory is most excellent; and undoubtedly the Saints never sinne, Totà & plenà voluntate, without some struggling and reluctancie of Spirit, when they are first informed, that the thing they are tempted unto, is sinne. Or,

III. If our owne lust or concupiscence should traiterously assault us; then at least Christ will bridle, and restraine us from the act of sinne; and will either hinder it by cutting off the oc∣casions, or by interposing some lets and remo∣raes; as 1 Sam. 25.32. hee hindred David (by Abigails comming) from killing of Nabal. Or,

IV If wee should fall into any sinne, as the best of the Saints have done, then he will pardon all our sinnes, and so take them away, that they shall never separate betwixt him and us, 1. Iohn 2.1, 2. And thus wee see, who may draw full buc∣kets of com••ort from Christ, this living and e∣ver springing Well.

[Sect. 6] §. 6. Refocillabo, I will give you rest.

The carefull Physician, doth desire and endea∣vour to heale, and recover his sicke patient; but he dare not assume, or arrogate thus much to himselfe, that hee will heale and cure him; but our Saviour doth, peremptorily affirming, Refcillabo, I will give you rest.

[Observ. 1] Hence then observe: That in Christ there is a certaine assurance of comfort. Reade Iohn 7.37. and 3.16. and 13.28. All his promises are yea, and Amen, 2 Cor. 1. And therefore seeing hee hath promised consolation, hee will also performe it. Wherefore let us labour above all things for Christ; for if we have him, we have all, 1 Cor. 3.21. Here observe:

Christ promiseth unto the faithfull these things, viz.

• First, confort against Pressures, and op∣pressions of the world; and that either,
  • I. By taking them away, and delivering his children from them: Or,
  • II. By facilitating of the affliction; and making it either short or light. Or,
  • III. By giving greater things; that is, peace of conscience, a full assurance of faith, a cheerfull confidence, and perfect patience to undergoe all oppressions and persecuti∣ons whatsoever, Rom. 8.37, 38. Or,
  • IV. By crowning, and rewarding their sufferings with eternall glory, 2 Cor 4.17.
• Secondly, pardon of all their sinnes; both in regard of the evill of sinne, and punish∣ment, 1 Iohn 2.1.
• Thirdly, Balme of Gilead; hee hath pro∣mised to bee our Physician, to cure all our sinnes, and to preserve us in the state of grace, and sanctification, untill hee bring us unto glory. Reade Psalme 103.2.3. Rom. 14.4. and 1 Iohn 3.9.
• Fourthly, peace of conscience, and spi∣rituall joy, Rom. 5.1, 2. and 14.17.
• Fiftly, Protection, and direction; he will be a companion in our journey, and a Co-partner of our bonds: oh, who would ot long, and desire such a Guid, and Convoy, as will not suffer a man to erre, but lead him into the truth nor to be heavie, & heart∣lesse, sad and sorrowfull in his journey, but will cheere up his spirits, and make him merry? Oh who would not desire this Com∣forter; and Lord, who can afford unto us every thing that is good, and preserve, and defend us from all evill?

Our blessed Saviour by this promise of giving rest, unto all that come unto him, would teach [Observ. 2] us; That all that seeke him shall bee rewarded, or shall find him, Matt. 7.7. Luke 6.24. Hee was sent to those who mourne, Esa. 61.2.3. And hence his mercy is glorified, that he freely gives to those who seeke, not to those who buy grace, or purchase Christ with a price, Esay 55.1.2.

What doth this Rest, or Refreshing import, or [Quest. 1] imply?

The phrase is borrowed from the body, and transferred unto the soule, and doth respect a foure-fold body, viz.

• First, Corpus aestuans, a hot, and burning body; as appeares by Psalme 66.12. Ierem, [Answ.] 6.16. and Act 3.19. Thus the soule infla∣med with the fire of lust or pride, is refresh∣ed and cooled by Christ (Rom. 7.5.23.25. and 2 Corinth. 12.9.) who doth allay, and cause to freese this scorching heate.
• Secondly, Corpus morbidum, a diseased bo∣dy: a man sicke of a palsie, cannot walke or worke, but onely lies in bed: now it were a great comfort and refreshing for him, to be inabled to rise, and to walke into the fresh aire. Thus when wee are not able to walke in the wayes of God, or to worke his work; when the good which wee would doe, wee cannot, Rom. 7.15.19. Then God wil give us power to runne the race of his Commande∣ments, and to worke his worke; and to obey

• his will in some measure (Esay 58.13.) yea, them will our Christ refresh us, by giving us that anointing which is holy, and by which wee may be able to doe all things, 1 Iohn 2.20.
• Thirdly, Corpus lassum, a weary body; principally tired with the troubles and mo∣lestations of this life, Esa. 28.12. Whether it be,
  • I. For those things which wee love and enjoy. As Bucer s. thinkes. Or,
  • II. For those things which wanting wee seeke for. Or,
  • III. For the labours which wee under∣goe, and endure in our particular callings.
• ... [Quest. 2] It may here be demanded, whether tem∣porall labours shall be refreshed?
• ... [Answ. 1] First, there is a labour which is disallow∣ed, and disliked; (They labour in the wind:) Therefore this shall not be crowned, or re∣warded with the promised Rest.
• ... [Answ. 2] Secondly, but those who are sensible of their labour, and burthen, shall be refreshed: that is, not by supplying, and satisfying of their thirst, but by taking it away. He who thinkes to take away the drought of a man sicke of a Dropsie, by giving him as much drinke as hee desires, will sooner kill him, then cure him: and therefore to such, drink is not to be given (according to the appetite of the sicke party) but the desire of drinke is to bee abated, and taken away. So the Lord will not satisfie the desires of his chil∣dren in temporall things, but moderate their love, and desire unto them. Certainly Alexander,* 1.22 Craesus, Xerxes, Caesar, and Solomon, were never quiet, so long as they sought for content in temporall things: And there∣fore those that labour in the love of them, or for them, are to be refreshed by abating, not by satisfying of that love, and desire.
• Fourthly, Corpus sitiens, a thirsty body, or a body wanting the peace of Christ: Iohn 16.33. Colos. 3.15. Philip. 4.17. Now these Christ will refresh, by giving unto them that peace of conscience, which passeth all understan∣ding. Reade Iohn 7.37. and 2 Tim. 1.16. and joy unspeakeable and glorious, 1 Pe∣ter 1.8. This is like that Iem, which to pro∣cure and purchase, wee should sell all wee have, Matth. 13.44, 46.

[Quest. 3] Who are they that shall not bee refreshed by Christ?

[Answ. 1] First, those who being drunke by with a per∣swasion of their owne righteousnesse, and me∣rits, dreame that they can satisfie the law of God, and that they doe not lye under the bur∣then of the Law, or of sinne.

[Answ. 2] Secondly, Epicures, who neither care for sin, nor feare the wrath of God, but securely con∣temne and despise both, Ephes. 4.19. The Apo∣stle cals these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men who are past feel∣ing.

[Answ. 3] Thirdly, those who are so buried, and over∣whelmed with the pleasures, delights, and al∣lurements of the world, that they doe not see nor acknowledge their misery, and miserable estate wherein they are, by reason of their sinnes committed against God, and of Gods judge∣ments which hang over their heads for their sinnes; neither once seriously thinke, either of spirituall grace, or eternall glory.

Fourthly, those who being humbled, and [Answ. 4] brought to the gates of hell, through a sight of their sinnes, and a sense of the wrath and anger of God for their sinnes; will not come unto Christ, but despaire of mercy, as Cain and Iudas did. Now all these are excluded from this pro∣mise of rest: and therefore all they who desire to bee made partakers thereof, must take heed, that they be neither proud Pharisees, nor pro∣phane Epicures, nor blind worldlings, nor con∣temptuous despairers of mercy,i 1.23.

VERS. 29.30. Take my yoke upon you, [Vers. 29.30.] and learne of me, for I am meeke, and lowly in heart; and yee shall find rest unto your soules. For my yoke is easie, and my burden is light.

§. 1. Take my yoke upon you.

Christ cals all to come unto him, and promi∣seth [Sect. 1] that hee will refresh those who come: But lest wee should thinke, that hee requires no con∣ditions on our part; hee now addes, that the yoke is to be taken upon us, and that we must be taught of him: For as hee shewes himselfe to be unto us a Governour, and a Doctor, so hee re∣quires that wee should be, 1. Subjects. 2. Dis∣ciples.

First, wee must be subjects, and take our Savi∣ours yoke upon us: The phrase is borrowed from the wood of oxen, or which is worne by them, when they plow; and it signifies rule and government, absolutely binding, governing, and restraining: As if our Saviour would say, think not with your selves, that you are called unto liberty, or unto an Anarchy; but unto my obe∣dience and service. To teach us,

That it behoves all those who hope in Christ, [Observ.] to submit themselves to his rule, and govern∣ment, Deut. 10.12. and 13.4. and Ierem. 5.5. and 28.13. Lament. 3.27. and 1 Pet. 2.16.

Why must all, who hope for rest from Christ, [Quest. 1] submit themselves unto his service?

First, because we were redeemed by him, for [Answ. 1] this end, that we might serve him in righteous∣nesse, and true holinesse, Luke 1 74, 75. Titus 2.14. and 2 Corinth. 5.15. and Heb. 9.14. and 1 Pe∣ter 2.24.

Secondly, because this is the scope of our pro∣fession, [Answ. 2] to serve Christ, 1 Thessal. 1.9. Rom 6.18.22. and 8.14. Hence comes obedience to be the fruit of faith, Heb. 11.7. &c. because faith sub∣jects the heart unto Christ, Gal. 2.20. and 2 Cor. 10.5.

Thirdly, because this is the end of all preach∣ing, [Answ. 3] that people might obey Christ, Rom. 1.5. and 16.26. and 1 Pet. 4.6. and 2 Cor. 10.4. &c.

Fourthly, because this was the end of the pro∣mises [Answ. 4] of blessings: Many gracious promises are

are made in the word, and all for this end that people might be more stirred up thereby unto o∣bedience. Exod. 23.23, 25. Deuter. 11.13. Levit. 26 Deuter. 28.

[Quest. 3] How manifold is the yoke of Christ?

[Answ. 1] Two-fold, namely,

First, of Discipline, and correction; for the Lord chastens every sonne whom hee receives. Heb. 12.8.

Secondly, of Doctrine or obedience. Now true Religion doth bind us to the obedience of those things which are to bee done, and which are to be beleeved. For

I. It obligeth the consciences of men, so that they dare not sinne, or disobey God: Hence the feare and service of God are sometimes conjoyn∣ed together. Deut. 10.12. And therefore the phrase (of Serving) is evilly understood, for some sort of worship or for voluntary obedience, ac∣cording as we list, and when we list: but wee owe unto God the debt of obedience, and there∣fore there is a necessity of service: we must not serve God, as one Neighbour helpes another, who will lend when they please, but will not acknow∣ledge any debt: but we must confesse our selves to bee the Lords Servants, and bound to doe more then we are able, & therfore when we have done all we must confesse our selves to bee but unpro∣fitable servants. Omne tulit punctum, he doth un∣derstand his Masters will a right, who hath learnd to conjoyne these two together, Servire liberè & ex officio; to serve God with a free, ready, willing, and cheerfull heart, with a filiall affection, and without any servile compulsion: and yet in thus doing confesse that it is his duety to doe what hee doth.

II. It obligeth the outward life, as well as the conscience: For we must not live to our selves, but to Christ. 1 Peter. 4.2. Rom. 14.7. &c. and 6.11, 13. and 12.1.

[Sect. 2] §. 2. Learne of me.

As we must be Subjects, (as was shewed in the former Section) so wee must bee Disciples, as comes now to be considered, wherein we must ob∣serve that,

First, Christ teacheth unto us the necessity of learning; we must be taught. And

Secondly, he shewes that he is the onely true Doctour and Teacher: opposing himselfe,

I. To the Pharisees, who taught salvation by the Law, without Christ. And

II. Perhaps to the wisedome of the flesh, and humane reason. And

III. To the Doctrines of the flesh and world. But

IV. Most certain it it, is, that Christ here is op∣posed, to all other Teachers, as weake and inva∣lide in regard of him, who onely is able to teach us the truth truely. Matth. 23.8.10.

[Observ.] Hence then learne, That we must bee made the Disciples, and Schollers of Christ; and submit our selves to be taught by him. Esa. 54.13. Ephes. 4.21. Iohn 6.68.

[Quest. 1] Why must we be made the Disciples, & Schol∣lers of Christ?

[Answ. 1] First, because it is necessary that we should be taught: no man is borne learned (neither is any borne holy, in corrupt nature,) the Philosophers who were most learned had Children born unto them who were most ignorant of all literature. For Nature gives us two things, but the third it cannot, namely, it gives,

I. Strength of body. And

II. A towardlinesse, and readinesse of mind. But

III. Learning it cannnot give; that beeing ob∣tained onely by study. And therefore wee being naturally borne ignorant, it is necessary that wee should be taught.

Secondly, because it is necessary that we should [Answ. 2] be taught by Christ, none else being able to teach us; as is cleare; in a fourefold regard; namely

I. Respectu Doctrinae, in regard of the Doctrine, which is the knowledge of God. Iohn 17.3. But this onely Christ teacheth, and knoweth Luke 10.22. Iohn 1.18.

II. Respectu subjecti, in regard of the Subject, for wee are not onely to be taught in our eares (for so man could teach us) but also, and princi∣pally in our hearts, and so onely the Lord of the Spirits teacheth us. Ierem. 31.33. and 32.40. Luke 24.32.

III. Respectu Officij in regard of his Office; for Christ was ordained to preach. Luke. 4.18. Deuter. 18.15. Iohn 3.2.

IV. Respectu gratiae, communicatae & improssae, in regard of grace communicated, and imprinted, for knowledge is a light. 2 Cor, 4.6. And Christ and his Father are the light, and the givers of light; as appeares by Luke 2.32. Iohn 1.9. and 1 Iohn 1.5. and Iames 1.17. and Iohn 5.35.

And therefore seeing Christ is onely able to teach us the true knowledge of the true God, and alone able to teach the heart, yea ordained and appointed by God his Father to preach unto us, and to communicate unto us spirituall light, and knowledge, it is then necessary that we should be taught by him.

How many wayes doth Christ teach us? [Quest. 2]

First, hee teacheth us by the preaching of the [Answ. 1] word. Heb. 1.1. whence

I. It is called a light, to guide and direct our paths Psalme 119.105. And

II. We are directed, and sent thereunto. To the Law, to the Prophets. Esa. 8.20 And

III. We are commanded to seeke the sence and meaning of the Law of the Ministers; God him∣selfe endowing them with knowledge, and send∣ing us then unto them. Malach. 2.7. Yea

IV. It is hence called the mighty power of God unto salvation. 1 Cor. 1.18.21. And therefore if we desire to know, whether wee be taught by Christ or not; let us seriously, and heartily examine, whe∣ther wee bee good hearers of the word or not. viz.

First, are we reverend hearers; doe we tremble in the hearing of the word, because it is Gods & not mans? Esa. 65.2. or doe we sleight and de∣spise it?

Secondly, are wee industrious hearers: hearing daily, and treasuring up in our hearts what wee heare? Matth. 13, 51.52. Or are we sluggish

hearers, who heare, but carry nothing away of all that we heare.

Thirdly, are we profitable hearers, not onely remembring what wee heare, but practising care∣fully what we remember? Luke 8.15. Or are wee obdurate, and perverse hearers, who will neither learne, nor practise what is taught?

[Answ. 2] Secondly, Christ teacheth us by his holy Spirit in ou•• hearts, thereby converting us unto him∣selfe. 2 Corinth 3.16. and without this our hear∣ing is unprofitable Heb 4.2. And therefore St. Paul prayes for the Spirit of Revelation. Ephes. 1.18. But this wee cannot hope to obtaine, except we deny our owne hearing, and the worke of the Minister, and expect spirituall light and know∣ledge onely from the Lord, by the operation of his blessed Spirit. Some hope to be taught by the word, although in the hearing thereof they look no further at all, then either to their owne di∣ligence in hearing, or ability, and capacity of un∣derstanding and taking up what is delivered, or to the faithfull, and powerfull delivery of the word by the Minister: now these cannot expect to be taught by Christ, because both our hearing, and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God: for except he give the encrease, Pauls preaching, and Apollos watering will bee fruitlesse. That Noble Souldier and godly Cen∣turion certainly was convinced of this truth, when he said and that unto Peter himselfe: Wee are all present here before God, to heare all things that are com∣manded thee of God. (Acts 10.33.) whereby he in∣timates that the word is Gods, the work is Gods, the message is Gods, the direction is Gods, yea the blessing that comes by hearing is Gods also And therefore if we desire to know, whether wee be taught by Christ or not, let us examine these three things. viz.

I. Doe we desire with our hearts and Spirits (when we come to heare the word,) that we may be taught by the holy Spirit of God? or doe we trust to our own hearing, or the Ministers preach∣ing, not thinking at all upon the operation and assistance of the Spirit?

II. Doe we in our hearing lay aside all respect of the man who speakes unto us, contemplating and beholding onely the Lord in his word?

III. Whether are we sensible of internall light within in our hearts, Or are wee yet in darke∣nesse?

[Answ. 3] Thirdly, Christ teacheth us by his workes, either towards us, or our brethren, or others: And thus he teacheth us two manner of wayes, namely,

I. Afflictionibus, by his judgements, and afflicti∣ons, he teacheth us to know sinne. Micah. 7.9. and to see the plague in our owne hearts. 1 King 8.38 And therefore if wee desire to know whether wee be taught by Christ or not; let us examine whe∣ther our afflictions, or the afflictions of others, have reduced and brought us home unto him, and that,

First, by the examination of our consciences. And

Secondly, by the hatred of our sinne. And

Thirdly, by the operation of reconciliation with God. And

Fourthly, by the corroborating of our reso∣lution to lead a new life. And

Fiftly, by an augmentation in sanctity, and uprightnesse.

II. Benedictionibus, by his mercies, and blessings; and thus he doth excite our love and thankful∣nesse unto himself, and proves, whe••her we know how to use these aright or not? And therefore let us examine.

First, whether do we use temporall blessings as servants, or as Masters, and Lords? Many are slaves unto their riches, and possessed by their possessions.

Secondly, whether are wee thankefull unto God for his mercies, shewing it by our Libera∣lity and good workes? 1 Timoth. 6.18. Many care for nothing, but that their estates may encrease: but Sic crescere est macrescere, thus to increase is in∣deed to decrease, and thus to grow fat in body or estate, is to grow leane in soule, like the Isra∣elites who had Quailes and Manna, but leannesse within; their bodies were stalled and their soules starved. But if we desire to approve our selves to be taught by Christ, we must labour ••aily to in∣crease the fruits of righteousnesse and Religion; like good Trees, who bring every yeere more fruit then other.

Fourthly, Christ teacheth us, by his example: [Answ. 4] Christi actio, nostra instructio, an•• therfore if we be the Disciples of Christ we must labour to be like our Master. Luke 6.40. yea to be like minded. Philip. 2.5. and to walke even as hee also walked, 1 Iohn 2.6. And to learne of him, in this verse. Hence two Questions spring up viz.

How many sorts, or kinds of imitation are [Quest. 3] there?

Imitation is fourefold to wit, either,

• First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Naturall; [Answ.] this is a counter∣feiting or imitating of nature, and is the chiefest part of the art of Limming, or paint∣ing; for the Painter doth imitate in all things the same variety, which nature doth, although hee cannot infuse life into his Pi∣cture, as nature hath done in the party pictu∣red. For the painter can goe no fu••ther then colours, and as farre as they will goe he will imitate nature very neare.
• Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Artificiall, which doth not so much imitate nature, as art, and cun∣ning workemanship; and of this kinde are the endeavours, and imitations of wit and learning in any Art. Thus many strive not to Imitate the life of Ʋirgill, or Cicero, or Livy, or to draw their pictures, but to imitate their Poetry, eloquence, and stile.
• Thirdly, Mixt of the other two, which is an imitation partly Naturall, & partly Ar∣tificiall: when somethings are derived from nature, some from Art, as the Painter often doth.
• Fourthly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is an imitation of vertue, and piety, as also of the profession & kinde of life: thus the Posterity of Iacob fol∣lowed a Pastorall life as hee did, and the

• ... Rechabites followed their Fathers customes in abstaining from wine: And unto this particle belongs the imitation of the Saints.

[Quest. 4] Wherein must wee imitate Christ?

[Answ. 1] First, some of Christs actions are Miraculous: as to fast 40. dayes, to turne water into Wine, to walke upon the Sea; to restore unto life, and the like, now these are not to be imitated. But because some are of opinion, that Christs Miracles are to be imitated, I therefore confirme our assertion thus.

I. Every imitation should be undertaken in a possible thing; but it is impossible to expresse the Miracles of Christ, or to performe such miracu∣lous workes as he did; Therefore Miracles are nor to be imitated.

II. That which is unprofitable, and whose successe is desperate is not to be undertaken, but to imitate the Miracles of Christ is such (for what profit or good can a man reape by under∣taking a thing, which he knowes he can never ac∣complish, neither will ever be able to bring to passe) And therefore the Miracles of Christ are not to be imitated.

III. that which is wicked should not bee vndertaken, But it is wicked thing to imitate the Miracles of Christ: Therefore they are not to be imitated. Christ by his Miracles, separated and differenced himselfe from all mortall men, as the true Messias promised to the Fathers; as was shew∣ed before Verse 4, 5. where Christ shewes to Iohns Disciples, that hee is the true promised, and ex∣pected Messias, and proves it by his Miracles: be∣cause he did those great workes which were only proper unto the Messias to doe. And therefore it is a great diminution of Christs glory, for man to imitate that, which is onely proper for the Mes∣as to do by his owne power. Indeed Christ gave power to his Apostles, and some holy Martyrs, to worke some Miracles: but yet this is but a rotten foundation, to build an ordinary imita∣tion of Christs upon: For

First, that power was extraordinary; and therefore no rule for an ordinary imitation.

Secondly, that power was given unto them by Christ, they had it not of themselves: and there∣fore these Miracles are not to bee imitated by those who will confesse, that no such extraordi∣nary, and speciall power is given unto them by God, or Christ.

Thirdly, we have presidents, and examples, that the Apostles and some of the holy Martyrs wrought Miracles; but we have neither power to doe so, nor precept to strive to doe so.

Fourthly, although we reade of some Mira∣cles, which were done by these, yet we no where reade that either Apostle or Martyr did under∣take any such thing of himselfe, or of his owne free accord; that is, would worke Miracles when they pleased, and how they pleased, or of what sorts they pleased: For certainly in the working of Miracles they were directed, moved, and stir∣red up by the holy Spirit; and therefore their action is but a bad ground, or proofe for those who ordinarily will imitate these extraordina∣rie Miracles.

Secondly, some of Christs actions are agreea∣ble [Answ. 2] to his calling; he was not made a Iudge here, nor a King; and therefore hee would not call for fire from heaven. Wherefore such actions doe not conclude for other vocations: As for example, Christ was not a temporall King, or Iudge; therefore amongst Christians, there must be neither King nor Iudge; followes not. For in the Church and Common-wealth are Kings, and Magistrates, and great men; and it is ne∣cessary that there should bee such. Christ was poore, and yet substance, possessions, and riches are sometimes requisite (ad decorum:) And there∣fore it is an errour for any, to enjoyne poverty upon all; and grosly false, that all men are e∣quall in a Christian Common-wealth, as the A∣nabaptists hold.

Thirdly, some of Christs actions were Mo∣rall, [Answ. 3] and some admit of of a Morall application, and all these are to be imitated by us: As,

I. Christ was a Lambe without spot, not tain∣ted with any sinne at all, either in action or affec∣tion. Thus wee should labour to cleanse our selves from all pollutions, both of the flesh and spirit, 2 Corinth. 7.1.

II. Christ devoted himselfe wholly up unto the service of his Father; yea, offered up him∣selfe unto his Father for us: So wee should la∣bour to offer up our selves, as a living and accep∣table sacrifice unto God, Psalme 40.7.

III. Christ patiently endured the Crosse, and under-went the shame, Heb. 12.2. So wee should patiently beare the Crosse for Christs sake, Mat. 16.24.

IV. Christ after hee was dead rose againe: So wee should labour to rise to new obedience.

V. Christ ascended into heaven after his Re∣surrection: So wee should labour to ascend in our hearts, and affections, setting them upon heavenly things, Colos. 3.1. Philip. 3.20.

VI. The life of Christ was generally holy, and replenished with all vertues, 1 Iohn 3.3. And herein wee should labour principally to imitate him. He was meeke (in this verse) so should we be. He was humble, Philip. 2.5. so should wee be. He was patient in adversity; he was beneficiall, and helpefull unto others; hee was loving unto all; he was constant in the preaching, and pro∣fession of the truth; hee pardoned his enemies; hee prayed for his Persecutors; hee was subject to his earthly parents, and obedient to his hea∣venly Father, even unto death: In a word, there is no vertue, either Morall, or Theologicall, but wee have the example of it in him. And there∣fore, there is great reason, that we should bee carefull to obey this his Precept, and learne of him.

§. 3. For I am humble and meeke. [Sect. 3]

Why doth Christ propound his humility, and [Quest. 1] meeknesse unto us?

First, for our example; because as was shewed [Answ. 1] before, hee teacheth us by his example. Hence I might observe: That Christians should labour (by Christs example) to be meeke, and humble:

But I passe this by, entreating the Reader onely, to marke what was said before, Chap. 5. vers. 3. and 5.

[Answ. 2] Secondly, Christ propounds his humility, and meeknesse unto us, to teach us his nature in teach∣ing: [Observ.] Or, that hee is a Doctor, meeke and gentle; for he was humble two manner of wayes, viz.

I. In his life and conversation. And,

II. In his Doctrine, Ne deterreamur praeconio Ma∣jestatis, Gualt. s. Now that Christ was a gentle and meeke Doctor, appeares thus. He was meek,

First, in his Doctrine which he taught. The Gospel which he preached, was a Proclamation of free mercy; hee exhorting men to come, and to buy, and that without money, or money∣worth, Esay 55.1. Hee desired, but that men would feele themselves hungry, and thirsty, and then come unto him, and he profered, and pro∣mised, to feed and refresh them, Iohn 7.37.

Secondly, hee was meeke in his manner of teaching; for hee besought sinners to be recon∣ciled to their Father, and his Father, 2 Corinthi∣ans, 5.19.

Thirdly, hee was meeke in the using of his Disciples and Schollers; for hee laid downe his life for them, and in his life had a great care of them.

Fourthly, he was meeke in his Person; for he under-went all that was laid upon him. Reade Esay 53.

[Quest. 2] How many degrees of Humility are there?

The degrees of Humility are many, but the principall are these, viz:

• ... [Answ.] First, it is a great degree of Humility, for a man to humble himselfe to his superiour, and better. It is a greater for a man to hum∣ble himselfe to his equall; but the greatest of all is, for a man to humble himselfe to his inferiour and unequall; for this hee learnes of Christ, and herein imitates him, who submitted himselfe to Iohn.
• Secondly, it is a great degree of Humili∣tie, for a man to be humble in his words; It is a greater for him to bee humble in his workes; but the greatest of all, is for a man to be humble in heart. Now in all these we imitate Christ, and all these wee learne of him: For he was humble in his words, Psal. 22.6. Hee was humble in his deeds, as ap∣peares by his washing of the Apostles feet, Iohn 13. He was humble in heart, as in this verse.
• Thirdly, it is a high degree of humility, when we repute our selves to be as we are, or no better then we are; but is a much more high degree, to repute our selves to be such, as wee should be, if the Lord should leave us unto our selves.
• Fourthly, it is a great degree of Humi∣lity, for a man to be humbled for the evils and sinnes, which he hath committed; it is a greater for him to bee humbled for the good workes and duties omitted: But the greatest degree of all, is for a man to bee humbled for the perturbations, distractions, coldnesse, and infirmities which attend upon him, and molest him in the performance of good actions.
• Fiftly, it is a very high degree of Humi∣lity, when a man is humbled for his defects, weaknesses, and wants in spirituall things; it is a much higher degree, to bee humbled for an abundance of vertues, and a great measure of grace (as a tree who stoops the lower, the fuller and better loaden with fruit it is) But the highest degree of Hu∣mility is, when a man humbles himselfe, ac∣cording to the example of Christ, Iohn 13, 14, 15. that is, although eminent and great, both in place and vertue, yet he thinkes no office of love too base, or meane, to doe for the least Christian, though never so much inferiour to him.

§. 4. For my yoke is easie. [Sect. 4]

How many sorts of yokes are there? [Quest. 1]

First, there is Iugum Sathanae, & peccati: The [Answ. 1] yoke of Sathan and sinne; this is a heavie yoke, and unto this all men are subject, untill they come unto Christ, and take his light yoke upon them, Luke 11.22 and 2 Timoth. 2.26.

Secondly, there is Iugum hominis, the yoke of [Answ. 2] man; and this is two-fold, to wit,

I. Pharisaicall, which was contrary to the Gospel. And this Christ promiseth (verse 28.) to take off from all those, who feeling them∣selves burdened therewith, would come unto him: For there is an Antithesis betweene the yoke of the Gospel, and the Pharisaicall yoke of Traditions.

II. Papisticall, which is contrary to Christian liberty, and consists in Ceremonies, and Tradi∣tions; whereof there are three sorts; namely,

First, Mala illata, things which are simply evil, and yet brought into the Church: as Invocation of Saints, and adoration of the Eucharisticall bread.

Secondly, Adiaphora corrupta, things which be∣ing indifferent in themselves, are corrupted by them, and so corrupted imposed upon the Church; as Confession, the use of the Crosse, and Marriage, which must be beleeved to be a Sa∣crament.

Thirdly, Necessaria depravata, things which are necessary in themselves, but polluted and cor∣rupted by them; as the Sacraments, good Workes, Prayer, and Fasting.

Thirdly, there is Iugum Dei, the Lords yoke; [Answer 3] and this is two-fold, viz.

I. Afflictionis, the yoke of affliction; now this God hath promised to take from the necks of his children (Esay 9.4. & 10.27. & 47.6.) And to put it upon the necks of the wicked; that those who will not beare the yoke of obedience and service, may beare the yoke of correction and punishment, Ierem. 28.13.

II. Legis, the yoke of the Law; and this is two-fold; namely,

First, Ceremoniall, this was to continue only un∣till Christ came, and by his death was abolish∣ed; for when (giving up the Ghost) hee cried, Consummatum est, It is finished, then was the Law of Ceremonies abrogated; And Act. 16. the Apo∣stles shew, that wee are free now from this yoke.

Secondly, Morall, which must continue for ever, Psalme 1.19. And herein are two things, viz.

I. The matter of this yoke; namely, Obedi∣ence. And,

II. The manner of this yoke, namely, In the feare of the Lord; that is, wee must not onely labour to doe whatsoever the Law enjoynes, and eschew what it prohibits, but wee must doe it with a filiall, and religious reverence and feare.

[Answ. 4] Fourthly, there is Iugum Christi, the yoke of Christ: and this the Text speakes of.

[Quest. 2] How manifold is the yoke of Christ?

[Answer.] Two-fold; namely, Crucis, legis, the yoke of Affliction, and Evangelicall obedience: For Christ requires these two things of all, that be∣long unto him; namely,

I. That they should suffer all, that hee laies upon them. And,

II. That they should doe whatsoever hee re∣quires of them. And both these are included, in Matth 16.24. where our Saviour commands us, To take up our Crosse, and follow him.

[Quest. 3] What yoke doth our Saviour here speake of?

[Answ. 1] First, some say, that he speakes, De jugo legis, of the yoke of the Law only.

[Answ. 2] Secondly, some say, that he speakes, De jugo Crucis, of the yoke of the Crosse only.

[Answ. 3] Thirdly, I conceive that Christ speakes di∣rectly, and immediately, of the yoke of the Law, and Obedience; and implicitely of the yoke of the Crosse; because hee both assists us, in doing that which he requires, and in bearing of that which hee imposes, as followes by and by: And therefore wee are commanded (verse 28.) to submit our necks to both these yokes; and in this verse (for our comfort) our Saviour pronounceth them to be both light.

[Quest. 4] Why doth our Saviour call the yoke of the Law, and Crosse, his yoke; for my yoke is easie?

[Answ. 1] First, hee cals the yoke of the Law his, for these causes; namely,

I. Because he did co-operate, and concur with the Father, in the giving of the Law, Opera Tri∣nitatis, ad extra sunt indivisa: And therefore with∣out doubt, Christ had a hand in the promulga∣tion and pronouncing thereof; and so in that regard may justly call it his yoke.

II. Because it was confirmed by him: hee o∣penly protested, that he came not to destroy, or abrogate, but to ratifie the Morall Law, Matt. 5.17. &c. He came not to free Christians from the obedience hereof, but obligeth them to obedi∣ence thereunto: For his will is his Fathers will, and his Commandement, his Fathers Com∣mandement; and therefore in this regard it may be called his yoke.

III. Because it was borne by him, and abso∣lutely performed and kept by him: Take my yoke upon you, &c. As if hee would say, the yoke that I have borne my selfe; for it is easie, I having perfectly kept, and obeyed it. Ano thus also it may be called His.

IV. Because he tooke away the rigorous, and impossible conditions thereof: It was said (be∣fore his comming) Fac hoc & vive, doe this and live, and without the full and perfect obedience ther∣of, yee shall not live; but Christ hath mitiga∣ted this rigorous Law, and now assured us, that for his sake God will accept of the will for the deed. And therefore for this his mitigating, and dispensing of the hard conditio s of the Law, it may be called his yoke.

V. Because he gives us power, (in some mea∣sure) to obey and observe it. For my yoke is easie; as if he should say, the yoke of the Morall Law which was imposed upon you by my Father, and confirmed by my selfe, is an easie yoke to you, because I will enable you to beare it; and that which therein you cannot doe of your selves, I will doe with you, and for you. It is my yoke, because I beare the greatest weight of it; and therefore refuse not you to undertake it; for what with that which I beare my selfe, and what with the strength I endue you withall, your burden is but easie, and your yoke light: And thus also it may be called Christs yoke, be∣cause hee beares one part himselfe (as followes by and by) and gives us grace and strength suffi∣cient to beare the other part, with joy and com∣fort.

VI. It may justly be called Christs yoke, be∣cause he rewards the obedience thereof: As is most plainely laid downe in the two former ver∣ses, where he promiseth to refresh, and to give both spirituall and eternall rest, to all those who submit their necks to this yoke; and labour con∣stantly and perseverantly, to performe absolute, perfect, and universall obedience to this Law. And thus we see in what regards our Saviour cals the yoke of the Law his yoke, for these causes, viz.

Secondly, our Saviour cals the yoke of the [Answ. 2] Crosse and Affliction, his yoke.

I. Because the crosses and afflictions which wee suffer, are imposed upon us by his will and permission; For without that no enemy, or ca∣lamity could touch us.

II. Because we beare the Crosse by his exam∣ple; therefore it is called his yoke.

III. Our Saviour cals our crosses and afflicti∣ons, his yoke, that thereby a difference may be ob∣served, betweene the scourges of wicked men, and the crosses of beleevers; for these are his yoke, but not those.

IV. The Crosse is called Christs yoke, because he hath sanctified this yoke by his owne body, which on earth was subject to crosses, afflictions, and persecutions for us.

V. Because our Saviour doth so moderate our afflictions, and crosses, by the aid, assistance, and comfort of his holy Spirit, that they become light unto us: therefore they are called his yoke.

How doth our Saviour say, that his yoke is easie and his burden light, seeing that he saith, Matth. 7.14. [Quest. 5] That strait is the gate, and narrow is the way that leads unto life: and therefore, verse 13. com∣mands us to enter in at the strait gate: And againe, in the 12. verse of this Chapter, hee saith: That the kingdome of heaven suffereth violence, and the violent onely take it, who strive to enter therein by force: And Marke 10.25. hee saith, that it is easier for a Camell to goe through the eye of a needle, then for a rich

man to enter into heaven?

[Answ. 1] First, to the last place I answer, that it is said to bee impossible, for a rich man to enter into heaven; not because riches are evill in them∣selves, but because the perverse and corrupt na∣ture of man doth so use (or abuse) them, that they become an impediment unto them, and hin∣der them from submitting of their necks to Christs yoke, and from bearing joyfully and willingly his burden.

[Answ. 2] Secondly, Chrysostome. s. answers, that the way to heaven is hard Ignavis, only to idle, and sloath∣full men; and not to those who are industrious and painefull: A sluggard thinkes a light burden heavie, but a laborious man makes nothing of a hard taske.

[Answ. 3] Thirdly, but the Objection simply is true, that the way unto life eternall is hard, and full of labour, and cannot be walked in, much lesse, walked through, to the end, without toyle and travell, as is plainely expressed in the places ob∣jected, Matth. 7.14. and 11.12, and appeares evidently thus: Wedlocke is a sweet bond, where both husband and wife draw in one yoke: but yet a bond, it is a pleasant burden, Conjugium a Iugo, it is no other then a yoke, and full of thor∣ny cares, and labours; although so delightfull, and pleasing, that neither husband nor wife would desire to bee freed from that bondage. Thus howsoever the faithfull may (and doe••) thinke this yoke of Christ sweet and pleasant, (as followes by and by) yet in it selfe it is full of labours; yea, and so full, that the righteous are hardly saved. For,

I. The way that leads unto heaven is very ob∣scure, and therefore hard to finde, and easie to loose, yea it is very slippery, and therefore except we be carefull, and heedfull of our steps, we may easily fall.

II. The burthen that is laid upon our backes to beare, is heavy, and (which addes to the weight thereof) we must beare it long, even so long as we live; for otherwise we beginne in the Spirit, and end in the flesh, and so come short of our re∣ward.

III. The workes of Religion, and the duties re∣quired of us, both in regard of God, and our bre∣thren, and our selves, are very hard and heavy, as every one will find that undertakes the taske.

IV. Our Spirits are naturally both weake and dull, except they be awakened, and quickned by a continuall and renewed worke of the holy Ghost, yea

V. Our enemies are both many and strong that labour to pul us out of this yoke, & leade us aside from this way. And therefore these things con∣sidered, we must needs confesse, that the way of active and passive obedience which leades unto heaven, and this yoke of Christ, is in it selfe, hea∣vie, and hard.

[Answ. 4] Fourthly, our Saviour doth not say that his yoke is easie and light to all, but onely to those who learne of him to be humble and meeke, and of Saint Paul, to want and abound, and in every estate and condition to be conten∣ted.

Fiftly, one and the same thing may bee easie and hard, light and heavy, to one and the same man in regard of a divers time; that is, the yoke [Answ. 5] and burthen of Christ, may seeme (and be) heavy to a fresh water Souldier, and new beginner, who is not yet acquainted with that spirituall joy and inward comfort that attends upon the righteous who are strong in the Lord: but in time, it be∣comes pleasant, delightfull, and light, by exer∣cise, and practise, by a growth and encrease in knowledge, grace, and strength. For it is most true, that nothing is more difficult to flesh and blood, than to bear the yoke of obedience, and affliction; yea nothing is more miserable, than a Christians life, if we look upon the present con∣dition, (1 Corinth. 15.19.) But yet this double yoke seems sweet and easie to the spirit of the true beleever, and strong Christian, by reason of that gracious operation of the good spirit of God, who doth so form and fashion the regene∣rate unto the obedience of the will of God, that when once they have had a taste and rellish of Christ, then nothing seems hard or difficult unto them, which is imposed by him.

Sixtly, the commandements of God, and yoke [Answ. 6] of Christ, are in themselves, and in their own na∣ture sweet and delightfull (as follows by and by) but in regard of our frailty, and pronenesse unto evill, they are difficult and unpleasant.

But against the Text it will be objected, By [Object. 1] the yoke of Christ we are brought into afflicti∣ons, and subjected unto them: and therefore it is Iugum grave, a heavie, not a light yoke.

First, the yoke of Christ doth subject us to no [Answ. 1] greater evils, than are naturally, and daily inci∣dent to all (the life of man in generall being full of calamities.) And therefore the crosse that at∣tends the yoke, doth not prove it to be simply heavie; seeing it induceth no greater miseries to the righteous, than Nature it self doth to the wicked.

Secondly, those evills & calamities which Nature [Answ. 2] subjects wicked and worldly men unto, are very heavie, grievous, and evill unto them: but the afflictions of those, who undergo the yoke of Christ, shall be changed into glory, and recom∣pensed with a glorious reward: and therefore they are not heavie, Mark 1.5.21.

Thirdly, the crosses of the servants of Christ [Answ. 3] shall be so mitigated, that they shall not hurt them, 1 Cor. 10.13. And therefore they are not heavie.

But it will be objected again, If it be a Yoke, [Object. 2] and a Burthen, then how can it be light? and if it be light, then how is it a Burthen?

First, the speech is figurative, and the phrase [Answ. 1] borrowed from a yoke, and naturall burthen.

Secondly, our Saviour by this phrase, doth [Answ. 2] neither conceal the burthen, nor silence the sweet∣nesse of it; but conjoyns them both together, calling it both (Iugum & Suave) a yoke, and a sweet yoke. Onus apposuit, & leve adjecit. Chrys. s. He no sooner telleth us, that it is a burthen, but he adds withall, that it is but light. Men joyn Oxen together with a yoke, and Camels with a bridle or halter, that they may be as burthens.

But we must note, that there are two sorts of men who impose these burthens; to wit, I. Some put a yoke upon others, and oppresse them under the yoke: As the Spaniards do with the Indians, and as Pharaoh and Rehohoam did do. Now Christ is no such imposer of a yoke. II. Some have a care of those who are under, or in the yoke, that they may not be oppressed, but have rest and comfort. And thus did God, Exodus 23.12. and Deuteronomy 5.14. and thus doth Christ, who promiseth to refresh them un∣der the yoke, and ere long to give rest, and free∣dom from the yoke, verse 28, 29. And therefore although it be a yoke, yet it is neither heavie, nor hard.

[Object. 3] The nature and condition of this yoke, prove it to be both heavie and hard; for hereby we are taught to hate all sins (although some be as dear as hands and eyes unto us) yea to forsake all to fol∣low Christ, Luke 14. (although riches be the good blessings of God:) yea to take up our crosse, and bear it patiently, (though never so great) yea to be humble and meek (although our humility sharpen the pride and cruelty of others against us.) And lastly, this yoke injoyns us to deny our selves, Matth. 16.24. which deniall begets in us mourning and sorrow, and deprives us of all joy and solace. Wherefore, how can this yoke possi∣bly be said to be light, that hath these five sharp properties and conditions in it? viz. First, a ha∣tred of all sins whatsoever. Secondly, a renounce∣ing of all temporall things whatsoever, if they hinder us from Christ. Thirdly, Patience in all afflictions and crosses whatsoever. Fourthly, hu∣mility and meeknesse, though we be therefore contemned by others. Fiftly, self-deniall, and an absolute devoting of our selves up to the will of Christ.

[Answ.] Notwithstanding these harsh seeming conditi∣ons, and tart qualities of this yoke, we say that it is light (according to the word of Christ in this verse) and that in many regards: viz.

First, it is light, in regard of our duty; because it is our duty to perform the office of servants un∣to the Lord, and he requires no more of us. Ser∣vants will say often (complaining of hard and cruell Masters) that it never grieves nor troubles them, to do what becomes a servant to do, but their Masters impose that upon them, which be∣longs not unto them to do, and that troubles them much. Now in this regard, the yoke of the Law is light, because Christ therein requires no more of us to do, than becomes us as we are children and servants.

Secondly, the yoke of the crosse is light, in re∣gard of our deserts; short and light, momentary, and mercifull are all our afflictions, in comparison of that which we have deserved. Thirdly, light is the yoke, both of the Law and Crosse, in regard of that yoke which the Lord might have laid upon us. The Lord hath despoticall and lordly power over us, both in regard of our Creation and Re∣demption; in which regards he might have impo∣sed upon us, (if he had pleased,) far heavier bur∣thens, and more insupportable yokes, than he hath done. And therefore do but compare, what the Lord commands us to obey, and to bear with that which he might have imposed, in respect of his absolute and transcendent power over us; and then we shall conf••sse, that his yoke is easie. Iohn the Cardinall de Medicis, who afterwards was Pope Leo, being restored unto Florence, by the force and power of the Spaniards, having been before 18 yeers in exile, invented this device: His Impresse was a Yoke, which Oxen use to bear, and the Motto, Suave; signifying thereby, that he was not returned to tyrannize over his Country, nor to re∣venge the injuries done him of his enemies, and factious Citizens; but rather to shew that his go∣vernment should be gentle with all clemencie. And thus in regard of Christs great power over us, and gracious and milde governing of us, we may safely conclude, That his yoke is easie, and that he rules us with a soft and an easie hand.

Fourthly, Christs yoke is easie, both in regard of the Ceremoniall and Morall Law, imposed by God. I. In regard of the Ceremoniall Law, and the multitude of Ceremonies, and Legall Tradi∣tions contained therein, the yoke of Christ is light and sweet. II. In regard of the Morall Law, Christs yoke is easie: Here observe a difference between the Law and Gospel; for although they be both yokes, which Gods puts upon our necks to bear, yet they are thus differenced, that Iugum Legis, the yoke of the Law is importable, or so heavie, that it cannot be born, Acts 15.10. but Iugum Euangelii suave, the yoke of the Gospel is sweet, facile, and light. The Law requires per∣fect obedience of man, and that by his own pro∣per strength, and threatens with a certain curse, him that shall transgresse the least of all the com∣mandements. But the Gospell doth conferre the holy Ghost upon the Elect, by whose power and gracious operation they are enabled cheerfully to obey the Lord; and doth also cover all their de∣fects and failings with the perfect obedience of Christ. And thus that, which is impossible to flesh and blood, becomes easie to the regenerate, by the aid of that good Spirit, by whom they were regenerated, as follows by and by.

Fiftly, the yoke of Christ is easie, in regard of the Doctrine thereof. For I. The Doctrine of Faith doth teach us to be saved by free grace, and that we need not seek for many Mediatours, or by the multitude of laborious Ceremonies to come unto salvation, (as the Law did) but to seek unto one Mediatour, and to lay hold upon salvation, by him. And therefore in regard of this Doctrine, Christs yoke is easie. II. The Doctrine of Cha∣rity doth teach onely to love one another: Now is not this easie? Certainly, love facilitates and makes all things light: and therefore seeing Om∣nia vincit amor; That love overcomes with ease, the greatest difficulties; Et nos cedamus amori; let us yeeld to this Euangelicall Doctrine of love, and then we shall think Christs yoke to be but easie. III. The Gospel teacheth us, that Christ by him∣self, without either help, or price, or merit from us, purchased our Redemption, Iohn 1.12. and 8.36. Rom. 8.2. and 1 Iohn 5.3, 4. Now to be freed and delivered out of the captivity of satan freely by another, without any ransome paying of our

own, is certainly a pleasing Doctrine; and there∣fore in regard thereof, Christs yoke is easie. IV. The Doctrine of obedience teacheth nothing but that which Nature it self teacheth to be good; and therefore in this regard also, Christs yoke is easie. To leade a vertuous life, flying from all sin and wickednesse, is a thing that may easily be born by any man: for what grievous thing doth he impose upon the necks of our Mindes, (saith Gregory 4. Moral) who commandeth to shun eve∣ry desire that troubleth, who admonisheth to de∣cline the laborious journeys of this world, and to abstain from drunkennesse, murder, theft, an∣ger, rebellion, and the like, which the light of Nature condemns as great vices? Nay, what can be sweeter than this yoke, and lighter than this burthen, (saith Hilary, Can. 2.) or more to be ap∣proved, than to abstain from wickednesse, to be willing to do good, to be unwilling with evill, to love all, to hate none, to obtain things eternall, and not to be taken with these transient things? And thus Christs yoke is easie, in regard of the Doctrine thereof; which, although it be grievous to Nature, yet it is agreeable to the light of Na∣ture, and easie in regard of Grace.

Sixtly, Christs yoke is easie, in regard of the yoke of sin and satan: vita vitiosa gravior. Chrys. s. A vitious life is more laborious and burthensome than a vertuous. There is no burthen heavier than the conscience of sin, and none lighter than a good conscience: there is no punishment greater than the punishment of sin, neither any reward greater than that which shall be conferred upon those who bear Christs yoke: A man can serve no worse Master than Satan, nor better than Christ: and therefore how great is the folly, and madnesse of those, who refuse to bear Christs yoke, and in the mean time willingly submit their necks to Satans. Thus Chrysostome saith that the yoke of Christ is light, sweet, and easie, com∣pared with the yoke of sin, which is born by wicked men, (Chrys. s.) And he proves it thus: I. Because sin is a most heavie burthen; accord∣ing to that of the Prophet David, Mine iniquities are gone over my head; and as a heavie burthen they are too heavie for me, Psalme 38.4. And Zachary, chap. 5. verse 7, 8. saith, The burthen of sin is like a Ta∣lent of Lead, which presseth a man down to the ground, and will not suffer him to rise. II. Because Christ is a most sweet and gracious Lord: and therefore David exhorts all, but to taste and see how good and gracious he is, (Psal. 34.8.) and then they will never refuse to submit their necks to his yoke. III. Because the sweet pleasures of sin, and delights which carnall and wicked men finde in the service of satan, will all vanish away as a dream in the night, Wisdom 5.6, 7, &c. But the sweetnesse of Christs yoke endures for ever; for the bearers thereof shall have peace of conscience, and internall joy here on earth, and eternall fe∣licity and happinesse in the kingdom of heaven. IV. Because the end of wicked workers is death and destruction, Rom. 2.4. and 3.6. and 6.23.

Seventhly, the yoke of Christ is light, in re∣gard of his example, for he hath born it himself: Ordinarily a man doth not think his own bur∣then so heavie, as he would think another mans: that is, a man carrieth with more ease and wil∣lingnesse, that which is his own, than that which is anothers: and to take a great deal of pains for our selves, is not so troublesome or irksome unto us, as to do the like for another. Now Christ bare the yoke and burthen for us, and that wil∣lingly, thinking it (out of his love to us) to be but light and easie, and therefore we should not think it hard, to bear our own burthen, or un∣willingly submit our necks to that yoke, which in duty we ought to carry. Besides by Christs bearing of this yoke, it is become more easie un∣to us: For I. We see that it is a yoke which may be born, because our Christ hath born it. And II. It is made lighter unto us, by Christs bearing thereof. The yoke that cattell do bear, is very heavie when it is new and green, but when it is dry, and somewhat worn, it is more soft to be suffered, and more light to be carried: And ther∣fore our blessed Saviour would not incontinent∣ly after his birth burthen us with the yoke of his Law, but first did carry it some three and thirty yeers himself, that it might become sea∣soned, and more light unto us. For what hath Christ commanded us to do, that he hath not first done himself? what yoke hath he cast upon our backs, that he first hath not born upon his own shoulders? If he commanded us to fast, he fasted: if he commanded us to pray, he prayed: if he commanded we should forgive, he pardon∣ed: if he commanded us to love, he loved: if he commanded us to dye, he died. And therefore let us look upon Jesus, the Author and finisher of our Faith, and think that we saw him with this yoke upon his own neck, and this burthen upon his own back, bearing and carrying them for our sakes and examples, that is, bearing them himself, that so they might become easier unto us; & that seeing he carried them, we may not refuse to bear them, but be incouraged to undergo thē, because if the Master did carry them, then well may the servant; if he did bear them for our sakes, then we may wel bear thē for our own. And thus the yoke becomes easie unto us by Christs bearing of it.

Eightly, Christs yoke is easie in regard of the short, small and momentary time that it lyeth upon us. A Porter thinks a heavie burthen light, if he be to carry it but to the next dore, or a lit∣tle way off. No man thinks much of great toil, and travell, if it be but of short continuance. And therefore in this respect, Christs burthen is light: The yoke of the Crosse is but momentary, (as Paul himself saith) our light afflictions, which are but for a moment, (2 Cor. 4.17.) where the se∣cond is an Exegesis of the first. Was Pauls affli∣ctions light? No, but very heavie, as appears most cleerly by the 8, 9, and 10 verses of that same Chapter. Then why doth he call them light, if they be heavie? Because Magna brevis, they were but short and momentary. The life of man is like the Day of an hireling (saith Iob, 7.1.) And therefore who will think either the yoke of the Law, or the burthen of the Crosse, to be heavie, seeing they are to bear them but a day, yea (in regard of eternity) but a moment? Life is short, & our labour is of the same length &

Last; for when once the night of death approach∣eth, then all tears shall be wiped off from our faces, then our yoke, and burthen shall be taken off, and we shall be made happy and blessed, by the enjoyment of eternall rest, Rev. 14.13.

Ninthly, the yoke of the Law is light & easie, in regard of the purity thereof; for the Law of Christ is pure, and all his Commandements are holy and just, and good. Moses Law did allow of Divorcements, and Vsury: Phoraneus gran∣ted to the Egyptians by a Law to be theeves. In Lycurgus his Lawes, man-slaughter was not chastised. By the Law of Solon Solonius, Adultery was dissimuled: Numa Pompilius held it lawfull for a man to conquer, as much as he could take, although hee could pretend no other colourable title at all unto it, then the purchase by dint of sword. The Lydians used no other Marriage then this; that he who first could allure a maid unto folly, and entise her unto fornication, should bee her husband. The Baleares commanded, that the Bride should not be given to the Bride-groome, before the next kinsman had used and defloured her. These and such like Lawes wee may justly say, were hard, heavie, and grievous; but the holy and sacred Law of Christ, is so right in the things it doth admit, and so pure and sincere in the things it doth permit; that it doth neither suffer vice, nor consent to the vicious man. And therefore may be called light in this regard.

Tenthly, Christs yoke and burden is light and easie unto the faithfull, in regard of that love which they beare unto him; for love (we know) makes all things light, the propertie thereof be∣ing to turne the rough into plaine, the cruell to gentle, the bitter to sweet, the unsavourie to plea∣sant, the angry to quiet, the malicious to simple, the grosse to advised, and also the heavie to light. Hee that loveth, neither can murmure at them, that anger him; neither deny that they aske him; neither resist when they take from him; neither answer, when they reprove him; neither revenge if they shame him; neither yet will be gone, when they would send him away. What doth hee forget, that doth love with all his heart? what leaveth hee undone, that knoweth not but to love? whereof doth hee complaine, that alwayes doth love? In a word, the heart that loveth entirely without comparison, much more is that pleasure that he taketh in love, then the travell that he passeth, or taketh in serving,k 1.24.

Eleventhly, Christs yoke is light and easie, in regard of the sweetnesse thereof: for there is such a change wrought in the affections of the faithfull, after they are once brought unto Christ, that they thinke his word no longer to be a har saying (Iohn 6.60.) but rather as honey unto their taste; delighting more in the service of Christ, then ever they did in the service of sinne, the joy of the one being solide, the other light and vaine.

Twelfthly, the yoke of Christ is easie, in re∣gard of the helpe wee have to beare it; although without this assistance the yoke be heavie. If a Father should command his child, to take up some great blocke, and carry it in; he would answer that it is too heavie for him to beare; but if the Father take it up, and bid him to support, and beare up the end thereof, then the child wil say, that it is light; because his Father carries the greatest weight by much.

Thus our blessed Saviour doth not compare his blessed Law to Timber, Stone, or Iron; but onely to the yoke, because all those things may be carried by one alone: but to draw the yoke, of necessitie there must be twaine: To teach us, that even at the present houre, when the good Christian shall put downe his head under the yoke to carry the same; forthwith on the other part, Christ puts himselfe to helpe him. None calleth Christ, whom he doth not answer; none commend themselves unto him, whom hee doth not succour; none doth travell, or labour for him, whom hee doth not helpe; For hee who commandeth us to take up this yoke, he himselfe doth helpe us to beare it. With such a Guid as this, who can lose his way? with such a Pilot as this, who feares drowning? with such a Cap∣taine as this, who despaireth of victory? with such a Companion as this, what journey can bee tedious? with such a Copartner, and Fellow-helper as this, what yoke can be heavie? If any should say, ah, but Christ is now in heaven, and hath left us to beare the yoke alone: I answer, wee are not alone, for hee hath given unto all those, who willingly submit their necks unto his yoke, a blessed Comforter, even his ever-blessed Spirit, to be with them; who,

I. Strengthens, and enables them to beare the yoke of obedience, and in some measure to per∣forme acceptable service unto the Lord. And,

II. Corroborates, and strengthens them with patience, to beare the yoke of the Crosse, ma∣king a way for them to escape out of all afflicti∣ons, and laying none upon them, which is above their strength to beare. And,

III. Affording unto them such a measure of peace, joy, and spirituall comfort, in all their doings and sufferings, that nothing can deject or cast them downe; but in all these things they are more then Conquerors, through him that loves them, Rom. 8.37. &c.

Lastly, our Saviours yoke is easie, in regard of the reward, Duo sunt quae faciunt opus facile: Primo affectus operantis. Secundo pretium rei ••dipiscen∣dae. Iacob. de Ʋal. Psal. 118. That is, two things make a worke easie: to wit,

I. The affection and love, which the Worke∣man hath unto the worke: as was shewed be∣fore.

II. The excellency, and worth of the thing, which we desire to obtaine, or the greatnesse of the reward which shall be conferred upon us for the worke: If a Porter shall be desired to carry a heavie burden; yea, and something farre, yet he refuseth it not, neither is discouraged with the weight thereof: but rather thinkes it light and easie, if his reward therefore shall be extra∣ordinary: Now we know, that great is the re∣ward which shall bee given to all those, who faithfully and cheerfully beare this burden (as

is plaine from 2 Corinth. 4.17. and Hebr. 11.26. and 12.2. and Luke 22.28. &c. and 2 Tim. 2.12. and Act. 5.41. Rom. 5.3. and 8.37.) yea, that there is no comparison betweene the worke and the reward: For what comparison, or propor∣tion is there, betweene a corporall worke, and a spirituall reward, a temporall worke, and an eternall reward, an earthly worke, and an heavenly reward, a momentany worke, and a perpetuall reward, an imperfect worke, and a perfect reward, a finite worke, and infinite re∣ward, a corruptible worke, and an incorrupti∣ble reward? And therefore in all these regards, wee may say with our Saviour, in the Text, that his yoke is easie, and his burden is Light.

Notes

• * 1.1

  Psal. 119.67.71.
• * 1.2

  Acts. 9.4.
• * 1.3

  Ezec. 3.1••
• b 1.4

  Rhod. 287.
• * 1.5

  Luk. 7.33.34.
• * 1.6

  Ʋers. 11.
• * 1.7

  Iosh 6.20
• * 1.8

  Ʋ. 13.14
• * 1.9

  Galat. 5.6
• * 1.10

  1 Cor. 10
• d 1.11

  Stuckins 144.
• a 1.12

  Prosp. de vitá contemp. Cap 29. & Cavis. 592.
• b 1.13

  1 Cor. 1.20. &c.
• c 1.14

  2 Cor. 10.5.
• a 1.15

  Hil. the know: of the true God. pag. 287.
• d 1.16

  Muscul. s
• c 1.17

  1 Cor. 13.12.
• * 1.18

  Ʋers. 28.
• e 1.19

  Gal. 2.20. &c.
• f 1.20

  Philip 3.8.
• h 1.21

  Acts. 13.1••.
• * 1.22

  Eccles. 2.
• i 1.23

  Chem. harm. pag. 742. cap. 56.
• k 1.24

  Gueva∣ra, pag. 48. Familiar Epistles.