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 XII.

[Vers. 5] VERS. 5 Or have yee not read in the Law, how that on the Sabbath dayes, the Priests in the Temple pro∣fane the Sabbath, and are blamelesse.

[Quest.] VVHether is it lawfull to worke, or not, when the case stands so, that either we must worke, or there is a morall cer∣tainety, that the fruits of the Harvest will re∣ceive a sensible hurt, to the prejudice of our life or liveli-hood?

[Answ.] In this case it is not only lawfull, but also our dutie to work; and we breake the Sabbath, except we breake it: Christ here saith, That the Priests, labouring in the Temple, did profane the Sabbath, and yet were guiltlesse. How so; prophane, and yet guiltlesse? Because those their Temple workes, (had it not beene on such occasions) would have beene a profanation of the Sabbath. The sense of a Law, is the Law; now according to the Letter of the Law, the killing of sacrifices, and other Temple-workes, were to see too, a profa∣nation of the Sabbath; but in the true meaning they did sanctifie, and not prophane it. Right so: In case of necessitie wee prophane the Sab∣bath, except we prophane it: For both necessity herein hath no Law; and besides it doth adde a new relation to the worke wee doe; not a new Ens, but a Modus entis. And there is not the grea∣test toyle in the world, but in this sense, it is a keeping of the Sabbath holy: For the Sabbath was made for man; (that is) not onely for the very being of man, but for his wel-being: and therefore whatsoever by necessitie, without fraud, or covin, is to be done on that day for the

comfort of man, that now is turned into a very Sabbath worke: If any desire to see this Question discussed thorowly, I referre him to M^r. Pembles obscure places explained, Chap. 18. pag. 375. I conclude that no understanding Christian will (I thinke) make question, but that upon some urgent occasions, and enforcing necessities, a man may worke: as for exam∣ple; if a fire should breake forth upon the Sabbath day in divine service, or Sermon time, it were undoubtedly lawful to labour to quench it, although it could not be done without paines, and also without taking us off, and from the religious duties of the Sabbath. If those who live in a fenny countrey, should have a Wall, or Banke breake upon the Sabbath day, through which the water entring, both Cattell and houses should be in imminent danger to be lost and laid waste, without present and speedy helpe: In such a case, certainly a man may work; yea, if they doe not, they neither understand our Lords will, nor performe the duties of the Sab∣bath.

[Vers. 7] VERS. 7. But if yee had knowne, what this mea∣neth, I will have mercy, and not sacrifice, yee would not have condemned the guiltlesse.

[Sect. 1] §, 1. Ʋolo, I will.

[Question] What is meant here by I will?

[Answ. 1] First, Volo misericordiam ostendere (Hier. s.) I will shew mercy. From whence I might observe, that salvation proceeds from the meere mercy of God: But I passe this by.

[Answ. 2] Secondly, Volo ut misericordiam ostendati•• inter vos (and thus the most expound it) I will have you to be mercifull one towards another. Hence observe:

[Observ.] That true obedience is to bee performed ac∣cording to the will of God, Matth. 6.10. and 7.21. and 12.3. Rom. 12.3. Ephes. 5.10.15. and 1 Thessal. 4.3.

[Sect. 2] §. 2. Volo misericordiam, I will have mercie.

[Observ.] Wee may learne hence, that mercy is the best Religion, Iames 1.27.

[Quest. 1] Why doth not the Lord say, Ʋolo justitiam, I will have justice?

[Answ. 1] First, lest hee should seeme to seeke himselfe, and not us.

[Answ. 2] Secondly, because Iustice in it selfe doth con∣vince the conscience.

[Answ. 3] Thirdly, because many would have justice, and not mercy; and therefore that we might learne of our Father to be mercifull, hee saith, I will have mercy.

[Answ. 4] Fourthly, because mercie doth both approve, and regulate Iustice.

[Quest. 2] Why must we be mercifull?

[Answ. 1] First, because Deus vult, God will have us mercifull, and his will must rule us.

[Answ. 2] Secondly, because Charitie is the summe of Religion, Matth. 22.39. and 1 Iohn.

[Answ. 3] Thirdly, because herein wee imitate our Fa∣ther, who is a God of mercy, Luke 6.36.

[Answ. 4] Fourthly, because wee have obtained mercy from our Father; therefore we must be mercifull to our brethren, Mat. 18.22.

Fiftly, because otherwise, we neither can bee [Answ. 5] assured of mercy from God or men, Matth. 5.7. and 7.2. and Iames 2.13.

§ 3. And not sacrifice. [Sect. 3]

What is the meaning of these words? [Quest. 3]

First, some understand them Absolutè, simply [Answ. 1] and absolutely; of a negation and rejection of sacrifices; but God is not contrary unto him∣selfe, abrogating sacrifices, before Christ (the Antitype) came.

Secondly, some understand these words re∣spectively; [Answ. 2] and that either,

I. Comparativè, comparatively, as if he would say, I desired mercy rather then sacrifice, and knowledge rather then burnt offrings, Hos. 6.6.

Or,

II. Exceptivè as if hee would say, I care not for sacrifice without mercy, Esa▪ 58.5. &c. These two last interpretations in g••••e••••ll, differ but little; but particularly they may be thus distin∣guished: to wit,

First, in the sacrifices of the Jewes, the for∣mer exposition seemes to approve of sacrifices, although mercy bee better; as the worke of Martha was good, but Maries was better, Luke 10.4. As if the Lord would say, I approve of your sacrifices, but yet mercy is better then sa∣crifices: but this interpretation is not now to be admitted, because Christ being come, all the sacrifices are ceased.

Secondly, the latter exposition rejects all things where charity is wanting: As if our Sa∣viour would say, in the commanding of sacrifi∣ces I would have mercy, because this is the end, that is but the meanes. Hence then note.

That the outward worship of Religion, [Observ.] with∣out faith and charity, is not pleasing and accep∣table unto God.

What duties of Religion doth the Scripture [Quest. 2] expresse to bee unpleasing unto God without faith and love.

First, without these, the sacrifices were not [Answ. 1] pleasing, Esay ••.11.15. and 66.3. Ierem. 6.20. and 7.22. Hos. 9.4. Amos 5.21. Mich. 6.6. &c. Psalme 50.8. and 51.16. and 40.6.

Secondly, fasting without these is not pleasing [Answ. 2] Esay 58.3. &c. Zach. 7.5.

Thirdly, all our prayers are ineffectuall with∣out [Answ. 3] these, Prov. 15.8.29. and 28.9.

Why will not outward worship alone please [Quest. 3] God?

First, because God being a Spirit, hee must bee [Answ. 1] worshipped in spirit, and in truth, Iohn 4.24.

Secondly, because a man may performe out∣ward [Answ. 2] duties, and externall worship, and yet in his life and conversation disobey God (1 Sam. 15.22.) But none are pleasing unto him, but those who labour sincerely to obey him.

Thirdly, because our sinnes doe so pollute our best actions, that nothing is pleasing unto God, [Answ. 3] so long as our sinnes are not purged by faith, Agg. 2.15. Proverb. 21.27.

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

First, those who trust in the worke wrought, [Answ 1]

or in the bare performance therof: for this may be done both without faith and love.

[Answ. 2] Secondly, those who perform outward profes∣sion, without inward subjection; who will both pray and hear, and yet not submit their wils unto the will of God, but continue to walk after their own hearts lusts.

[Answ. 3] Thirdly, those who make a profession of Reli∣gion, and in the mean time hate, envie, injure and oppresse their brethren, Abak. 2.4. Esa. 61.8. Many think to hide their oppressions, & wrongs done under a pretence of Religion, like the Pha∣risees, who made longs prayers, that they might the more unsuspectedly prey upon poor widows.

[Vers. 10, 11, 12.] VERS. 10, 11, 12. And behold, there was a man which had his hand withered; and they asked him, say∣ing, Is it lawfull to heal on the Sabbath daies? that they might a••use him. And he said unto them, What man shall there be among you, that shall have one sheep; and if it fall into a pit on the Sabbath day, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? wherefore, it is lawfull to do well on the Sab∣bath daies.

From these three verses, two or three gene∣rall Questions may be considered of.

[Quest. 1] Why did the Lord appoint a Sabbath, or day of rest; and that too upon the seventh day?

[Answ. 1] First some Jews are of opinion, That the Sab∣bath being the seventh day, was appointed to be kept holy, because it is Saturns day, which is e∣vill and unlucky to begin any work in. But this is a heathenish superstition, to seem to worship those things for fear, which are thought to hurt; as Tullius Hostilius, the third King of the Romans made the Quartane Ague, and Fear and Palenesse, Goddesses. The Lord taught his people other∣wise, that they should not be afraid of the Stars of heaven, nor worship those things which God had given for the service of men, Deut. 4.19.

[Answ. 2] Secondly, the speciall reason why the seventh day was kept holy, was grounded upon the Lords example, that rested upon the seventh day, after the works of the Creation were finished.

[Answ. 3] Thirdly, divers Reasons may be yeelded, why it was necessary that a day of rest should be ap∣pointed for the people of God; namely,

I. This day was appointed and given, ad destru∣ctionem erroris; for the destruction of errours, be∣cause the Lord did foresee, that divers in the world would make question of the beginning, and creation thereof; as they which say, (2 Pet. 3.) Where is the promise of his comming? for convin∣cing their errour, the Lord commanded this day to be kept as a monument of the Creation.

II. It was given to instruct us in the faith of our Redemption, to signifie that Christs flesh should rest in the Grave, according to that, My flesh shall rest in hope, Psalm. 16.

III. It was given to prefigure the truth of the Promise; both in our spirituall rest from sin, (Da∣masc. de orthodox. fid. lib. 4. cap. 24.) as also in our everlasting rest in the Kingdom of God, Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things, (according to Thomas) namely, First, A laboribus hujus vitae, from the la∣bours of this life. Secondly, A tentationum con∣cussione, from the trouble of temptation. Third∣ly, A diaboli servitute, from the service of the devill.

IV. It was ordained Ad inflammationem amoris, to inflame our love, that being free from world∣ly labours, we might the better attend upon God.

V. It was given, Ad opera pietatis, for the works of piety: for otherwise some would be so cove∣tous, that they would never leave working for gain, (Thom. in opuscul.)

VI. This day was ordained, that the bodies should be refreshed by this rest: for some through their unsatiable greedinesse, could scarse have af∣forded any rest unto themselves, especially unto them, who were at the command of others, as children and servants; Simler. s. Exod. 20.

What things in the Sabbath were Ceremoniall, [Quest. 2] and Temporall; and what Morall, and Perpe∣tuall; and what Mysticall?

First, these things in the Jewish observation of [Answ. 1] the Sabbath, were Ceremoniall; namely, I. The prescript of the day, The Seventh day. II. The manner of keeping it, with the sacrifices, obla∣tions, and other rites. III. The strict prohibi∣tion of all kinde of works, even concerning their meat, as in gathering, and preparing of Manna, (Exod. 16.) yea it was not lawfull upon that day, to kindle a fire, Exod. 35.3. and that under pain of death; for, he that gathered sticks, was stoned, Num. 15.4. The Sabbath was a shadow of our spi∣rituall rest in Christ, and of Christs rest in the grave. In all these respects, the Sabbath was Ce∣remoniall, and bindeth not us now.

Secondly, these things also in the Sabbath are [Answ. 2] Morall, and Perpetuall; namely, I. The rest and relaxation of the creatures from their ordinary labour; which was not the chief and principall, but Accidentalis finis, the accidentall end of keep∣ing the Sabbath, that so they might the better at∣tend upon the service of God. Calvin. II. The Sab∣bath was instituted specially for the service of God; for the remembrance of his benefits; the setting forth of his praise; and the meditating upon his works; as the Creation of the world, the Redemption, and Resurrection of Christ; Simler. s. Exod. 20. III. Conservatio Ecclesiastici Mi∣nisterii, the conservation of the Ecclesiasticall Mi∣nistery, was not the least, or last end of the Sab∣bath: that there should be in the Church ordain∣ed, and so preserved, Pastors and Doctors, who should divide the word of God aright, instruct the people, and exhort them to Repentance. Bastingius. Ʋrsinus.

Thirdly, Thomas maketh the Sabbath Ceremo∣niall, [Answ. 3] in these four respects; namely, I. In the determination of the day. II. In the Allegori∣call signification, as it was a sign of Christs rest in the grave. III. In the Morall sense, as it signi∣fieth a cessation from every act of sin. IV. In the Anagogicall signification; as it prefigured our rest in the Kingdom of Heavenr 1.1. But I rather with Ʋrsinus, take this spirituall Sabbath, which is begun in this life, in ceasing from the works of sin, and perfited in the next, to belong unto the

Morall, and internall part of the Sabbath, than to the Externall and Ceremoniall. The two first indeed are Ceremoniall in the Sabbath; the other two are not properly Ceremoniall, (seeing they are perpetuall) but rather Morall, Spirituall, and Mysticall.

[Answ. 4] Fourthly, As the Sabbath was unto the Israe∣lites, Typicall and Ceremoniall (in shadowing forth first Christs rest in the grave, and our spiri∣tuall rest in him) so now also it is Mysticall, in shewing our spirituall rest and cessation from the works of sin, as the Prophet applieth it, Esa. 58.14. teaching us, how to keep the Sabbath, in not doing our own works, nor seeking our own will. Besides, it is Symbolicall, in being a pledge unto us, of our everlasting rest in the Kingdom of God; according to that of the Apostle, There remaineth therefore a rest to the people of God, Heb. 4.9.

[Quest. 3] What works were permitted to be done upon the Sabbath under the Law; and are allowed un∣to us under the Gospel?

[Answ. 1] First, there was a great difference among the Jews in the observation of their festivall daies: for the Sabbath was more strictly kept, than the rest, they being therein forbidden to prepare or dresse, that they should eat, (Exod. 16.23.) or to kindle a fire, (Exod. 35.3.) But in the other so∣lemn daies, as in the first day of the Pasch, those works are excepted, which were about their meat, Exo. 12.16. and they onely are restrained from all servile works, Lev. 23.7. And the reason hereof was, because the Sabbath was a speciall figure and type of our spirituall rest in Christ: and figures are most exactly to be kept, for the more lively shadowing forth of that which was figured. And therefore we have now more liberty in keeping of the Lords day; wherein it is lawfull to pro∣vide for our food, and to do other necessary things, because the figure and shadow is past, and the body is comes 1.2.

[Answ. 2] Secondly, notwithstanding the strict injuncti∣on of bodily rest, certain works were lawfull to be done by the Jews, even under the Law; and much more by us under the Gospel. As

I. Opera necessitatis, works of necessity, which could neither be conveniently be deferred, nor yet prevented. Of this kinde is the necessary de∣fence against the invasion of enemies; as 1 Mac. 2.40. So Ioshua with his company, compassed the wals of Iericho seven daies together, of the which number, the Sabbath must needs be one: It was also lawfull for them to leade their Oxe or Asse to the water, (Luke 13.15.) and if their Beasts were faln into the pit, to help them out, Luke 14.5. and in this place. And it was lawfull to save their Cattell, or their other substance, if any sudden casualty did indanger them: as if an house were set on fire, to quench it; if their Corn were like to be lost in the field, to preserve it; yea they might also in case of necessity, seek for their food upon the Sabbath; as the Apostles plucked, and rubbed the ears of Corn on the Sabbath, when they were hungry, and in so doing, are excused by our Saviour, verse 1, 2, 3, &c. of this Chapter.

II. Opera charitatis, the works of mercie and charity might (and still may) be exercised upon the Sabbath day, as to visit the sick, to cure and heal the diseased, or for the Physician to resort to his Patient. Thus we see our Saviour cures on this day, verse 13. of this Chapter, and Luke 13.11. and Iohn 5.8.

III. Opera pietatis, religious works, or works tending to piety, were not inhibited, but allow∣ed to be performed upon this day; as the Priests did slay the sacrifices, and offer them, & did other bodily works which belonged thereunto: and therefore they are said to break the Sabbath, and not to be guilty, verse 5. Not that indeed the Sabbath was broken by them, but this our Saviour spake in respect of the vulgar opinion, that thought the Sabbath violated, if any necessary worke were done therein, Tostat. s. Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church, and the people may walke to their Pa∣rish Church, though somewhat farre off; and the Pastor, and Minister may goe forth to preach; yea, study and meditate of his Sermon, although this bee laborious unto the body; because all these being helpes for the exercises of Religion, are warrantable and lawfull.

IV. Opera voluntaria, workes of pleasure and recreation: Now as for these we have Permission to use them, as they shall be no lets, or impedi∣ments unto spirituall exercises, as publike pray∣ers, the hearing of the word, the meditating therein, and such like: otherwise they are not to be used. Willet. Synops. fol. 498. Initio.

VERS. 18. [Vers. 18] Behold my servant whom I have cho∣sen, my beloved, in whom my soule is well pleased: I will put my Spirit upon him, and he shall shew judgement to the Gentiles.

Wee have all the three Persons of the blessed Trinity lively expressed in this verse; but I will speake but only of the third.

How is the Holy Ghost distinguished from [Quest. 1] the Father and the Sonne?

First, hee is distinguished from them by his [Answ. 1] name; For this Person onely is called the Holy Spirit, and neither the Father nor the Sonne.

Secondly, hee is distinguished from them by [Answ. 2] office, for he is sent by them: God the Father sends him; as in this verse, and Iohn 14. God the Sonne sends him, Iohn 15. and 20.

Thirdly, the true propriety which distin∣guisheth [Answ. 3] this third Person from the first and se∣cond, is this; that he equally proceeds from the Father and the Sonne. How this is wrought is not revealed, except only that Christ once blow∣ing, or breathing upon his Apostles, gave the Spirit unto them, Iohn 20.

What names are given to the Holy Spirit in [Quest. 2] the Scriptures?

First, sometimes hee is called only Spiritus, a [Answ. 1] Spirit, as Mat. 4. Hee was led into the wildernesse of the Spirit, and Iohn 3. That which is borne of the Spirit, and Iohn 7. The Spirit was not yet given.

Secondly, sometimes some Epithets are added [Answ. 2] thereunto; as Spiritus Dei, Mat. 9. Hee saw the

Spirit of God descending. And verse 28. of this Chapter, If I by the Spirit of God cast out devils, &c.

[Answ. 3] Thirdly, sometimes hee is called Spiritus Pa∣tris, the Spirit of the Father, Matth. 10.20. and that,

I. To distinguish him from all created spi∣rits. And,

II. To shew that he proceeds, and is sent from the Father, or is of the same substance with the Father.

[Answ. 4] Fourthly, sometimes he is called Spiritus san∣ctus, the Holy Spirit; as Matth. 1. That which is borne is of the holy Spirit; and so verse 3.32. Whosoe∣ver speaketh against the Holy Ghost. Now hee hath this name given unto him in a double regard, viz.

I. In regard of his substance, because that is most holy. And,

I. In regard of his substance, because that is most holy. And,

II. In regard of his office, becasue hee is the Fountaine of holinesse, bringing remission of sinnes, and working holy motions in the hearts of the faithfull.

[Answ. 5] Fifthly, sometimes hee is called the Spirit of truth, as Iohn 14. and 16. And this name he hath also from his office; because hee keepes the true Doctrine of the Lord, and leads the sincere Mi∣nisters of the Church, and the faithfull people unto all truth; yea, because hee dwels in those places and brests, where heavenly truth raignes, and beares sway; but absents himselfe from all that love lyes, and errours.

[Answ. 6] Sixthly, sometimes hee is called Paracletus, the Comforter; because he sustaines the heart of the faithfull in affliction; by comfort, faith, pati∣ence, perseverance, and hope of eternall glory, Iohn 14. and 15. and 16.

[Quest. 3] What are the offices, operations, and workes of the holy Spirit?

[Answ.] They are many, and respect either the Pro∣phets, or, Christ, or the Apostles, or Ministers, or the faithfull, and Elect people of God.

First, the workes of the Spirit respect the ho∣ly Prophets, whom he governed, inspired, and taught, enflaming them with the knowledge, and light of the true Messiah, and of things to come: Thus David in Spirit called Christ Lord, Mat. 22. And Zachary, and Elizabeth, and Simeon, are taught many things by the Spirit, which they foretell of Christ, Luke 1. and 2.

Secondly, the operations of the Spirit respect Christ; for he helped the conception and na∣tivity of the Messiah; The Holy Ghost shall come upon thee, &c. Luke. 1. and Matth. 1. Before they came together, Mary was found to be with child of the Holy Ghost: yea, the Spirit was given unto Christ by God out of measure, Iohn 1. and Luke 4. Iesus being full of the Holy Ghost, &c. and Luke 10 He re∣joyced in spirit; although this may be understood of the internall motions.

Thirdly, the operations of the Spirit respect the Apostles and Evangelists: hee inspired them when they were to write the Scriptures, 2 Pet. 1.19. Hee led them in the truth of their preach∣ing, and brought those things into their minds, which before Christ had taught them; He made them able Ministers, enduing them with the gift of tongues, and the power of Miracles; and with all graces befitting such a calling.

Fourthly, the works of the Spirit respect the Ministers and Ministery of the word of God; for he makes them able Ministers, he cals them to the work of the Ministery, yea he is the Governour of the Ministery, who doth conserve, deliver, and propagate the true Doctrine, and that by means, viz. the sincere Doctors of the Church, whom he hath promised to direct.

Fifthly, the operations of the Spirit respect the faithfull elect children of God: for

I. He regenerates them, Iohn 3. Except a man be born of water, and of the holy Ghost, &c.

II. He quickens the hearts of men, and doth excite and inspire spirituall motions therein.

III. He comforts and cheers sorrowfull souls, and raiseth up those who are dejected in spirit; from whence he is called the Comforter.

IV. He leads them the right way; They shall hear a voice behinde them, saying, This is the way, walk in it.

V. He excites and provokes the minde unto an ardent invocation of God, teaching the faithfull to pray in the Spirit.

VI. He gives to the faithfull, an assurance of their Adoption, and Glorification, Rom. 8.15, 16 And therefore, if we desire to be made partakers of these graces and blessings, let us labour for the Spirit by faithfull, fervent, and frequent prayers unto God.

VERS. 20. A bruised Reed shall he not break, [Vers. 20] and smoaking Flax shall he not quench.

What is meant here by Flax? [Quest. 1]

The word in the Originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [Answ.] and hath di∣vers significations; namely,

First, sometimes it is taken generally for any threed.

Secondly, sometimes more strictly, for a lin∣nen threed.

Thirdly, sometimes for the string of a Harp.

Fourthly, sometimes for a Fishers line, which is made of threed.

Fiftly, sometimes for sails.

Sixtly, Syrus reads, & lucernam crepitantem non extinguet; he will not quench the crackling lamp; because when a lamp is ready to dye, or go out, it makes a creeking or crakling noise. And Tre∣mellius for linum, flax, puts lucernam, a lamp, whose match or wick is made of flax: and who smokes, and makes a noise, as if it were ready to dye; and yet this Christ will not quench. Hence then ob∣serve;

That there is a weak Faith, which yet is true; [Observ.] and although it be weak, yet because it is true, it shall not be rejected of Christ, Psalm 103.2.

How doth the truth of this appear? [Quest. 2]

It is evident from hence, [Answ.] because Faith is not created, simul & semel, perfect at the first, as Adam was, but is like a man in the ordinary course of Nature, who is first an imperfect birth, and then an infant, then a childe, then a youth, then a man: or like a grain of Mustard-seed, Mat. 13.31, 33. and 1 Pet. 2.2. for Faith groweth and en∣creaseth

unto perfection, as is cleer from these places, Prov. 4.18. Ephes. 4.13. and 2 Pet. 3.18. and 1 Corin. 1.7. and 2 Corin. 1.7. and 10.15. and 2 Thes. 1.3.

[Quest. 3] Who are here to be reproved?

[Answ.] Those who tax, condemn, and contemn the weak children of God, Mark 9.24.

[Quest. 4] Must we sow cushions under mens Elbows? must we cry peace, peace unto them? 1 Thes 5.3. must we not reprove them for their weaknesse of Faith? must we be blinde leaders of the blinde, and not tell them of their faults?

[Answ.] Extreams are here most carefully to be avoid∣ed: for as we must not lull them asleep, so we must not be snares unto them; some sing a secure man asleep, and others choke a half dead man; we must neither be beds of Down unto them, nor sharp Knives; we must neither be soft Cushions for them, to rest themselves securely on; nor yet to choke them withall. And therefore three de∣grees are to be observed; namely,

First, some utterly reject all weak ones; and tax all weaknesse (in Faith) of hypocrisie. Cer∣tainly these are either proud, or cruell men.

Secondly, some comfort, and establish those who are weak; saying, Be quiet, thou hast Faith and Grace enough, and thou art good enough, thou needest no more, neither must thou be too righteous, Eccles. 7. These are soft, but not safe Cushions, these are fawning flatterers, and not faithfull friends.

Thirdly, some comfort, and exhort; saying, Be of good cheer, he who hath begun a good work, will also finish it in you, Philip. 1.6. and therefore pray that his Grace may abound in you, verse 9. yea do not sit still, but go forward, and march on in the way of the Lord, Heb. 6.1. Now this is the safest and best course: for three things are to be acknowledged; namely,

I. That the maturity of Faith doth consist in the perfection thereof, Rom. 8.38. and 2 Cor. 5.6. and 2 Tim. 1.12. and Heb. 10.22.

II. That doubting is not blamelesse; for a wa∣vering, staggering, and doubting Faith is every where taxed: as Ephes. 4.14. Iames 1.6. Heb. 10.23.

III. That it is every mans duty, perpetually to encrease, and to labour to abound in Knowledge, Love, Faith, Spirit, and in all graces, and vertu∣ous qualities, 2 Pet. 3.18. Rom. 15.13. and 1 Cor. 12.7. Colos. 2.7. And therefore to conclude this Question, I say, that there are two things princi∣pally here necessary: viz.

First, the truth of the fire, or of the life of Faith. And

Secondly, an encrease unto victory: as in this verse, The smoking flax shall be not quench, till he send forth judgement unto victory. Here we must observe, That there is a great difference between life and power, between a faculty and strength; and who∣soever hath Faith without strength, lacks one of these; either,

I. Truth: for an Ape seemes to have Reason, by his imitating of Man; and the Devill is Gods Ape, counterfeiting of a false Faith often for a true, as was in those who were alwaies learning, but never came unto perfection, 2 Tim. 3.7. S. Iames saith plainly, That every Faith is not true, there being a false Faith as well as a true, Iames 2. And therfore, those who are long weak in their Faith, perhaps want truth and life therein. Or

II. Age: Infants have true life, and yet no strength, Heb. 5.12. So a man may be one of Christs little ones, and tender babes, and yet be weak for a while: but these may be of good comfort, for Infants in time become strong men, and the weaklings of Christ by little and little will attain unto strength. Or

III. Health: vapours often disturb and hurt the brain, and this is very dangerous: And ther∣fore we must alwaies so hope in the mercie of God and Christ, that we endeavour still with all our might and strength, to encrease in age and health unto perfection.

What is here required of us? [Quest. 5]

To prove and examine the truth, [Answ.] and life of our Faith; and therefore let us try

First, whether we be Infants or not? Now in Infants there are these two properties, to wit,

I. They suck: and therefore examine whether we desire the sincere milk of the Word, that we may grow up thereby? 1 Pet. 2.2.

II. They encrease: for if they be alwaies children, they are dwarfs, and monsters in na∣ture; wherefore we should try our selves by our selves, what we were a moneth, a year, or seven years since, and what we are now; and see how we have encreased in light, and knowledge, and Faith, and zeal, and hatred of sin, and strength in the service of God?

Secondly, whether are we sick or not? The properties of some sick men, are these; namely,

I. They have no appetite, and therefore exa∣mine, what love we have to the Law of God, what desire, and longing affection we have to the word, the food of our souls?

II. They are disturbed in Minde, and their brain is obscured: let us try therefore, whether we be not yet so blinded in our understandings, and so polluted in our Mindes, that we are scarse sensible of our sins, and we have no desire to use the means appointed for the obtaining, and re∣covering of health.

III. They despise counsell, and will not fol∣low the Physitians advice: wherefore examine whether we submit our wils to the Lords will, or contemn his word, and walk according to the imaginations of our own hearts lusts?

IV. They seldome rejoyce, except it be onely in jests, or ridiculous, or childish things: so we should herein prove our selves, and see whether we rejoyce more in the world, or in our God; whether in vain pleasures, or solid delights; whether in the waies of sin, or the works of righteousnesse?

Thirdly, whether have we a false Faith or a true? Certainly, if we neither suck the sincere milk of the Word, nor grow up in grace, nor de∣sire the means wherby we may be edified & built up, we have neither true life, nor living Faith.

VERS. 22. Then was brought unto him, [Vers. 22] one pos∣sessed

with a Divell; blind, and dumbe, and be healed him, insomuch that the blind and dumbe both saw and spake.

[Sect. 1] §. 1. Then was brought unto him.

[Observ. 1] Two things may be observed from these words namely,

First, that this man comes not of himselfe unto Christ, neither hath any desire to come, that wee reade of, but as carelesse of himselfe is brought by others, to teach us,

That we are naturally carelesse of our selves, and negligent in seeking unto Christ: God loved us, before we loved him: Christ dyed for us, when we were enemies unto him, and hee called us un∣to him before wee call upon, or desire him.

[Object.] It will be here objected, that Christ sometimes requires faith of some that come unto him, before he cure or heale them; as we see plainly. Mat. 9.28. Where our Saviour askes the blind men, if they beleeve in him, before he opened their eyes: And therefore hee doth not alwaies call or cure us, before we desire or seek unto him.

[Answ. 1] First, certainly men may repayre unto Christ, yea pray unto him for temporall things, or for freedome from corporall evills, before they bee called by him; because nature teacheth us to love our bodies, and to wish well unto them.

[Answ. 2] Secondly, we cannot come to Christ for free∣dome, from spirituall evils, or cure for our soules with a true sence of our sinnes, and sorrow for them, and unfained desire to bee healed of them, before Christ come unto us; for the desires and endeavours come from him who workes insensi∣bly in us, Iohn 3. as followes in the fourth answer.

[Answ. 3] Thirdly, Christ requires faith of the blind men, before bee cures them for these ends, viz.

I. That hee might shew the singular faith of the blind men, to those who stood about him.

II. That hee might teach both them and us, that faith is the meanes of obtaining grace: and if any desire favour or mercy from him, they must beleeve.

[Answ. 4] Fourthly, Christ cures us of his owne free grace, and not for any worke of ours; yea hee be∣gets faith it selfe in us.

[Quest. 1] How many sorts of persons doth Christ cure and heale?

[Answ. 1] First, he cures them who pray unto him them∣selves, and desire to be healed Per se. Thus he hea∣led the blind men. Matth. 9.28. who prayed for themselves.

[Answ. 2] Secondly, he cures those, and grants the request of those, who desire Per alios (by others) to bee healed of him. And thus he cured the Genturions servant, in whose behalfe the Elders of the Jewes were sent (Luke 4.7. &c.) by the Master.

[Answ. 3] Thirdly, he answers the request of those who pray pro alijs for others; whether they be brought unto him by others, as this possessed man was; or whether mercy be beg'd in the behalfe of o∣thers: as Luke 7.4.

Fourthly, sometimes hee c••res, when he is not at all entreated, or any way sought unto: and thus he restored unto life the Widdowes sonne. [Answ. 4] Luke 7.13.

Secondly, we see that this poore man, who is [Observ. 2] brought unto Christ by others findes mercy; to teach us: That those who are by others drawne unto Christ may hope for mercy from him. Read Iohn. 1.41.45. Acts. 8.4.5. and 11.19. And besides remember,

First, that wee can doe nothing of our selves: but the whole worke of our conversion is Gods.

Secondly, those who bring us to God, are his Instruments: as wee see in Philip, Acts 8.29.

Thirdly, it is a dutie imposed upon us by God to help one another, and to labour to build up one another: according to our Saviours speech to Peter: when thou art converted, streng∣then thy brethren. And therefore it being Gods owne Ordinance that we should mutually streng∣then and helpe one another, those may hope for mercy who are brought to Christ, though by o∣thers.

Who are here blame worthy? [Quest. 2]

First, those who neglect to bring others unto [Answ. 1] Christ: Oh remember how great and good a worke it is to save the soule of a Brother from death. Iames 5.20. And therefore how farre doe they wander from true Christian charity, who re∣gard their Brothers pleasure, or substance, or life; yea his Oxe, or his Asse, more then his soule. [Answ. 2]

Secondly, those are to blame, who will not be brought unto Christ, but despise the counsell, advice, instructions, exhortations, and reproofes which are given, either

I. By the Ministers; as they did, Ierem. 51.9. Or

II. By the Magistrates; as they did 2 Chron. 30.10. Or

III. By friends and neighbours: as Luke 7.32. Certainly these will rise up in judgement a∣gainst such, as would not be wonne, or allured by them to come unto Christ.

§. 2. One possessed with a Devill. [Sect. 2]

Doth Sathan possesse any, or is it onely some [Quest. 1] Melancholly humour that possesseth men?

First, certainly Melancholly doth many great [Answ. 1] and wonderfull things, and produceth very strange effects, representing specters and sights to the imagination, which are not present: for no∣thing (almost) is more usuall, then for a Melan∣cholly man to thinke, that he seeth that, which he sees not, yea

Secondly, certaine it is that the Divell is al∣wayes [Answ. 2] ready to abuse Melancholly, to the deceit and hurt of the partie so affected.

Thirdly, but it is most certain that sometimes [Answ. 3] possession is the worke of Sathan, and not the effect of sickenesse; because those who are pos∣sessed do things which are above the power and strength of nature to doe. For

I. Such wiil declare what is done at the pre∣sent time, in most remote places. And

II. Will overcome very strong men; yea, breake many and strong coards. This might largely be proved, but that in so plaine a thing, it is needlesse to light a Candle.

[Quest. 2] Doth the Devill care for hurting of, the body? Is not he onely an enemy to the soule of man?

[Answ. 1] First, certainely the Devill is an enemy, both to the soule and body of man; But yet,

[Answ. 2] Secondly, his chiefest enmity is against the soule, the best part of man. And hence:

[Answ. 3] Thirdly, he desires to infest, and possesse the body; because that helpes as a more ready meanes and way, to destroy the soule: and that,

I. By perverting the senses and imagination. And,

II. By drawing the man so possessed wholly unto his service; for such being not themselves, are wholly guided and led by Sathan.

[Quest. 3] Are any now a dayes corporally possessed by Sathan?

[Answ. 1] First, some say Obsid••ri nos, non Possideri. That men now adayes may bee both corporally, and spiritually assaulted, but not corporally posses∣sed.

[Answ. 2] Secondly, some on the contrary say, that even at this time many are bodily possessed.

[Answ. 3] Thirdly, I conceive that it is enough to say; that,

I. There is no certaine rule given, how farre the power of Sathan is restrained under the Go∣spel.

II. But probably wee may say, that some things do more agree to sometimes, then to o∣ther: And therefore I suppose, that this corpo∣rall possession did belong unto the former ages, and not unto this last age of the world. Here observe three distinct times.

First, before Christ came, there were sathani∣call Oracles, where the Devill gave responses and answers to those who came unto him; and al∣though sometimes their answers were so ambigu∣ous, that they might be interpreted either way; and sometimes proved apparently false (as might be shewed by divers answers given by the Delphicke Oracle) yet for the most part, they were true; and therefore the Devill was honou∣red as a God.

Secondly, in the comming of Christ, the Ora∣cles ceased giving answers, and became mute: (And yet in heathenish places, I meane amongst the Indians, there are some yet) and then the Devill began to rage, and grow cruell against the bodies of men; whence corporall possessions became frequent; and that,

I. Partly from the malice of Sathan. And,

II. Partly for the glory of the Gospel, Iohn 9.3.

Thirdly, after the Church was established, And now there being no need of Miracles, the Devill seemes to be bound, and restrained from the corporall possessions, which cannot be cured by any naturall meanes, but only miraculously, or by meanes above nature.

Here (as in Chap. 11.) wee may say, that un∣doubtedly in corporall evils, spirituall are com∣prehended; and therefore this man teacheth us, what every man is by nature: namely,

That by nature we are al subject to the power and dominion of Sathan: as appeares thus, [Observ.]

First, hee is called the Prince of the world: [Answ. 1] yea, the God of this world, 2 Corinth. 4.4. And therefore,

Secondly, it is necessary, that either Christ free us, and cast out him, or we can never bee de∣livered, and set at liberty.

§. 3. And the man was dumbe. [Sect. 3]

It is worth observation, how the enmity of Sathan is principally bent against the tongue and speech; that being the most excellent mem∣ber in the body. Reade Matth. 9.32. Marke 9.25. and Luke 11.14.

What use serves the tongue for, that the De∣vill [Quest. 1] is such an enemy unto it?

First, in generall the uses thereof are many; [Answ. 1] namely,

I. With the tongue wee glorifie God, Iam. 3.

II. With the tongue wee discourse with the Lord. As did Adam, Iacob, and Moses often.

III. Wee expresse our minds unto others, by our tongues. Vox index animi.

IV. With our tongues wee utter hidden and secret knowledge.

V. With the tongue wee pacifie and appease wrath, Proverb. 15.1. as Iacob did with Esau.

VI. With our tongues wee give both sweet comfort, and sound, and safe counsell unto our brethren, which very difficultly would bee ex∣pressed by signes, if wee were dumbe.

VII. It is usefull for a mans selfe; for there∣with a man doth complaine of his want and po∣verty; and therewith a man doth implore help, and seeke remedy; and therewith a man doth utter his injuries and wrongs, and desires re∣dresse. It is an admirable thing to consider, how great variety there is in the tongue; for with that, sometime wee speake gravely, sometimes jestingly, sometimes sharpely, sometimes loving∣ly, sometimes harshly, sometimes sweetly, lingua à ligando (Rhoding) because a man seems to have the mind of his brother (as it were) in his hands, or rather in his tongue, to bind or lose as he pleases; for sometimes with the tongue a man doth in∣cense and exasperate his brother, and sometimes therewith pacifie him, sometimes we perswade, and sometimes wee disswade with the tongue; even as though it were in the power of the tongue, to make our neighbour doe what we de∣sire.

Secondly, but the more principall, and parti∣cular [Answ. 2] uses of the tongue are these.

I. It distinguisheth man from all other crea∣tures. For,

First, the words of Angels are borrowed; they assuming strange bodies when they spake unto men, which by and by, they laid aside. But men speake with their owne tongues.

Secondly, the Sea-monsters which have the forme of men, or women in part, speake not, neither are heard to utter any language.

Thirdly, the notes of birds are not called words or speech, because they understand not.

II. It teacheth the Gospel and God, and

Christ and the promises of the word; preaching the power of God unto salvation, 1 Corinth. 1.18.21. and the meanes to beget faith in us; Rom. 10.17. But there can be no preaching without a tongue, or speech.

III. By Colloquies, conference, and discourse, both knowledge and grace is increased.

IV. By the tongue we set forth the praises of the Lord, and therewith wee give him thankes for all his benefits.

In the malady of this man wee may further briefly observe two things: namely,

[Observ. 1] First, the cause of his dumbnesse; which was the envie, malice, and power of Sathan in his heart. Whence wee may learne: That so long as wee are under the dominion, and power of Sathan, we are mute and speechlesse.

[Quest. 2] Who are spiritually dumbe?

[Answ. 1] First, those who are negligent, ignorant, and cold in prayer.

[Answ. 2] Secondly, those who either make no profes∣sion of Religion at all, or else but a cold profes∣sion.

[Answ. 3] Thirdly, those who have prophane, and dia∣bolicall tongues, altogether ignorant of all ho∣ly communication, or sanctified speeches, Colos∣sians 4.6.

Secondly, wee may observe here the effect of Sathans malice, and envie; namely, the letting and hindering of their speech. Whence we may observe;

[Observ 2] That Sathan principally endeavours to bind the tongue; that being an instrument, both of Gods glory, and our owne good, and our bre∣threns edification. For,

First, God is glorified, by the prayers, praises, and pious speeches of the tongue. And,

Secondly, wee are helped thereby; the pray∣ers, praises, and pious speeches of the tongue, being meanes to increase our grace, to obtaine blessings from God, and to confirme us more and more in the service, worship, and worke of God.

Thirdly, by the profession of the tongue, we give a good example and encouragement to our brethren; by our prayers for them, wee may with-hold judgements from them, and draw downe blessings upon them: by our seasoned and sanctified discourses, we may establish them, and ground them more and more in the most holy faith, and truth of Religion. And there∣fore Sathan seeing how profitable an instrument the tongue is, both in regard of Gods glory, and our good, and our brethrens edification; doth therefore labour to tie the tongue,

[Vers. 24] VERS. 24. But when the Pharisees heard it, they said: This fellow doth not cast out devils, but by Beel∣zebub the Prince of the devils.

§. 1. But when the Pharisees heard it.

[Sect. 1] Why doe the Pharisees envie these good [Quest. 1] workes of Christs?

Because hereby hee was extolled, and prefer∣red, both before them, and their Ancestors.

[Answ.] Wee see, that although they cannot deny the worke, yet they deprave the workeman, and that only out of suspicion: From whence wee may observe,

That it is a most malicious practise, to tra∣duce, or calumniate any, out of suspicion: [Observ.] for charity is not suspicious. Indeed suspicion is a good Examiner, but an evill Iudge.

Why may wee not censure, and calumniate out of suspicion? [Quest. 2]

First, because it is contrary to religion, which teacheth us to passe by that which wee see, and [Answ. 1] to suppose wee saw that which wee doe not; that is, take no notice of the evill we see, and hope that there is that grace and goodnesse with∣in, which wee scarce can see to appeare without.

Secondly, because if men might be censured and taxed upon suspicion, then none could be free [Answ. 2] from blame; for something or other there is in every man, which might serve a judging, censu∣ring, and carping Zoilus, for a ground to build his calumnies upon.

How manifold is suspition, and whether is all suspition evill and unlawfull, or not? [Quest. 3]

First, there is a suspition in evill things; when a man is suspected to have done this or that. [Answ. 1]

Secondly, there is a suspition in religious things; when a man is suspected to bee but an [Quest. 2] hypocrite for all his Religion: Now wee nei∣ther learne this of Religion, neither doth reli∣gion allow of it.

Thirdly, there is a lawfull use of suspition; and that, [Answ 3]

I. In civill things; for the finding out of offences and offenders: Men are often suspected, and upon suspition attached, for doing such or such a thing: And by the carefull add prudent examining of them, truth is often brought to light, and murders, and thefts often discovered.

II. In religious things, for the avoiding of danger. Christ wee see would not commit him∣selfe unto the Iewes, Iohn 2.24. And why? be∣cause hee suspected them. Thus certainely the Lambe may suspect the Wolfe, and the Dove the Hawke; and because they know their cruelty towards them, so suspect them, that they may keepe themselves out of their tallons, and hands.

§. 2. He casteth out devils, by the Prince of the devils. [Sect. 2]

Is Sathan cast out by Sathan, or how is he cast. [Quest. 2] out?

First, some say, that Sathan may bee cast out [Answ. 1] by Sathan, and they urge experience for it, and that principle also: Ab esse ad posse valet conse∣quentia: The argument is good which is drawne from the entitie, or being of a thing, to the pos∣sibility thereof: that is, such a thing hath beene, therefore such a thing may be.

I. I answer, that there are many wicked waies to cast out Sathan, as hath beene shewed before.* 1.3

II. I answer that Sathan seemes to bee able to cast out Sathan, two manner of wayes, viz.

First, volenter, willingly, that so hee may de∣ceive; he often departs willingly, but as though he were driven out by force; that so he may de∣ceive, or bee honoured; Ʋeritatein dicit ut fallat, (Thom. 1.64.2.5.) The Devill sometimes speaks true, that he may deceive. The Devill seemes to

be subject to Constellations, and to the aspect of the Moone; yea, to bee driven away, and cast out, by stones, herbes, verses, and the like; not that indeed he is subject unto them; but,

I. Partly, that he might defame the creatures, by perswading us, that there is a certaine deitie in them. And,

II. Partly, that hee might establish that dia∣bolicall, and wicked art of Magicke, and Incan∣tations. Vide Thom. 1.115.5.0. Vbi plura.

Secondly, Violenter, violently; the Schoole∣men thinke, that the superiour devils can by force drive away the inferiour, Thom. 3.43.2. ad 3. But if this be so, then their kingdome is di∣vided; and therefore I rather thinke, that when one devill casts out another, it is done by a secret compact and liking betwixt them; howsoever it seemes otherwise to us: For our Saviour seems directly to deny the Schoole-mens assertion, when he saith, How can Satan cast out Satan? &c. Marke 3.23. &c.

[Answ. 2] Secondly, therefore Christ casts not out the Devill by Beelzebub, the Prince of the devils, as is most evident by these reasons, viz.

I. Because then a kingdome should be divided against it selfe; which is absurd, Luke. 11.17.18.

II. Because their children cast him out (as they thought) otherwise then by the helpe of Sathan,t 1.4.

III. Because hee being stronger then Sathan, cast him out by the finger of God, Luke 11.20.

IV. Because Sathan scatters, but Christ ga∣thers; and therefore Christ workes not his Mi∣racles by the helpe of Sathan, Luke 11.23.

V. Because Christ raiseth the dead unto life, which the Devill cannot doe, Nisi praestigio,u 1.5.

[Quest. 2] If there bee divine power in Christ over Sa∣than, then why doth he suffer Sathan to afflict his servants?

[Answ.] He permits it for our good, to teach us how great the power of Sathan is, if it were not re∣strained, and limited by the Lord; that know∣ing it, we may be fearefull to offend him, lest in his anger he should let Sathan loose upon us.

[Vers. 27] VERS. 27. And if I by Beelzebub cast out devils, by whom doe your children cast them out? Therefore they shall be your Iudges.

[Object.] The Papists stiffely maintaine, that the gift of working Miracles doth yet continue in the Church; and they argue thus: The Church of the New Testament is nothing inferiour to that of the old: But the Iewish Church before the comming of Christ, was the Church of the old Testament, and had the power and gift of cast∣ing out devils: Therefore the same remaineth still in the Church. The Minor is proved from this verse, where our Saviour saith: If I through Beelzebub cast out devils, then by whom doe your children cast them out? In which words hee ascribeth this gift unto the Jewes.

[Answ. 1] First, some by children here understand the A∣postles, who were Jewes borne, and had received from Christ this gift, and power to cast out de∣vils. Now if this exposition be true, yet it makes nothing for the Papists; because the Apostles had it extraordinarily.

Secondly, but I rather with Calvin thinke, that [Answ. 2] by Children are meant the Exorcising Jewes, which were before Christs time; who did cast out Devills among them, pretending an ability to doe this worke in the name of God (and so the Jewes did conceive that they did it by the finger of God) whereas in truth they were all flat Sorce∣rers, and did it by vertue of a league and com∣pact made with the Devill.

Now this practise is still common with the Papists; and was frequent among the Jewes: and we reade of these Exorcists. Acts 19.13, 16. Now if any should demand from whence they sprung? Iosephus (Antiq. lib. 4. Ca. 2.) saith, that these Exorcists tooke their Originall from Solomon, to whom God gave an art against Devills for the be∣nefit of men, by certaine inchantments to asswage sicknesses, and by conjurations to put Devils to flight, binding them from returning againe; And this Art Iosephus saith remained untill his time. For he saw one Eleazarus healing those who were possessed, in the presence of Ʋespasian and his Sons and of divers others: And the manner of it was this, he put a ring to the Nostrils of the man pos∣sessed, having under the Seale thereof a root shew∣ed by Solomon, and so he drew the Devil out by his nostrils, who thereupon fell downe. Then he con∣jured him, giving him Solomons oath never to returne againe, saying a charme over him made by Solomon. And that it might be the more evident that the Devill went out of him, the Exorcist commanded him to overthrow a Bason of water, which was set there as lie went out. Now this was effected by meere conjuration: For what ver∣tue can there be in any roote, or hearbe in the world, available to command and enforce Sa∣than to depart out of a man possessed?

Thirdly, the meaning of our Saviour in this [Answ. 3] place, is in effect thus much: If I by the power of Be∣elzebub &c. that is, you have amongst you sundry Magicians, and Exorcists, who pretend and ex∣cercise the gift of casting out Devills, and you thinke they doe it by the power of God; why, then doe you not carry the same opinion of mee also? Or those amongst you who cast out devills you condemne not, neither thinke that they doe it by any compact with the Devill, but rather hold them worthy of all honour, because they are a meanes of so great a benefit unto you. And therefore it is not the thing which I doe, that ye cavill at, but it is my person, against which yee are maliciously bent: wherefore the children of Israell shall be your Judges, because in your approving of them, and upbraiding of me, your malice against me doth evidently appeare.

VERS. 29. [Vers. 29] Or else how can one enter into a strong mans house, and spoile his goods, except he first binde the strong man, and then hee will spoile his house.

It is questioned by some, whether Christs blood was given as a price of our Redemption to the

Divell, or to God? Now we say that Christ by his death, and the power of his blood hath deli∣vered us from the power of darkenesse, and hell. Colos. 1.13. which price was paid unto God to sa∣tisfie his justice, and not given unto Sathan: for God is the judge, Sathan is the Iaylor, to whom the judge did deliver us because of our sinnes. Luke 12.38. The debt wherein we stood bound, was unto our Lord and Master, and hee in Justice delivered us to the Iaylor till wee should pay all that was due. Matth. 18.34. Now this debt Christ paid, and that to God, not to the Devill: and the debt beeing once paid, the Jaylor hath no longer charge nor power to keep us in prison. This our Doctrine amongst other Arguments is proved from this verse thus: Our Saviour Christ is compared to a victorious man, that bindeth the strong man which is the Devill, and entreth by force into his house, & spoileth him of his goods, that is, delivereth them whom Sathan held as his owne proper goods, and captives in prison. Christ entred then by force, not by a price; by assaulting not by assenting; by warre, not by wages: by fettering the strong man, not by feeing him; by loosing our bands, not by giving any thing into Sathans hands. Willet Synops. fol. 1136.

[Vers. 31.32.] VERS. 31.32. Wherefore I say unto you; all man∣ner of sinne and blasphemy shall bee forgiven unto men: but the blasphemy against the Holy Ghost shall not be for∣given unto men. And whosoever speaketh a word against the Sonne of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.

[Sect. 1] §. 1. But the blasphemy against the Holy Ghost shall not be forgiven.

[Quest. 1] Concerning blasphemy against the blessed Spi∣rit, divers Questions will be made, to wit: What is the sinne against the Holy Ghost?

[Answ. 1] First, some of the Ancients call it finall impeni∣tency, some hatred of all Christian, and brotherly love, and some, desperation of mercy. But these are improperly called blasphemy.

[Answ. 2] Secondly, that sinne whereby the essence and person of the Holy Spirit is hurt, or blasphemed, certainly is not this irremissible sin, and blasphe∣my: for many Sabellians, Eunomians, and Macedo∣nians, Heretickes, at first spake wickedly of the ho∣ly Spirit; and denied his Deity, but afterwards repenting found mercy, and obtained remission of sinnes.

[Answ. 3] Thirdly, neither is this unpardonable blasphe∣my, a simple Apostacy from a knowne truth: be∣cause hope of pardon is not denied to these Apo∣states, neither is the gate of mercy eternally shut against them, if they wil but repent. This appeares from our Saviours prayers, Father lay not this sinne to their charge, and yet these for whom he prayes had called him Devill, had said he had an uncleane spi∣rit, although they were convinced of his Doctrine and divine workes. I argue hence thus, Those who commit unpardonable blasphemy against the Ho∣ly Ghost, are not to be prayed for:

But Christ prayed for those who spake evill of him, and his Doctrine, and workes, against their consciences.

Therefore these had not committed that un∣pardonable sinne; and consequently might have obtained mercy, if they had but repented. [Answ. 4]

Fourthly, Augustine, (serm. 11. de verbis Apost.) saith, it is Impugnatio finalis agnitae veritatis, a finall opposing or resisting of a knowne truth, Our Di∣vines more largely and clearely define it thus: Blasphemy against the Holy Ghost, is an universall apostacy, and totall relapse, inseparably conjoyned with an hatred of the truth. Or thus, it is a deniall and oppositi∣on of a knowne truth concerning God, and his will, and workes, of which truth the conscience is convicted, and which denying and impugning thereof, is done of set purpose and with deliberation. We have an example hereof in the Emperor Iulian, who was a learned, and an eloquent man, and a professour of the Religi∣on of Christ, but afterwards fell away and turned Apostate (and hence is called Iulian the Apostate) and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians, hee was thrust into the bowels with a dart, no man then knew how; which dart he pulled out with his owne hands, and presently blood followed, which hee tooke in his hand (as it gushed forth) and flung up into the Ayre, saying Ʋicisti Gallilae, vicisti: O Ga∣lilean, (meaning Christ) thou hast now conquered me: and so ended his dayes in blaspheming of Christ, whom he once professedw 1.6.

Why is this unpardonable blasphemy, called [Quest. 2] the sin against the Holy Ghost?

First, not because the Holy Spirit may bee of∣fended, [Answ. 1] and the sinne not reflect upon the Father, and Sonne: for he who sinnes against the third person, sinnes also against the first, and second, from whom he proceeds.

Secondly, it is the sinne against the Holy Ghost, [Answ. 2] because the manifestation of spirituall, and super∣naturall truth is a divine worke, which worke is immediately wrought by the Holy Spirit: and therefore although they who wittingly, and willingly oppose this truth; sinne against all the persons of the blessed Trinity, yet after a more singular manner, they sinne against the Holy Ghost: because they blaspheme his proper and immediate worke in their minds, and maliciously impugne and resist his proper grace and power. Thus I say it is called the sin against the Holy Ghost, because it is against the operations of the Spirit, which are three, namely,

I. To enlighten the Minds with the light of the Gospell: and hence it is called the Spirit of Revelation. Ephes. 1.17.

II. To perswade the Mind to receive and em∣brace those truths which are revealed by the Go∣spell; Heb. 6. for this is to receive the know∣ledge of the truth.

III. To worke in a man a certaine perswasion of the goodnesse of those things, which he beleeves and this is to taste the good word of God. And therefore the sinne against the Holy Ghost is a contumellous, and reproachfull rejecting of the

Gospel, after that a mans mind (by the blessed Spirit) is supernaturally perswaded of the truth, and goodnesse of this word, and will of God, laid downe in the Gospel.

[Quest. 3] Why is this sinne against the Holy Ghost, cal∣led unpardonable, or a sinne which cannot bee forgiven?

[Answ. 1] First, not because it exceeds in greatnesse, blasphemy against the Father, and the Sonne.

[Answ. 2] Secondly, nor because the Father and the Son, are lesse then the Holy Ghost: For all the three Persons are coeternall, and coequall.

[Answ. 3] Thirdly, neither because the greatnesse there∣of exceeds, either Gods mercy, or Christs merit. For both are infinite; the mercy of God is a∣bove all his workes; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or price laid downe by our Saviour, is of infinite value and [Answ. 4] worth. Neither,

Fourthly it is called unpardonable, because it is more difficultly pardoned, then other sinnes are: For every sinne is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a breach of Gods Law; and therefore he can pardon (if he plea∣seth) the greatest as well as the least. Nor,

[Answ. 5] Fifthly, because it is an inexcusable sinne: for in many other sinnes, men are altogether left without excuse, which yet are frequently pardo∣ned upon their repentance.

[Answ. 6] Sixthly, but it is called a sinne, which cannot be forgiven; because simply all remission is de∣nied unto it; neither did any man ever obtaine pardon that committed it, nor ever shall. And that for these reasons; to wit,

I. Because such are punished by God, with such a finall blindnesse of mind, and hardnesse of heart, that they can never returne, either to themselves, or unto God, by true and unfained repentance: and therefore being excluded, and debarred of repentance, they must necessarily be denied remission; because no penitencie, no pardon. Hence Saint Iohn forbids us to pray for such an one, because it is impossible for such to be renewed by repentance, Heb 6.5.

II. Because such reject the only meanes of sal∣vation; as the sicke man, who will not be cured: For as that disease is incurable, which doth so take away, or destroy the power of nature, that neither the retentive, nor concoctive facultie can doe their duties; So there is no cure for him, who rejects the balme of Gilead, no water to wash away his sin, who tramples under his feet the blood of the Covenant, and despiseth that all healing Iordan,* 1.7 and cleare-purging, and white-washing Fountaine; no sacrifices to take away his transgressions, who crucifieth unto himselfe the Lord of glory; and despiseth that inestimable sacrifice offered up by him; yea, there is no name for him to bee saved by, who blas∣phemes the name of the onely Mediator, and Redeemer, Iesus Christ our Lord.

III. Because God in his justice will not suffer, that his holy Spirit, which is the Spirit of truth, should be taxed with lying and falshood; which is the direct sin of those, who commit this un∣pardonable offence.

IV. This sinne is called irremissible, because it so casts them into the power of Sathan, that they can never returne from that captivity and bondage: For as the Saints, and faithfull have the testimony of the Spirit, which assures them that they belong unto God, not unto Sathan: So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences, that the Devill holds them, and will hold them unto the end: Now that testimony given unto the Saints, may bee called the seale of the Spirit; and this given unto these blasphemers, the signe, or Character of Sathan.

How many things concurre to the making [Quest. 4] up of this sinne against the Holy Ghost, or how many things are required in him, who commits it?

First, three things concurre to the making up [Answ. 1] of this sinne: namely,

I. Abnegatio veritatis, a deniall of the truth against knowledge and conscience.

II. Apostasia universalis, an universall apostacy, and falling away from Christ; and not some par∣ticular sinne committed against the first, or se∣cond table of the Law.

III. Rebellio, a rebellion, arising from the ha∣tred of the truth, conjoyned with a tyrannicall, sophisticall, and hypocriticall opposing thereof, both in the doctrine, and profession thereof. Hence it appeares,

Secondly, that in him who commits this sin [Answ. 2] unto death, it is necessary there should be these foure things: to wit,

I. Hee must have a knowledge of that truth•• which hee opposeth: Hence every sinne (though never so great) committed of ignorance is ex∣cluded: yea, although it arise from a certaine malice against the Sonne of man himselfe, as did that sinne of Pauls, in persecuting his mem∣bers: For blasphemy against the Holy Ghost cannot be forgiven, but that great sinne (arising from an ignorance of the truth) committed a∣gainst the Sonne of man, was pardoned, 1 Tim. 1.13.

II. It is necessary, that this knowledge of the truth doe not onely swim in the braine, but so sinke into the heart, that there be a full and deli∣berate assent to the truth: And hence all sinnes are excluded, which are not committed and acted, of set purpose, and out of deliberation, against the knowne and acknowledged truth; For blasphemy shall never be forgiven, but sinnes suddenly fallen into, may be pardoned; as wee see by Davids transgressions, Psalme 32.5. &c. and 51.

III. It is requisite that this knowledge which is opposed, bee not acquired by study meerely, or by strong and undeniable arguments or prin∣ciples; but by a supernaturall perswasion of the Holy Spirit. Hence then all sinnes are exclu∣ded which may be in a Gentile, or any man sim∣ply Atheisticall; as the obduration of Pharaoh, the presumption of Manasses, and the finall im∣penitencie of the wicked: For the sinne against the Holy Ghost, presupposeth the operation of the Holy Ghost in the heart; and therefore can∣not be pardoned: but there may be obduration, presumption, gloriation in sinne; yea, finall

impenitencie in those, who never were made partakers of any such grace, or light, or know∣ledge, or operation of the Spirit: and therefore if any such would but repent as Manasses did, they should be pardoned as he was.

IV. It is necessary that this perswasion bee not only of the truth of the word, but of the goodnesse thereof also: when wee perswade our selves, that the Gospel is true; yea, that it is good in it selfe, and so good, that happy shall we be, if wee receive and obey it, but miserable if we reject and sleight it. Hence the sinnes of hy∣pocrites, and all formall Professors, (who have onely some knowledge of the truth, and make only some out-side shew of Religion, but are not affected with the goodnesse, and sweetnesse thereof) are excluded from blasphemy, which never can be forgiven; for those may repent and find mercy; but this blasphemer cannot.

[Quest. 5] How many things are included in this sinne, against the Holy Spirit?

[Answ. 1] First, it includes not onely a contempt, and neglect of the Gospel, but also a rejecting there∣of: yea,

[Answ. 2] Secondly, it containes a contumelious, and re∣proachfull rejecting of the Gospel, which is cal∣led the trampling of the Sonne of man, and the blood of the Covenant under feet, as an impure thing. Now under this particular are compre∣hended malice, hatred, blasphemy, and persecu∣tion; and hence these Apostats are called Ad∣versaries, Heb. 10.27. From blasphemy then by this particular are excluded, all back-sliding, and denying of Christ, and sinnes of presump∣tion; which arise either from infirmity, or passion: For Peters denying of his Master may be called properly Apostacie, but not properly blasphemy; because it proceeded from weakness, not from malice.

[Answ. 3] Thirdly, it includes a contumelious rejection of the Gospel against knowledge, Hebr. 10.26. whereby are excluded sinnes of malice, which spring from ignorance, as Pauls did.

[Answ. 4] Fourthly, it comprehends a contumelious re∣jection of the Gospel against conscience; which Paul cals voluntariè, to sinne willingly; And hereby are excluded sinnes arising from carelesnesse, or presumption, or a perswasion of impunity, or from a sleepie conscience, as the sinnes of Ma∣nasses did.

[Answ. 5] Fiftly, it includes a voluntary contradiction, and opposition, of the internall, and supernatu∣rall worke of the Spirit, Heb. 10.23; for this is to reproach the blessed Spirit, and the grace of the same.

[Quest. 6] How doth the greatnesse of this sinne of blas∣phemy appeare?

[Answ.] It appeares by a serious consideration, and view of the nature thereof. Here then observe,

First, of all other sinnes this harmes nature most; because none casts men so farre from par∣don, as this doth, which utterly takes away re∣pentance, the only way unto salvation: As that is reckoned the greatest sicknesse, which doth not only deprive a man of health, but also debars, and shuts the doore against all meanes unto health.

Secondly, of all other sinnes, this is the most grievous, by reason of the hurt it doth; and of all other the most abominable, by reason of the defect of excuse: For it takes away all excuse from men, and makes them inexcusable: They cannot excuse themselves by ignorance, because their sinne was against knowledge; nor by infir∣mitie, and weaknesse, because their consciences will tell them, that they sinned out of obstinate, and wilfull malice. And therefore these mitiga∣tions, and extenuations of ignorance and weak∣nesse being taken from them (which other great sinners may plead) their judgement certainely shall be the more grievous, and insupportable.

Thirdly, of all other sinnes, this harmes the will, and mind most; for it makes a man unable to worke the workes of uprightnesse, and holi∣nesse. That sicknesse is the most dangerous, which doth so infect, and corrupt the taste, that it makes the sicke man refuse all good meat and medicine: yea, this sinne doth not onely disina∣ble a man from doing good, but makes him de∣cline from the right rule, and disorder, and de∣prave himselfe more and more: for they sinne not only simply, out of malice, but out of ma∣lice, and that de industria.

What are the remedies against this sin, or ra∣ther, [Quest. 7] the meanes to preserve us from it?

First, let us watch against all sinne; yea, against [Answ. 1] all beginning of evill, Ephes. 4.27. Hebr. 3.11. As those who feare the plague, fly farre from the house infected therewith.

Secondly, let us highly prize the presence, and [Answ. 2] grace, and operation of the Spirit; for if wee so doe, then we shall not reject him; neither be rejected by him; but if wee contemne, and de∣spise him▪ then he will give us over unto strange delusions, 2 Thess. 2.10, 11.

Thirdly, let us learne to esteeme and value [Answ. 3] Christ above all things; and then wee shall not sleight the Gospel, but thinke it a joyfull, and blessed message.

Fourthly, if (with Peter) wee have fallen, [Answ. 4] then let us with him labour speedily to recover our selves: As the most deadly poyson becomes not mortall, if it be suddenly evacuated, or pur∣ged out, or vomited up: So the greatest sin be∣comes not damnable, if by and by with teares and sighes, wee repent us of it.

Fifthly, while our spirits are something soft, [Answ. 5] and mollified, with the sight and sense of our sins; and while the Spirit of God workes in our hearts by his good motions; let us pray fervent∣ly unto our God, to pardon our by-past sinnes, to plucke us out of the dominion, and power of sinne, and Sathan, and to preserve us from all sins for the time to come.

§. 2. Neither in this world, nor in the world to [Sect. 2] come.

Who are confuted by these words? [Quest. 1]

The Sadduces, [Answ.] who denied the immortality of the foule, and affirmed, that there were nei∣ther Spirits, nor Angels (Orig. contra Cels.) Non ag∣noscunt se Seculum nisi praesens, that is, they acknow∣ledged not a time to come, when there shall be a Resurrection: Although our Saviour saith here:

Neither in this life, nor in the life to come; whereby is intimated, both the immortality of the soule, and the Resurrection of the body. Hence by the Iewes these Sadduces were called Menaim, or Probrosi, contentious, or calumnious: Gabia, the sonne of Pesisa, reasoneth against the Sadduces thus,x 1.8: Si quod non fuit, id fuit; Ergo, quod fuit erit. That is, if that which was not, was: Ther∣fore, that which was, shall be. He meant, if God created, and made the world of nothing, may he not make our bodies of something againe?

[Object.] Bellarmine strongly presseth this place for the proofe of Purgatorie, arguing thus; Blasphemy against the Spirit shall not be forgiven, neither in this world, nor in the world to come: Therefore some sins shall be forgiven in the next world, by the pray∣ers, and suffrages of the Church. But this re∣mission is neither obtained in heaven, nor in hell; Ergo, it is in Purgatory; and therefore there is a Purgatory, Bell. de purgat. lib. 1. Cap. 1. loc. 1. ex novo Testam.

Because this objection is abundantly answe∣red by our men, I may be the shorter in the an∣swer of it: I referre the Reader to Amesius. Bell. enervat. tom. 2. pag. 197. 198. and Chemnitius, exam. part. 3. pag. 135, 136. Arg. 7. and Hill. of the knowledge of the true God, pag. 387. 388. & Pa∣reus, s. And because this place is urged by the Rhemists, upon Matth. 12. §. 6. I therefore re∣ferre the Reader to venerable Fulke, and Cart∣wright upon the place; onely entreating him to observe, that this is no Categoricall Argument, but only an Enthymeme, in which the Antece∣dent is Christs (and therefore most true) but the Consequent will appeare to be most false.

[Answ. 1] First, that which is fully paid, and satisfied, is not remitted; But the Papists say, that by Pur∣gatory paines the debt is paid, and Gods justice satisfied; and therefore sinnes are not remitted in Purgatory. It is one thing to pardon an of∣fence, and another to punish it: and therefore if sinnes be punished in Purgatory, as they say, then how are they pardoned? It is one thing fully to satisfie a debt, another freely to remit it; for how can he be said to remit a debt, which makes the debter pay the utmost farthing; as they say the soules in Purgatory doe? Now this place speaking not of a paying, but of pardoning; not of recompensing, but of remitting (It shall shall neither be forgiven in this life, nor in the life to come) belongs not at all to their Purgatory, where men satisfie Gods justice (as they wickedly say) to the full; and wherein (for the time) men are extremely tormented; the paines thereof being (as some of them say) equivalent to the paines of hell, for the time. And therefore by this their Argument, instead of raising the fabricke of Purgatory, they have razed the foundation; as ap∣peares thus: The scope of their Objection is to prove, that the sinnes of beleevers are remitted in the world to come; now to remit, and to punish are opposites, as Chrysostome, (Hom. de poen. & confes.) saith, Nemo remittit, qui punire vult; and therefore if the sinnes of the faithfull be remit∣ted, and pardoned in the world to come (as they would prove from this place) then undoubtedly they are not punished in the world to come. And thus instead of confirming, they have confuted, instead of planting, they have plucked up Pur∣gatory by the roots; for to deny that soules are punished in Purgatory, is to deny Purgatory it selfe.

Secondly, by this world, is meant a mans life [Answ. 2] time in this world, from the birth to the dying day; and it is certain, that in this time sins may be remitted: the world to come, is after this life is ended; but a mans sins may be remitted at the hour of death: And therefore by a Synechdoche it may be true, that sins are also remitted in the other; because the hour of death is the beginning of that other world. The sense and meaning of this place therfore is, That the sin against the ho∣ly Ghost, is neither remitted in life nor death: Now according to this exposition, the place ma∣keth nothing for Purgatory at all.

Thirdly, or by the world to come, may be [Answ. 3] meant (as is generally understood) the world succeeding this: and so answereth to the world present, as Mark 10.30. They shall at this present receive an hundred-fold, and in the world to come, life everlasting. Wherefore, Purgatory being imagi∣ned to be now present, it cannot be taken to be∣long to the world to come. And so also, Ephes. 1.21. and Heb. 6.5. the world to come is taken for the world which shal be after this is ended, (Wil∣let Synops. fol. 405.) yea the Papists, I think, are not able to produce one place of Scripture, to prove, that by the world to come, is meant, the time betwixt death and the day of judgement; but alwaies either for the last day, or the eter∣nity which is after that day, Luke 20.35. And thus Augustine (de Civit. Dei. lib. 21. cap. 24.) by the world to come, in this place, understands the day of the Resurrection. And Damascene also (de or∣thod. fid. lib. 2. cap. 1.) saith, Aeterna vita, & aeternum supplicium futurum seculum ostendunt. And thus, This world, is taken for the distance of time, to the end of the world: and, The world to come, for that eternity which shall begin after Christs second comming. And according hereunto, there shall be two times, in which, sins are pronounced re∣mitted; to wit, this world, by the preaching of the Gospel to the repentant; and that to come, when Christ shall confesse with his own mouth, before Gods Angels, to whom they are remitted, and by which remission they are made truly bles∣sed; for that remission to come, shall be a confir∣mation of this present: and those which are not remitted here, neither shall there be so pronoun∣ced. Wherfore, from this speech of our Saviours, this Argument is gathered from the Antithesis; If the sin against the holy Ghost, be neither re∣mitted in this world, nor in the world to come; then other sins are remitted, both in this and the other; or at least, either in this or in the other. But it is not remitted in the other, because it is not remitted in this, as hath been said: It fol∣loweth therefore, that other sins are remitted, both in this, and in the other. Now in this sense, this place doth not onely not make for Purgato∣ry, but also repugneth it. For these two remis∣sions (in this world, and the world to come) are con∣joyned,

and one is not separated from the other. Chrysostome expounding this place, together with this partition of time, saith thus; Amongst men,

I. Some shall be punished for their sins, both here and there; as the Sodomites.

II. Some onely in this life present; as the Co∣rinthian fornicator.

III. Some onely in the life to come; as the rich glutton.

IV. Some in neither, as the Prophets, and Apo∣stles. And from this partition he infers, that the meaning of our Saviour is, That the sin against the holy Ghost is so grievous and horrible, that they which commit it, shall feel the judgement of Gods wrath, both here, and in the world to come; which hapneth not to all, who commit o∣ther sins. Certainly, they which with a set pur∣pose deny the known truth, against their consci∣ences, feel a hell of torments in their consciences in this life, at some time or other, if not alwaies; and in the life to come, their pains shall be ex∣quisite, and unspeakable, in the most rigorous manner. And therefore, from this place nothing can be gathered for their Plutonicall, rather than Platonicall Purgatory.

[Answ. 4] Fourthly, it follows not, the sin against the ho∣ly Ghost shall not be remitted in the next world; therefore other sins shall: no more than this fol∣loweth, which Christ saith, I will not drink hence∣forth of this fruit of the vine, untill I drink it with you in my Fathers kingdom, Mat. 26.29. That therefore he did drink of other things, because he did not drink of the vine. For it is a most foolish absur∣dity, from two Negations to infer an Affirmati∣on: as for example, Saint Peter neither in this life, nor in the life to come, shall be made an Angell: therfore some Saints in the life to come shall be made Angels. Now Bellarmine would ju∣stifie this Argument, by that example, where Christ saith, My kingdom is not of this world: And Pilate inferreth thereupon, Art thou a King then? where an Affirmation is concluded out of the Negative. To this Doctor Willet (Synops. f. 405.) answers, That the reason is not alike, except Bel∣larmine will reason as Pilate did, Thy kingdom is not of this world, Therfore thou hast a kingdom. So, Blasphemy shall not be forgiven in the next world, Therefore there shall be Blasphemy then. Thus he might have concluded truly (and thus he should have concluded, if he would reason as Pilate doth) for in hell there shall be Blasphemy.

[Answ. 5] Fiftly, it follows not, some sins shall be for∣given in the other world; therefore in Purgato∣ry. For many have thought, that sins shall be forgiven after this life, and yet not in Purgato∣ry neither. Thus Origen imagined, that after some long and grievous torments, both the sins of the devils and of wicked men should be remitted: And the Chiliasts thought, that after a thousand years, from the day of judgement, all should be pardoned: yea Augustine (lib. 6. contr••. Iul. cap. 5.) thought, that in the day of judgement, some sins should be forgiven. And therefore Purgatory is not necessarily concluded from the remission of sins after this life.

[Answ. 6] Sixtly, by this reason of Bellarmines, it may be concluded, that mortall sins shall be remitted in the world to come, because Christ onely excepts the sin against the holy Ghost: but this the Pa∣pists will not grant, and therefore why should we grant the other?

Seventhly, from a particular Negation (con∣trary [Answ. 7] to all Rules of Logick) they infer an uni∣versall Affirmation. If the sin against the holy Ghost shall neither be remitted in this life, nor in the life to come: Then (say they) all the tem∣porall punishments of all sins, which are not here fully paid, shall be paid and satisfied by the faith∣full in the world to come. The meaning whereof is, temporall punishments are due unto the faith∣full for their sins, part of which punishment they suffer in this life, and the remainder in the life to come. The Argument is cast in the same mould with this. Socrates, or Solomon is no fool; therfore all men are wise: and he is a fool, and not wise, who admitteth of such Arguments. Sadeel. ad∣ver. hum. satisf. object. pag. 247.

Eightly, Bellarmine argues, A subcontrariis, and [Answ. 8] yet doth not observe the Law of Subcontrarieties; from which the force of the conclusion should follow. As for example,

I. Some sinne is not remitted: Some sinne is remitted.

II. Some sinne is not remitted in this life:

Some sinne is remitted in this life.

III. Some sinne is neither remitted in this life, nor in the life to come.

Some sinne is remitted both in this life, and in the life to come. Now these are contraries, and concluded according to the Rules of Art. But the Papists conclude thus; Some sinne is neither re∣mitted in this life, nor in the life to come. Therefore some sinne is not remitted in this life, but in the life to come. Where the er∣rour is so plaine, that a fresh man can tell, that it doth not conclude aright. For to a double negati∣on should be opposed a double affirmation; wher∣as they oppose onely one. As if a man should ar∣gue or conclude thus.

Some neither love God in this life, nor in the life to come. Therefore

Some shall love God in the life to come, which love him not in this life. This followes not.

Our Saviour rather argues thus, Some sinnes (namely, those committed against the Holy Ghost) shall neither be forgiven in this life, nor in the life to come. But some sinnes shall bee for∣given both in this life & in the life to come: that is all the sinnes of all the faithfull; for they are pardoned here, and they shall be pronounced and declared to be remitted at the day of judgment. Scharpius de purg. p. 544.

Ninthly, Purgatory being an Article of their [Answ. 9] faith should not be collected from a certaine ob∣lique kind of reasoning, but from the direct, plain and expresse words of Holy writ, And therefore this place is ill brought for the proofe of Purga∣tory.

Tenthly, our Saviour in this place speakes, De [Answ. 10] culpà of the remission of sinne: And therefore Bel∣larmine is here guilty of the Sophisme called Igno∣ratio elenchi applying it onely to the punishments

of sinne, and that temporall. Christ saith that the sinne or fault cannot be remitted in the world to come. Iohn 3.18. And the Romanists doe not much op∣pose it. And therefore this place which speakes onely of the remission of the sinne, is injuriously, produced for the proofe of the Remission of tem∣porall punishment.

In the place alledged, Iohn 3.18. Our Saviour saith, Hee that beleeveth, is not condemned, but hee that beleeveth not, is condemned already. Upon which place the Rhemists give this note, that he that beleeveth shall not be condemned either at the houre of death, or day of judgment: from which place I reason thus, Every man either dieth in faith or without faith: If he die in incredulity, he is con∣demned, and there is afterwards no hope: if in faith, hee is freed from condemnation and entred into life, and so consequently delivered from his sinnes: Therefore in this life onely wee obtaine remission of sinnes, because faith is onely of this life, whereby our sinnes are remitted. Willet. Sy∣nops. 405.

[Answ. 11] Eleventhly, the meaning of these words, shall neither be forgiven in this life, nor in the life to come, is, shall never be forgiven world without end, as is plaine, from Luk. 12.10. and Mark. 3.29. He that blasphemeth against the Holy Ghost hath never for∣givenesse. Marcus alijs verbis candem sententiam expres∣sit. (August. de verb. Dom serm. 11.) St. Marke ex∣presseth in other words the selfe same thing that S. Matthew doth: although this Evangelist useth more words for the greater Emphasis, according to the usuall and old custome of the Jewes. Saint Matthew was an Hebrew, and the Hebrewes were not content to say, In seculum for ever, but in Seculum & seculum, for ever and ever, that is, alwaies. So here, neither in this world, nor in the world to come; that is, never as St. Marke expounds it, Mark. 3.29: yea according to the exposition of St. Matthew him∣selfe in this place: for verse 31. he saith. Blasphemy shall not be forgiven, that is, at all: and then he ad∣deth in the verse following, neither in this world nor in the world to come; so that not to be forgiven in this world, or the next, is not to be forgiven at all. Bellarmine opposeth that which we say, that Mat∣thew is to be expounded by S. Marke; but I omit his exceptions, entreating my Reader, if he desire to see them both proposed and solved to looke upon Scharpius de purgat. pag. 544.

[Vers. 33] VERS. 33. Either make the Tree good, and his fruit good: or else make the Tree corrupt and his fruit corrupt: for the Tree is knowne by his fruit.

[Object.] The Rhemists object this place for the proofe of free-will thus: It is in a mans owne free-will and election, to be a good Tree, or an evill, to bring forth good fruit or bad: for our Saviour here saith: either make the Tree, and fruit good or bad.

[Answ. 1] First, from this place they might as well prove that a man hath wings, to fly whether hee will, as free will to doe what good he will: for the plaine meaning of our Saviour is no more then this, to wipe away the blasphemy wherewith the Pharisees went about to charge him; and declareth by this phrase, that his miracles (as the fruits) being even by their own judgment unreprovable, himself (as the tree) ought not to be condemned: And therefore they should either justifie him with his miracles, or else condemn him and them together.

Secondly, this verse doth not onely not confirm [Answ. 2] free-wil, but doth also confute it; because it affirm∣eth that by Nature, we are all corrupt and naugh∣ty trees: but this followeth more plainly in the next verse.

VERS. 34, 35. O generation of Vipers, how can ye, [Vers. 34, 35.] being evill, speak good things? For out of the abundance of the heart, the mouth speaketh. A good man out of the good treasure of the heart, bringeth forth good things; and an evill man out of the evill treasure of his heart, bringeth forth evill things.

§. 1. O generation of Vipers. [Sect. 1]

What resemblance was there between the Vi∣per, and the Iews, or Pharisees, that our Saviour here calleth them, A generation of Vipers?

Chrysostom (s. Mat. 3.) answers, [Quest.] that they are fit∣ly termed Vipers, in regard of a three-fold proper∣ty, which is common to them with Vipers; namely,

First, when the Viper hath bit a man, [Answ.] by and by she runs unto the water: which if she finde not, she dyeth by and by. So the Iews, having com∣mitted many great & grievous sins, run unto Bap∣tisme, that thereby (after the manner of Vipers) they may escape the danger of death.

Secondly, as the nature of the Viper, is to break the bowels of his dam, and so to be brought forth: so the Iews, persecuting daily the Prophets, did therby kill their Mother, to wit, their Church and Synagogue.

Thirdly, as the Ʋiper outwardly seemes faire, and speckled, as though she were painted, but in∣wardly is full of poyson: So the Scribes and Pha∣risees did without counterfeit, and faine a shew of holinesse, but did carry within the poyson of maliciousnesse, and the venome of wickednesse.

§. 2. How can ye that are evill, speake good things? [Sect. 2]

It is questioned betwixt us, and the Papists; [Argum.] whether a man can doe any thing that is good of himselfe, and by the power of Free-will, or whether there be in man Free-will, or not? wee affirme the negative, and confirme it from this verse thus,

If any worke, which proceeds from the meere Free-will of man be good, then it will follow that a man may doe some good thing of him∣selfe. But the latter is false. Therefore also the former. The necessity and truth of this conne∣xion is manifest; for all grant, that to be done by man, which is done by Free-will, and so op∣pose Free-will to grace. And therefore it is ne∣cessary, that that which doth not proceed from grace, should proceed from Free-will; that is, from man by the power of his will.

The Consequence is easily proved, from these two verses, Oh generation of Vipers, how can yee speake good things, when yee your selves are evill? (that is, as Lyranus interprets it) yee being filled with

malice, and envie against me, cannot speake any good of me:) The good man out of the good treasure of his heart, bringeth forth good things; and the evill man out of the evill treasure of his heart bringeth forth evill things; Anselm upon these words hath this Observation, or Exposition: Quomodo bonus homo non possit proferre mala, nec malus bona; sic non possit Christus mala, nec diabolus bona opera facere: As the good man cannot bring forth evill things, nor the evill man good things; So Christ can doe no bad workes, nor the Devil any good. Reade further for the proofe hereof, Mat. 7.16, 17, 18, 19. and Luke 6.43, 44. From whence plainely this Argument may be drawne. No cor∣rupt and evill tree can bring forth good fruit. But every man by nature, is a corrupt, and evill tree (being the child of wrath, and infected with sinne) And therefore, no man by nature, or by the onely power of his Free-will, is able to bring forth good fruits.

[Sect. 3] §. 3. A good man out of the good treasure of his heart, bringeth forth good things.

[Quest. 1] What is a good thing, or a good worke?

[Answ.] Good workes are generally thus described: They are actions externall or internall, conformable, and agreeable to the will, and to the Law of God: But from this verse, they may be thus defined: They are workes which flow and proceed from a dis∣position of vertue: For the good man, out of the good treasure of his heart, bringeth forth good things.

[Quest. 2] How many things are required unto a good worke?

Three things are required, viz,

• ... [Answ.] First, a good beginning, that is, the will well disposed, and working out of true vertue: For goods fruits cannot spring, but from a good tree, verse 33.
• Secondly, a good matter, or object; that is, something which is commanded by God: for otherwise, it will bee but will-worship, as Matth. 15.6. In vaine doe they wor∣ship me, teaching for doctrines, the commandements of men.
• Thirdly, a good end; that is, the glory of God, and those things which tend to his glory, 1 Corinth. 10.31. And thus if we de∣sire to approve our selves to bee good men by our good fruits; we must labour that,
• I. Our wils may be rectified, and right∣ly disposed. And,
• II. That our workes may be moderated, according to the word of God, in regard of the matter of them. And,
• III. That our end in all our good workes may be, that God may be glorified in us, and by us.

[Verse 36] VERS. 36. But I say unto you, that every idle word that men shall speake, they shall give account there∣of, in the day of Iudgement.

[Object.] Bunderius a Papist, from this place would prove Purgatory, thus. Men at the day of Iudge∣ment, shall give an account for every idle word which they have spoken. Now which is this day of Iudgement? certainely, that day which comes presently after death; according to that of the Apostle; It is appointed unto all men once to die, and after death comes Iudgement. Therefore, in that day after death, men shall give an account of those things, which have beene culpa∣ble, and worthy of reprehension in them, and which must bee expiated by temporall punish∣ments: now in what place can this be but only in Purgatory. His meaning is this: As soone as ever men die, they shall give an account for their veniall, and lesse sinnes, which they have not satisfied, nor suffered for on earth; and those shall be purged by the paines, and penance of Purgatory flames.

First, Sophister-like he concludes, that which [Answ. 1] hee proves not; or hath that in the conclusion, which is in neither Proposition. For to me hee seemes to argue thus.

We must give an account for all our small sins [Answ. 2] at the day of Iudgement: But this day of Iudge∣ment, is the time which followes presently after death. Therefore there is a Purgatorie, perhaps to punish such a Logician (as hee is)

Secondly, wee grant, that by and by, after death, there is a particular judgement of God, wherein every one shall give an account of those things, which he hath done in the body.

Thirdly, by the day of Iudgement, both Fran∣ciscus [Answ. 3] Lucas, and Gorranus, and divers others un∣derstand the last day, and generall Iudgement; and some leave it doubtfull. Sa: Iudicij scilicet particularis in morte, vel universalis; that is, by this Iudgement, is either meant the particular Iudge∣ment presently after death, or the general Iudge∣ment at the last day. Now wee need not greatly care, which of these say true; for if the last day be here understood, then Bunderius his Ar∣gument (or Sophisme rather) is absurd; for there will bee no Purgatory after the day of Iudgement: But if wee leane unto those, who hold the place doubtfull, then it will prove but an uncertaine Argument; and consequently not an Argument of faith, nor to build an Article of faith upon, as Purgatory is to them.

A question may hence be demanded, [Quest.] whether every sinne be mortall of its owne nature, or not?

Although it be true, [Answ.] that all sinnes are not e∣quall, but one greater then another; and although also it be true, that in a good and godly sense, some sinne may be termed mortall, and some ve∣niall; which yet may more fitly be called sins regnant, and not regnant; yet it is most true, that every sinne is mortall of its owne nature, and only veniall, by way of Gods free accepta∣tion, and mercy, for his owne names sake, and merits of his deare Sonne our Lord Iesus; as appeares by these reasons.

First, because our Saviour here saith, that wee must give a straight account of every idle word, in the generall day of Iudgement; and this is certaine, because every idle word is flatly a∣gainst the Law of God; and yet these idle words

are those sinnes, which they call veniall. And therefore this is a truth, that all sinnes are mor∣tall, that is, against the Law of God.

Secondly, because the Rhemists (Rhem. in 1. Iohn 3.4.) confesse in plaine termes, that every sinne is a swarving from the Law of God. For doubtlesse, that which swarveth from the Law, is truely said to be against the Law, but not agree∣able to the Law.

Thirdly, because the famous popish Friar, and Romish Bishop Iosephus Angles (in 4. sent. pag. 215.) teacheth the same doctrine in his booke, dedicated to the Pope himselfe: His words are these; Omne peccatum veniale est al cujus legis transgressio. Patet, quia omne veniale est contra rectam rationem, & agere contra rectam rationem, est agere contra legem naturalem, praecipientem non esse a regulà rectae rationis deviandum. Every veniall sinne is the transgression of some Law. This is cleare, because every veniall sinne is against right rea∣son, and to doe a thing against right reason, is to doe it against the Law of nature, which com∣mandeth us, not to depart or swarve from the rule of right reason. Thus every veniall sin is a∣gainst right reason, and against the Law of na∣ture, which is given to every one in his creation, or in his birth and nativity. Of this same opi∣nion is Durandus, (in 2. sent. dist. 42. q. 6.) and many of the Schoolmen, Iosephus Angles in 2. sent. pag. 275. and Fisher the Bishop of Rochester, (Ros∣sensis, Artic. 32. advers. Luth.) and Bellarmine una∣wares confesseth the same against himself. (Bellar. com. 1. pag. 84.) If the Reader would see the seve∣rall testimonies and words of the fore-quoted Authors, and this Argument cleerly handled, let him reade Master Bels Challenge, pag. 81, &c. unto 86.

Fourthly, Gerson (de vita spiritual. lect. 1. part. 3. in 1. corol.) hath these words; No offence of God is veniall of its own nature, but only in respect of Gods mercy, who will not de facto, impute every offence to death, though he might do it most just∣ly. And so I conclude, that mortall and veniall sins, as they be such, are not distinguished intrin∣secally and essentially, but onely in respect of Gods grace, which assigneth one sin to the pain or torture of death, and not another. This Gerson (who thus writeth) was a famous Popish Bishop, and a man of high esteem in the Councell of Constance; and if his words be well marked, they are able to confound the Papists, and to confirm the point delivered by us. For

I. He telleth them plainly, that every sin is mortall of its own nature. And

II. That no sin is veniall, save onely in respect of Gods mercie. And

III. That God may (Iustissimè) most justly condemn us for the least sin we do. And

IV. That mortall and veniall sins are the same intrinsecally, and essentially, and differ but accidentally, that is to say, they differ in accident, but not in nature; in quantity, but not in quality; in mercie, but not in deformity; in the subject, but not in the object; in imputation, but not in enormity; save onely, that the one is a greater mortall sin, than is the other.

Fifthly, because the least offence that can be imagined, remaining eternally in respect of the stain and guilt of it, though not in act, as do all sins unremitted, must be punished eternally: for else there might some sinfull disorder, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remain not ordred by divine justice. Now wher∣soever is eternity of punishment, there is an ever∣lasting expelling, and excluding from eternall life and happinesse: and consequently every of∣fence that eternally remaineth not remitted, ex∣cludeth from eternall glory, and happinesse, and is rightly judged a mortall and deadly sin. Field of the Church, lib. 3. pag. 147.

Sixthly, all sins are mortall in them, who are strangers from the life of God, because they have dominion and full command in them, or at least are joyned with such as have; and so leave no place for grace, which might cry unto God for the remission of them. But the elect and chosen servants of God, called according to purpose, do carefully endeavour, that no sin may have domi∣nion over them; and notwithstanding any degree of sin they run into, they recover that grace by repentance, which can, and will procure pardon for all their offences.

VERS. 37. For by thy words thou shalt be justified, [Vers. 37] and by thy words thou shalt be condemned.

What is Justification? [Quest. 1]

First, some say, Iustificare, to justifie, signifieth [Answ. 1] Iustum facere, to make just, by a renovation or change of our nature: but this is false, for here∣by our Justification, and our Sanctification are confounded, and made one thing; as though to justifie, were the action of God, in regenerating and re-creating us.

Secondly, to justifie, is the work of God in [Answ. 2] judging us: and therefore Iustificare, to justifie, doth signifie Iustum pronunciare, that is, to pro∣nounce righteous: and this is manifest by these two reasons; namely,

I. Because in Scripture, Justification is oppo∣sed to condemnation; as in this verse, By thy words thou shalt be justified, and by thy words thou shalt be con∣demned.

II. Because in Scripture, Justification is some∣times defined, to consist in the remission of sins, sometimes in the forgiving of wickednesse, some∣times in the covering of sin, and not imputing of iniquity; and sometimes it is described by the imputation of righteousnesse. All which do prove manifestly, that Justification is the action of him, who is the Judge of mankinde, in absol∣ving man from sin, and the punishment thereof.

Who is it that justifieth man?

God alone, as appears by these two particu∣lars; [Quest. 2] to wit,

First, the Lord is the onely Judge of all: [Answ.] ther∣fore it belongeth onely unto him to justifie. He is called the Judge of all, Heb. 12.23. And, Act. 17.31. it is said, He hath appointed a day, in which he will judge the world in righteousnesse. Of which day also the Apostle speaketh, Rom. 2.5, 16. And the reason hereof is given by the

Apostle, Rom. 14.7, 8. to wit, because he is our onely Lord, to whom we both live and dye, and to whom every one shall give account of him∣self. Whereby it is cleer, seeing God is the onely Judge of the world, that to justifie, and to con∣demn, must onely belong unto him.

Secondly, Justification consisting in the remis∣sion of sins, and the not imputing of iniquity, it necessarily followeth, that none save God onely can justifie; because none, except the Lord, can forgive sin, as is cleer, Mark 2.7. Luke 5.21. and Esa. 43.25. and 44.22. and Psal 31.2. and 2 Co∣rinth. 5.19.

[Verse 38, 39, 40.] VERS. 38, 39, 40. Then certain of the Scribes and of the Pharisees, answered, saying, Master, we would see a sign from thee. But he answered, and said to them, An evill, and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Ionas. For as Ionas was three daies and three nights in the Whales belly; so shall the son of man be three daies and three nights in the heart of the earth.

[Sect. 1] §. 1. There shall no sign be given to it, but the sign of the Prophet Ionas.

[Quest.] What, and how many things may we learn from this sign, Christ; that is, from his death and Resurrection?

[Answ. 1] First, from hence we may learn, how great, and horrible the pollution and guilt of sin is, and how great the severity of divine justice is: seeing that God would rather give his onely begotten, and most dearly beloved Son to death, than let sin go unpunished.

[Answ. 2] Secondly, in this sign we may see more than a fatherly goodnesse and mercie in God: for as a father hath pity upon his children, so hath the Lord upon us, Psal. 103.13. yea he spared not his own, and onely naturall son, but gave him to death for us, (Rom. 8.32.) that we might be freed from eternall destruction by him.

[Answ. 3] Thirdly, from hence also we learn, that there is no other way or means for us to obtain salva∣tion by, than the death, suffering, and satisfa∣ction of Christ, Act. 4.12.

[Answ. 4] Fourthly, in this sign we may see how wor∣thy they are of eternall death and destruction, who do not place all their trust and confidence in the death and Resurrection of this son of God; Chemn. harm. pag. 804. fine.

[Sect. 2] §. 2. For as Ionas, so Christ, &c.

[Quest.] Wherein was Ionas a Type of Christ?

[Answ. 1] First, he was a Type of him in his death; and that in these regards,

I. As Ionas was sent out of Iudea unto the Ni∣nevites, who were Gentiles, to preach repentance unto them, that thereby they might be delivered from a dreadfull judgement, which hung over their heads: And as hereby he was a publisher and proclaimer of Gods universall grace, which is extended even to the Gentiles, as well as to the Jews. So Christ ought to be a Preacher of the Grace of God, and that not onely unto the Jews, and Israelites, but also unto the Gentiles; for he was sent to be a light unto the Gentiles, and the salvation of the Lord to the uttermost parts of the earth, Isa. 49.6. Rom. 3.39. Gen. 22.18.

II. As Ionas (when the sea raged, and the tem∣pest grew impetuous) offered himself to death, that the Mariners, and the rest in the ship, might be preserved from shipwrack; so Christ (when the wrath of God waxed hot against us for our sins) laid down his life for us, lest we should pe∣rish for ever, and that by his death we might be saved, Mat. 20.28. Iohn 11.50.

III. As Ionas voluntarily, and of his own ac∣cord offered himself unto death, when the Mar∣riners would gladly have preserved him: so did Christ lay down his life of himself for us, when no man took it from him, Iohn 10.18.

IV. As the tempestuous sea was calmed and quieted, when Ionas was cast therein: so Christ by his death, pacified and appeased his Fathers wrath, tamed the madness and rage of the world, and the Prince thereof, yea so took away the hor∣rour, and fear, and sting of death, that unto the godly which beleeve in him, it might no longer be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of all terrible things, the most terrible, but rather as a peaceable and quiet sleep, or as a welcome and desired rest.

Secondly, Ionas was a Type of Christ, in re∣gard [Answ. 2] of his Resurrection. For

I. As Ionas perished not in the water, but was swallowed of a great Fish, who carried him three daies in his belly, but at length cast him safe upon the dry shore: so Christ did not perpetually re∣main in the grave (for it was impossible that he should be holden by it, Acts 2.24.) but death and the devill being overcome, he was restored, and raised up again unto life, Hos. 13.24.

II. As Ionas (being delivered from the belly of the Whale) preached Repentance unto the Ni∣nevites, and therby brought salvation unto them: so Christ being risen from the dead, by his Apo∣stles did preach Repentance, not onely to the Jews, but to the Gentiles also, that thereby they might be brought, by grace, unto glory.

III. As Ionas, who was cast by the Mariners into the sea, was a means to convert and turn them unto the true God: so Christ by his death, converted many unto his Father, (Acts 2.41.) who were Authors of his death.

§. 3. As Ionas was in the belly of the Whale. [Sect. 3]

What sort or kinde of Fish was this which swallowed Ionas? [Quest.]

First, Rondeletus saith, that it was a certain [Answ. 1] fish which was both in mouth and belly, and in all her inward parts so capacious and large, (and was therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that she could easily swallow a man alive; and in whose belly often have been found men whole, yea sometimes all armed. Basilius saith, that it was a Fish much like to some great hill inbignesse. And Augustine saith, that in Africa he saw a fish, whose mouth was like some great cave.

Secondly, Doctor Medcalf (the Hebrew Pro∣fessor [Answ. 2] in Cambridge) in his Lectures upon Ionah, doth affirm, That for certain, this fish which swallowed Ionas, was no Whale: he proves it thus, because the Whale hath Lungs, and breaths, and like man hath a wind-pipe; and therefore

the passages through which the meat passeth, are so straight, that by no means she is able to de∣voure a whole man.

[Object.] But against this it may be objected, that in this verse it is said, that Ionas was three daies and three nights in the belly of the Whale; and the 70 render it, a Whale: and Iosephus (Antiquit.) saith, A cero devoratum esse Ionam, Jonas was devoured of a Whale.

[Answ. 1] First, some say that God created a new Whale for this very purpose, to swallow Ionah, and ther∣fore created him without Lungs, or wind-pipe, and made all the passages so wide, and vast, that it might devoure a man whole.

[Answ. 2] Secondly, others better say, that Christ here follows the interpretation of the 70, which as it was vulgar and familiar, so also it was ordinarily quoted of all, whether it were according to the truth of the originall, or not, that is, the Sep∣tuagints translation was so frequent amongst the Jews, and of such esteem with them, that they cited Scripture usually as it was rendred by them, never seriously weighing whether their interpretation were agreeable to the Text.

[Answ. 3] Thirdly, others yet better say, that the Whale is generally put for every great Fish: for it was ordinary with the Jews, to apply the name of a known Species, to the Genus. Because the Ca∣naanites were principall Merchants, and the Ara∣bians most notable Theeves, and the Chaldeans excellent and singular Astrologers: therefore the Jews called every Merchant, a Canaanite, and every Thief, an Arabian, and every Astrologer, a Chaldean; thus attributing the name of an ordinary Species, to the Genus thereof. And on the contrary, the 70 were wont to give the name of the Genus, to a more known, or notable Species: and thus some∣times instead of Nilus, or Euphrates, they would say a Flood. And thus the Greeks cals every great Fish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Whale, and Homer calleth Phocas, Sea Calves, Whales: and Virg. Immania cete, great Whales, for great Fishes: and hence Cetarius signifieth a kinde of Fish-monger, or seller, or taker of great sea-Fish. And from this propriety of speech, our Saviour calleth this Fish a Whale, because (dag ga∣dol) was a great Fish.

[Sect. 4] §. 4. So the Son of man shall be three daies, and three nights, &c.

[Quest.] How is Christ said to be three daies and three nights in the heart of the earth, when he was but one whole day, and two nights in the grave?

[Answ.] That this may be the better understood, and more cleerly resolved, we will lay down these three things; namely,

First, that divers nations begun their day at divers times; the Babylonians and the Chalde∣ans reckoned their day from sun-rising to sun-rising. The Astrologians counted the day from noon to noon; from the time that the sun was at his height, untill he returned thither again. The Romans, Egyptians, and the Occidentals, reckoned their day from midnight to midnight. The Athenians and the Hebrews accounted their day from sun-set to sun-set, from whence it came to passe that the night was the beginning of the following day.

Secondly, it was very ordinary with the He∣brews, to put a part for the whole; and therefore a part either of the day or night, was called in their manner, or form of speaking, a Day, to wit, a naturall day, consisting of four and twenty hours.

Thirdly, when they did denote one day, al∣though that which they called a day, were but the least part of a day, yet they did usually pro∣nounce or declare it by parts, thus, The day and the night; from whence, by their propriety of speech, a day and a night was ordinarily called a Day, and a Day by a Synechdoche, was used for a part (yea sometimes the least part) of a day: And hence the answer to the question is manifest, namely, When Christ was buried, it was between the ninth and twelfth hour of Friday, which hours were part of the first day, and by the fore∣named Synechdoche, were called the first day and night. Then from sun-set upon Friday, unto sun-set upon the Sabbath (or Saturday) was the second day and night, which were both entire. Then from sun-set upon the Saturday, to the next dawning of the day, was part of the third day, which part was called a day and a night, ac∣cording to the vulgar wont of the Jews: whose use and custome onely, is the rule of expounding many things of this nature in holy Scripture. And thus Christ is said to lye three daies and three nights in the heart of the earth; because he was crucified between Evenings, at that time when the Paschall Lamb was killed: where the Evening is reckoned for the first day, and the next four and twenty hours are reckoned for the second day, and he arose upon the third morn∣ing, and that was the third day, the morning be∣ing taken Syneedochicè, for the whole day, and the night following.

§. 5. In the heart of the earth. [Sect. 5]

The meaning of the Text is, as Ionas was buried in the belly of the Fish, and reputed dead for three daies, and three nights: so Christ remained in the state of the dead, three daies and three nights.

VERS. 41.42. [Vers. 41.42.] The men of Niniveh shall rise in the judgement with this generation, and shall condemne it, because they repented at the preaching of Ionas; and behold, a greater then Ionas is here. The Queene of the South shall rise up in the Iudgement with this genera∣tion, and shall condemne it: for shee came from the ut∣termost parts of the earth, to heare the wisedome of So∣lomon; and behold, a greater then Solomon is here.

§. 1. The men of Niniveh. [Sect. 1]

What dissemblance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or disparity [Quest. 1] was betweene the Ninivites, and the Iewes?

First, the Ninivites were strangers from the [Answ. 1] Common-wealth of Israel, and people of God, neither had received his word before this: But the Iewes had received the Law from the Lord, and did boast therein, and yet would not heare Christ, who interpreted, and explained the Law unto them.

Secondly, the Ninivites had but one Preacher

of the word; namely Ionas, and yet they obeyed him; but although God had spoken unto the Iewes by many Prophets, and by Iohn Baptist: yea, by his owne, and only Sonne, (Hebr. 1.2.) yet they shamefully, and reproachfully rejected them all.

[Answ. 3] Thirdly, the Ninivites having heard but only one Sermon from Ionah, the servant of the Lord, repented, beleeved, and changed their lives: But the Iewes had heard many Sermons from the Prophets in all ages; and at last heard those Ser∣mons repeated, and confirmed by Christ, the Lord and Master of the Prophets: (And this is that which our Saviour means in these words, but a greater then Ionas is here:) And yet they would not repent, and amend their lives.

[Answ. 4] Fourthly, the Ninivites heard a stranger, and beleeved him, although he came from a Nation, which they hated and envied: But the Iewes de∣spised Christ, who came of the Fathers accor∣ding to the flesh, & was no stranger, but a child, and free-borne, amongst them.

[Answ. 5] Fiftly, the Ninivites beleeved Ionas without any signe, content with this, that hee had come unto them, for their disobedience towards God: But the Iewes daily saw many signes; that is, Miracles wrought by Christ, and yet persevered in their obstinacie, as though hee had done no∣thing worthy of faith, or for which they had reason to beleeve in him.

[Answ. 6] Sixthly, none had ever fore-told the Nini∣vites any thing concerning Ionas; and yet when hee came, they beleeved, and obeyed him: But all the Prophets had fore-told the Iewes of Christs comming, and they saw his workes, sute and agree with their predictions; and yet they would not beleeve him, nor amend their lives

[Answ. 7] Seventhly, the Ninivites patiently suffered Io∣nas, although he threatned the miserable destru∣ction, both of their Citie and Kingdome: But the Iewes would not endure, or heare, or obey Christ, although he preached grace, and salva∣tion unto them; yea, did not prescribe any hard, or harsh rules of living unto them, but de∣clared remission of sinnes to every one who would repent, beleeve, and obey.

[Answ. 8] Eighthly, Ionas was not derided, and mocked by the Ninivites, although hee fled when God sent him unto them; But the Iewes scoffed, and taunted Christ, who refused not to undergoe re∣proach, hatred, persecution, and death for them and their salvation.

[Sect. 2] §. 2. Shall rise up in the Iudgement.

[Quest.] What is meant by these words?

[Answ.] The phrase is an Hebraisme, signifying thus much; that the Ninivites, and the Queene of the South shall stand in judgement, and not fall, com∣pared with the Iewes: Or, shall bee justified be∣fore this generation.

[Sect. 3] §. 3. The Queene of the South &c.

[Quest.] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or comparison is there, be∣tweene the Queene of the South, and the Iewes?

[Answ. 1] First, shee was a woman, the weaker vessell, (1 Pet. 3.7.) yea, a person unaccustomed to tra∣vell, and yet she came to Solomon: But the Iewes were men, and the more worthy sexe, and yet they are more slow, and fluggish to heare, then she was.

Secondly, she being a Gentile, came to heare [Answ. 2] an Hebrew. But the Iewes who were Hebrewes, and nourished in the Law, disdained to heare Christ, who was one of themselves, and came of their Father Abraham, according to the flesh.

Thirdly, she came along a tedious journey un∣to [Answ. 3] King Solomon, although shee her selfe were a Queene: But the King of Kings himselfe comes unto the Iewes, his subjects; and yet they wil not entertaine, or receive him.

Fourthly, fame and report only moved her to [Answ. 4] come unto Solomon, although oftentimes nothing is more false then fame; according to the old saying:

Tam ficti pravique tenax, quam nuntia veri, Not only truth, but also lies, Vpon the wings of swift fame flies.

But the Iewes saw, and heard many things, which many and great Princes had desired to see (Luke 10.24.) and yet they contemned both Christ, and them.

Fifthly, she was at great cost and charges, in [Answ. 5] comming unto Solomon: yea, brought gifts, and presents unto him along with her: But the Iewes would not embrace Christ, or his doctrine, al∣though hee taught them freely, and by his word offered the gift of salvation unto them, even out of meere grace, and would have sold them wine and milke, without money, or money-worth, Esay 55.1.

Sixthly, shee came unto a meere man, and yet [Answ. 6] judged her selfe to bee a happy woman, that might enjoy the society, and discourse; of one in whom shee perceived the sparkes of divine wisedome: But the Iewes rejected the Sonne of God, which was the eternall wisedome of the Father.

Seventhly, Solomon only discoursed of plants [Answ. 7] and trees, from the knowledge whereof, at the most some worldly utility would arise: But Christ declared unto the Iewes, the mysteries of eter∣nall salvation, which were hid from the world, (Ephes. 3.9.) upon the knowledge whereof did depend eternall life, Iohn 17.3. And yet they would not receive, or accept him.

Eighthly, she thought Solomons servants, and [Answ. 8] attendants happy, who daily heard and saw the wisedome of their Master: But neither the stu∣pendious, and unheard of Miracles of Christ, nor his singular wisedome, grace, and power in preaching, would draw the iewes unto the love and admiration, of so great and gracious a Lord.

VERS. 43, 44, 45. [Vers. 33, 34, &c.] When the uncleane Spirit is gone out of a man, hee walketh through dry places, seeking rest, and finding none. Then he saith, I will returne in∣to my house from whence I came out: And when hee is come, hee findeth it empty, swept, and garnished Then goeth he, and taketh with himselfe seven other spirits, more wicked then himselfe, and they enter in, and dwell there: And the last state of that man is worse then the

first. Even so shall it be also with this wicked generation.

By this Parable, our blessed Saviour would shew, that destruction did hang over the heads of the Iewes: And why? because they had recei∣ved the Law of God; and although they thereby seemed to bee altogether delivered from the power of the Devill, who held all other nations captives, yet they would not observe, nor obey the Law: After this (to adde to the measure of their iniquity, and to make it full) they reject the Gospel, which was brought, and offered un∣to them by the Sonne of God himselfe, and im∣pugne the knowne truths, delivered by him, and commit blasphemy against the Holy Spirit; as our Saviour had before intimated, verse 31, 32. Now what was this? no other thing then whol∣ly to renounce Christ, and to dedicate, and con∣secrate themselves wholly unto the Devill; even as though a man should decke, and trim up a house, that his enemy might willingly, and per∣petually dwell there: For thus doe they, who having knowne the truth; and by the knowledge thereof, having been delivered from the hands of the Devill, doe afterwards willingly, wittingly, and of set purpose oppose it, and renounce it for ever; and adhere, and cleave to the lies, & delusi∣ons of Sathan. And this is the plaine, and di∣rect meaning of our Saviour in this place. Melancton, s. 1 Corinthians, 10. folio 45. un∣derstands this place of those, who being temp∣ted by a diabolicall temptation, are overcome thereby, and sinne securely, without any feare of God, and consequently out of contempt; which sinne elsewhere he calleth, a sinne against conscience.

[Vers. 46 47.] VERS. 46, 47. While hee yet talked to the people, behold, his Mother, and his brethren stood without, desi∣ring to speake with him. Then one said unto him, Behold, thy Mother, and thy brethren stand without, desiring to speake with thee.

There was a sect, who sprung up in Arabia, and were called Antidicomarianitae; that is, the Adversaries of Mary, who to extenuate, and ecclipse the glory of the blessed Virgin, held, that after the birth of Christ, shee was carnally knowne by Ioseph her husband. This heresie is refuted by Epiphanius,a 1.9 by divers reasons, taken from this place, & some other probable grounds; as namely,

First, because the Epithete of Ʋirgin is given unto her; and therefore she is a Virgin.

Secondly, because from the tradition of the Iewes, it is shewed, that she was not given unto Ioseph, for carnall copulation, but for the avoid∣ing of the imputation of being dishonest, which shee would have incurred, if shee had brought forth Christ, before she had beene given in mar∣riage unto any.

Thirdly, because Ioseph married not Mary for any carnall respects (hee being above, or about fourescore yeares old, when he tooke her unto him) but rather that hee might keepe, and pre∣serve her, shee being of his owne family.

Fourthly, because it would scarce stand with the sanctity, and piety of Ioseph, to use such a ho∣ly vessell, after the dispensation of so deepe, and divine a mysterie.

Fifthly, because none can be named, that Io∣seph begot of her, neither reade wee of any chil∣dren he had by her, either before his fleeing in∣to Aegypt, or after his returne, twelve yeares at least, wee reade, that Ioseph lived with Mary; but after Christ was twelve yeares old, no men∣tion is made of him at all; neither doe the E∣vangelists say any more: That his Father and bre∣thren came unto him; but (as in this verse) Behold, thy Mother, and thy brethren stand without.

Sixthly, if Mary had had either husband, or children, then Christ (when hee was upon the Crosse) would not have recommended her to Iohn: Tradita est autem Iohanni propter virginita∣tem.

Seventhly, Christ is called a Lyon, (and saith Epiphanius) in the same sense wee call Mary a Lio∣nesse: But the Lionesse brings forth but one at a birth, and hath but one birth, all her life [Ite∣ratus partus leaenae non contingit:] and therefore was never carnally knowne by Ioseph.

Eighthly, marriage was forbidden to Pro∣phets, and Prophetesses: But the Blessed Virgin was a Prophetesse: Ergo, shee was not carnally knowne of her husband. That Mary was a Pro∣phetesse, is intimated by the Type, Esay 8. A Pro∣phet shall goe in unto a Prophetesse; that is, Gabriel unto Mary. So Philip had foure daughters, which were Prophetesses, and Virgins.

VERS. 48. But hee answered, and said unto him, [Verse 48] that told him: Who is my Mother, or who are my bre∣thren?

Apelles did grant, that Christ had a true body, [Object.] and true flesh, but maintained that he had it not from the Virgin Mary, but from heaven; and thinkes to prove it from this verse, wherein our Saviour saith; Who is my Mother, or who are my bre∣thren? To this tradition (lib. 1. de carne Christi. Contra Apellem. Arg. 2.) answers, that the matter of this speech pronounced, is to be considered: For none would have shewed unto him, that his Mother stood without, who were uncertaine, whether hee had a Mother, or not. Neither can it be said, that this was done to tempt him; for the Scripture expresseth no such thing; and it doth usually, when any such thing is done. The nativity of Christ was never disputed, or questio∣ned; and therefore this could not be said (Thy Mother is without) to tempt him: Therefore it is more credible, that by this enunciation they tempted his divinity, to see whether hee could tell, who were without, or not. Now Christ here taxeth the incredulity of his brethren; Et Mater quoque ejus demonstratur non aequè adhaes••sse illi, ut Martha, & Mariae aliae. And therefore he de∣nieth his Parents, and his brethren, as hee teach∣eth us to doe ours for Gods sake, and worke.

VERS. 50. [Vers. 50] For whosoever shall doe the will of my Father, which is in heaven, the same is my brother, sister, and mother.

[Sect. 1] §. 1. Whosoever shall doe the will of my Father, which is in heaven.

[Quest. 1] Why doth our Saviour adde here, Qui in coelo, which is in heaven?

[Answ.] To teach us, that those who are the children of God, must labour & endeavour, that their conver∣sation may be holy & heavenly. [Observ.] Or, that we must prepare our selves for heaven, by a heavenly life; we must labour that our conversation may be in heaven, Philip. 3, 20. And while we live on earth, seeke heaven, and heavenly things, Colos. 3.1, 2. For hee that would be a Citizen of that heaven∣ly Ierusalem, which is above, must live like a hea∣venly Citizen here on earth.

[Quest. 2] Why must wee thus earnestly labour for a hea∣venly life?

[Answ. 1] First, because it is the will of God, that those who are called his children, should imitate him their heavenly Father, in a sanctified, and celesti∣all walking, 1 Pet. 1.14.17.

[Answ. 2] Secondly, because wee are called hereunto, (1 Thessal. 4.4.8.) or wee are made partakers of a heavenly calling. Reade Heb. 3.1. And there∣fore wee should answer our calling, by a heaven∣ly life.

[Answ. 3] Thirdly, because wee are made partakers of the divine nature, 2 Pet 1.4. And therefore wee should shew it by a Saint-like life.

[Answ. 4] Fourthly, because heaven is the end of our hope, and the aime of our expectation; and therefore wee should be still like those, who de∣spise this world, and seeke, and desire another Citie, which is above, Hebr. 11.15. and 2 Cor. 5.2.9. Hebr. 12.18.22.

[Answ. 5] Fift. because our whole life is a certaine time of ripening unto Harvest; so long as wee live, wee must still strive to grow perfecter, and riper in grace, fitting, and preparing our selves more and more, for the inheritance of the Saints, and that heavenly Ierusalem, Rom. 8.17. Now our preparation consists in these things; to wit,

I. In a patient bearing of the Crosse, and suf∣fering of afflictions.

II. In a true deniall of our selves, and our owne wils and wayes.

III. In a couragious combating against sinne, Sathan, and the world, and our owne corrupti∣ons,b 1.10.

IV. In a constant course, and practise of reli∣gion, and religious actions unto the end.

§. 2. Hee is my brother, sister, and Mother. [Sect. 2]

In these words our Saviour shewes that we must preferre our spirituall kindred; whence it may be demanded.

Whether did Christ himselfe, [Quest.] as hee teacheth us to doe? that is, whether did he love them b••st, who were neerest to him in the Lord, or those who were nearest to him in the flesh, or those who were nearest unto him in the flesh, and in the Lord?

As man he loved them best, [Answ.] who were neerest to him in the flesh, and in the Lord; but as Me∣diator, he loved them only best, who were near∣est to him in the Lord: when some told him here, that his brethren, and kinsmen stood without, he said, Who are my brethren, and my kinsmen? Those who doe the will of my Father, which is in heaven, the same is my Brother, and Sister, and Mother; where wee see he respected those most, who drew neerest to him in the Lord

Notes

• r 1.1

  Thom. 2.2. quaest. 122. Art 4
• s 1.2

  Tostat. s. Exod. qu. 13.
• * 1.3

  Cap. 8.28.
• t 1.4

  Luke 11.19.
• u 1.5

  Thom. 1.91.2.1. & 114.4.2.
• w 1.6

  Theod. lib. 3. hist. Ca. 25.
• * 1.7

  Heb. 6.4. and 10.20. and Act. 4.12.
• x 1.8

  Talm. phesikra.
• a 1.9

  Contra Antidico∣mariani∣tas, haeres. 78.
• b 1.10

  1 Pet. 2.11.