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 XIV.

[Verse. 1] VERS. 1. At that time Herod the Tetrach heard of the same of Iesus.

WEe Reade of three Herods, name∣ly.

First, hee who slew the In∣fants.

Secondly, hee who slew Iohn Baptist, and was made friends with Pilate; whom Tyberius Caesar afterwards ba∣nished to Lyons in France: and this Herod was the first Herods Sonne.

Thirdly, he whom Tyberius Caesar made the for∣mer Herods successour in the Kingdome, after hee was banished; and this Herod was the Brother to the former, (as some say) or rather the Sonne of Aristobidus, who was the first Herods Sonne. Now the first of these Herods was called Ascalonites; the second Antipas, and the third Agrippa: And for the distinguishing of them by their severall bloody Acts one made this distich.

Ascalmita necat pueros, Antipa Iohanem: Agrippa Iacobum, clauditque in carcere Petrum.

[Vers. 2] VERS. 2. And said unto his Servants, This is Iohn the Baptist, hee is risen from the dead, and therefore migh∣ty workes doe shew forth themselves in him.

[Sect. 1] §. 1. This is Iohn the Baptist.

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

[Answ.] This is Iohn Baptist; that is, this Christ which teacheth so powerfully, and worketh such great Miracles, seems to me to be no other then Iohn the Baptist. Now this may be two manner of waies understood, namely,

First, thus, this is Iohn Baptist, that is, in both of them, there is the like pietie, the like Doctrine, the like freedome & liberty in reproving of vices, and their manner of life is not much unlike; and there∣fore in Christ Iohn may bee lively seene. But

Secondly, it seemes rather that Herod by these words was of Pythagoras his opinion, who held the transmigration of the soule, or that the soules of the dead did passe into new bodies. This Doctrine is ascribed to Pythagoras, but Volaterranus shewes that it had other authors before him, from whom Plato learned it; as hee chanced to Travell along with them. Now it is evident Plato held this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from many places of his workes. For (Ad finem lib. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee tels us, That through the hatred of a woman the soule of Orphe∣us went into a Swan, and the soule of Thamyrus went into a Nightingall, and the soul of Ajax in∣to a Lyon, and the soule of Agamemnon into an Ea∣gle; with divers other examples. So againe (In fine Timai Dialogi) he tels us that the soules of un∣just men passe into women; and the soule of those who contemne Philosophy, into Cattell; and the souls of men who are wholly given to the world and worldly things, into Fishes. Many examples more hee hath in Phaedro, which I omit.

[Quest. 2] Whether is this opinion to be embraced & re∣ceived or not? And if not, then why not?

[Answ. 1] First, it is to be exploded because to the produ∣ction of any creature, whether man, or beast, there is necessarily required a Conjunction or co∣pulation of the Male and Female, of the same kind or Species, that, that is of which is produced accord∣ing to the old principle. Omne simile gignit suum si∣mile. Every creature begets his like: And therfore how can the soule of a man goe out of a man, into the body of a Beast?

[Answ. 2] Secondly, this Doctrine is to be rejected because they themselves cannot tell, what, or whose soule passeth into the body of a Monster, seeing by rea∣son of the uncouth deformitie thereof no certaine Species can be defined. No living creature (say they) can live without a soule, nor no soule can animate any Body, but the soule of an Individuum, which hath a Species. And therfore seeing there are many monstrous births, unlike to al the several Species, of living creatures in the world, this must needs be an errour, and as grosly false, forsaken and avoided.

[Answ. 3] Thirdly, this opinion is not to bee received for the absurdity of it: For if a soule passe from one body to another; then I demand whether it enter into a body already perfect and absolute; or into some little Particle from which the body be∣gins to be formed and fashioned? The first the Py∣thagoreans dare not avouch, because they know that

I. A body cannot come unto maturity and per∣fection without a soule; neither

II. That two soules can live in one body. Nor

III. Can they tell how that soule which first is in the body, doth depart out of it when the body is perfect; that so a strange soule may come in: be∣cause when the soule departs from any body, the body dies.

Now if they say the second, that the soule pas∣seth into the body, when the body is but small, and newly begun to be fashioned; then I would know, how the soule which was even now most ample, in an ample and large body, can be con∣tracted in so small a roome?

Fourthly, it were a most absurd thing to em∣brace [Answ. 4] such an absurd opinion as this is, or to say that of onebody are begot many bodies of divers Species: and that one and the same soule can passe into many bodies of divers species.

Fifthly, if the soule of a wise man, and great [Answ. 5] learned Scholler passe into another man, it nei∣ther reveales to him into whom it is entred, nor remembers any thing it self of those things which it knew so well before: which is most stra••ge that the soule should be so forgetfull; and there∣fore as a Tenet false and absurd is utterly to be re∣jected.

Now against this it will be objected, [Object.] that Christ himself. (Matth. 11 14.) saith of Iohn Baptist, This is Elias, the same soule which of old was in Elias, is now in Iohn Baptist.

First, Iohn being asked whether he were Elias [Answ.] or not, answers, no h•• is not. And therefore from the Scripture this exp••si••ion is f••lse.

Secondly, the meaning of our Saviours wor••s [Answ.] may be gathered from the An els speech 〈◊〉〈◊〉 ••••∣chary: Hee shall (saith he) convert many of the Ch•••••••••••• of Israel to the Lord their God, and he shall goe before 〈◊〉〈◊〉 Messiah in the Spirit and power of Elias, that he m•••• turne the hearts of the Fathers to the Children. Luke 1.16.17. Now it is one thing to have the soul of Elias, and another, to come into the Spirit and power of Elias. Yea it is worth observing that the Ang••ll doth not onely say, that he shall come in the Spirit of Elias, lest some by Spirit had understood the soul, but also in the Spirit and power. Pamphylus martyr ex Orig. lib. 7. in Evang. Matth.

Thirdly, our Saviour in the place objected [Answ. 3] saith, that Iohn was the Elias which was to come. And therefore there was one Elias who of old preach∣ed in Achabs time, & another which was to come in the time of Christ, and which was foretold by the Prophet Malachi.

Fourthly, how can the soule of Elias be ima∣gined [Answ. 4] to passe into the body of Iohn Baptist, when the Scripture witnesseth that he laid not aside his soule at all, neither died, but was translated both with his body and soule into heaven that so to succeeding ages he might be in example or proof of the immortality of the soule, and of a better, yea an Eternall life.

VERS. 3.4. [Vers. 3.4.] For Herod had laid hold on Iohn and

bound him, and put him in prison, for Herodias sake, his brother Philips wife. For Iohn said unto him, It is not lawfull for thee to have her.

Many great causes the Baptist had to reprove Herod, because many sins did concur in this one fact of his, in taking his Brothers wife; namely,

First, Adultery, in lying with another mans wife.

Secondly, Injustice, in rejecting and casting off an innocent wife; for he was married when he fell in love with his brother Philips wife, and then cast his own off, and took the other unto him.

Thirdly, Rape, injustice, oppression, and tyran∣ny, in snatching by force, another mans wife from him.

Fourthly, an incestuous habitation with the wife of his brother, who was now alive, and had had children by his wife Herodias. And therefore it was a most unlawfull marriage.

[Vers. 7] VERS. 7. Whereupon he promised with an oath, to give her whatsoever she would ask.

[Quest. 1] What is an Oath?

[Answ.] It is a lawfull calling of God, to witnesse the truth of something affirmed, which is in contro∣versie. Or, it is a confirmation of some truth in question, by a lawfull calling of God to witnesse. This definition is partly taken from Hebr. 6.16. and partly from the third Commandement, Thou shalt not take the name of the Lord thy God in vain.

Wherein observe these four things, to wit,

First, the end of an oath; and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for confirmation of the truth.

Secondly, the matter moving an oath; and this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some difference, or controversie; that is, when some doubts arise, which it is necessary for us to cleer.

Thirdly, the effect of an oath; and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the putting an end to all strife. For an oath being interposed, puts an end to all controversies amongst men.

Fourthly, the form of an oath; and that is a lawfull calling God to witnesse the truth of that which is affirmed, and a desire that he would pu∣nish it, if it be false. And thus we see the princi∣pall causes of an oath.

[Quest. 2] How doth it appear that it is lawfull to take an oath?

[Answ. 1] First, it is evident, from the end thereof: I ar∣gue thus;

To confirm the truth, and to put an end to all controversies, are things in themselves both good and honest.

But the end of an oath, is to confirme the truth, and to put an end to all controversies: Therefore in it selfe, it is a good, and honest thing.

[Answ 2] Secondly, it appeares from the Author, and Institutor thereof: I argue thus.

That which God is the Author, and Institu∣tor of, must needs be good and lawfull.

But hee is the Author, and Institutor of an oath; as appeares Deut. 6.13. Thou shalt feare the Lord and serve him, and shalt sweare by his name.

Therefore, there is an oath, which is good and lawfull.

Thirdly, it is cleare from the nature thereof: [Answ. 3] I argue thus.

That which is a part of Gods worship, is law∣full and good.

But an oath is a part of Gods worship; for when men sweare by God, they acknowledge him to be the searcher of the heart, and the re∣venger of perjury, and thereby worship God.

Therefore, there is an oath lawfull and good.

Fourthly, it is evident, a signo: I argue thus; [Answ. 4] that which is a note of the true people of God, is honest and good.

But to sweare by the true God, is a note of the true people of God, Esay 65.15. Ier. 4.2.

Therefore, there is an oath, which is honest and good.

Fiftly, it appeares plainely, Ab exemplis: The [Answ. 5] Argument is this.

That which hath beene used by God, by Christ, and by the Apostles, is lawfull and good. But an oath hath beene taken by God, Christ and the Apostles.

Therefore, there is an oath, which is lawfull and good

The Minor is evident from these places. God the Father sweares, Genes. 22.16. God the Sonne often used the forme of an oath, when he said, Amen, Amen; dico vobis, verely, verely I say unto you; as thinkes Aretius. exam. theolog. pag. 74. S. Paul sweares, 2 Corinth. 1.23. and 1 Corinth. 15.31.

Wherein did Herod offend in swearing? [Quest. 3]

There are two things required in an oath, viz. [Answ.]

First, Vt ritè fiat, that it be lawfully taken.

Secondly, Vt ritè servetur, that it be lawfully observed, and kept. Now Herod offended against both these. For,

I. Hee sinned against the first, because hee tooke an oath, in a vaine, and foolish thing, with∣out any necessitie; when as he should have fear∣ed an oath; yea, feared lest the Maiden should aske something, which was contrary to the will of God.

II. He sinned against the second thing, requi∣red in an oath; for hee was not content to sweare foolishly; but which was worse, hee did wickedly performe, and grant what was wicked∣ly desired: namely, the head of the Baptist.

VERS. 8. And shee being before instructed of her Mother; said, Give me here Iohn Baptists head in a Charger.

What was there in this Damosel, worthy of our imitation?

First, as she beleeved the Kings oath, and pro∣mise, and upon the confidence shee had therein, framed her petition: So should we beleeve the promises, and oathes of the Lord, and boldly aske, and confidently hope to receive what hee hath promised, to give.

Secondly, as shee did not petition the King of

her owne head, but first advised with her Mo∣ther what to aske: So before we pray, we should consult, and deliberate with the word of God, that wee may aske only those things, which are agreeable unto his will.

[Verse 9.10.] VERS. 9.10. And the King was sorry; neverthe∣lesse, for the oathes sake, and them which sate with him at meat, h••e commanded it to be given her: And he sent, and beheaded Iohn in the prison.

[Quest.] Whether was Herod originally accessary to the death of Iohn Baptist, or not?

[Answ. 1] First, Hierome, and some others, thinke that Herod, and Herodias agreed together, that hee should make a Feast, and her Daughter should dance thereat; with which hee seeming to bee extraordinarily pleased, should make this pro∣mise, to give her whatsoever she should aske, and then shee should aske Iohns head; at which re∣quest (although in heart he rejoyced; yet) out∣wardly hee should seeme to be sorry; that so those who were with him might excuse him, as being unwilling to have done this bloody fact: Now the reasons which are given for the confir∣ming of this opinion, are these; to wit,

I. Because, except hee had wished Iohns death, hee would not have beheaded him for his oathes sake; for in such oathes and promises, it is al∣wayes understood, that the thing be honest, and lawfull which is desired: And therefore her re∣quest not being such, hee need not have granted it, if hee would.

II. Because it is not probable, that hee could be so strangely overtaken, and delighted with a Dance, that in recompense thereof, hee should make such a large promise; as to give her what∣soever shee should aske, verse 7.

III. Because, if hee had not beene consenting hereunto, he could easily have corrected, the re∣quest of the Maid; and have directed her to aske some other thing, which was more profita∣ble for her, then was Iohns head.

IV. Because there was no need, to feare the offending of those, who sate at meat with him, if hee had not beheaded Iohn: for wee doe not reade of any hatred they bare him, or desire, or delight, they had in his death.

V. Because the text saith plainely, When hee would have put him to death, hee feared the multitude; because they counted him as a Prophet, verse 5.

[Answ. 2] Secondly, Augustine thinkes that Herod did truely feare Iohn, and willingly heard Iohn, and heartily grieved at the Maide request.

[Answ. 3] Thirdly, Carthusian. s. thinkes that those words in the 5. verse of this Chapter, are to bee understood of an unwilling will; when Herod would have put him to death; that is, with a will mixed with an unwillingnesse, and some reluctancie. And indeed the letter of the History, both here, and in Marke 6. doth seeme to side with Augustine, that the plot was not laid by He∣rod, but by Herodias, thus to bring Iohn to death.

UERS. 12. And his Disciples came, and tooke up the body, and buried it; and then went, and told Iesus.

It is evident by many passages in the Gospel, [Ver] that the Disciples of Iohn did envie Christ, and emulate his glory; but now Iohn being dead, they goe unto Christ, and shew him vvhat had hapned; vvhich argues, that their former emu∣lation vvas abated at least, if not altogether ••••¦nished. Whence it may be demanded.

What was the cause, that now they doe envie Christ, as before?

First, because they saw, and perceived thy Christ and Iohn, was led by one, and the ••••me Spirit; and neither of them did envie, or la∣bour to suppresse the glory one of another, but did rather labour, and study to exalt the ho∣nour, and fame of each other.

Secondly, because Iohn being in prison, had [Answ. 2] sent his Disciples to Christ, that by his gracious words, and miraculous workes, they might learne, that hee vvas the true promised, and ex∣pected Messias, vvhose Fore-runner he vvas.

VERS. 13. When Iesus heard of it, hee departed thence by ship, into a desart place apart; and when the people had heard thereof, they followed him on foot, out of the Cities.

Whether did Iesus depart? [Quest. 1]

Saint Luke saith, into a defart, [Answ.] named Bethsai∣da, (Luke 9.10.) that is, the house of hunting; because it was full of wild beasts; and was therefore so called, for the much hunting, which was there used.

What was the cause of our Saviours depar∣ture [Quest. 2] unto that desart?

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

First, that hee might escape danger: Herod had now beheaded Iohn; and therefore when Iesus heard of it, hee departed, that hee might not fall into the Tyrants hands; the time of his suffering being not yet come. And this cause is here expressed by Saint Matthew.

Secondly, that his Disciples might rest them∣selves; and this cause is plainely laid downe by Saint Marke. Chap. 6. verse 30, 31, 32.

VERS. 14. Iesus went forth, [Vers. 14] and saw a great mul∣titude, and was moved with compassion towards them, and hee healed their sicke.

From verse 13. to 22. is shewed our Saviours care for the multitude: whence it may be asked,

What is the office of a good and faithfull Mi∣nister [Quest. 1] of Christ?

First, to reduce from errour, those that goe [Answ. 1] astray.

Secondly, to cure the soules of those, who are [Answ. 2] spiritually sicke.

Thirdly, to feed those who are hungry, or hun∣ger [Answ. 3] starved. And all these wee see here in Christ

What are the signes of false shepherds? [Quest. 2]

First, to seduce, and mislead their flocks into [Answ. 3] errours. And,

Secondly, to sleight and neglect those, who are sicke. And,

[Answ. 2] Thirdly, to devoure, and prey upon those, [Answ. 3] who are well and sound. For all these are dia∣metrally opposite unto Christ.

[Quest. 3] Who is the true, and faithfull Shepherd of the soule?

Christ. For,

[Answ.] First, it is hee who teacheth all, and reduceth those who wander into the right way, Iohn 6.

Secondly, it is hee who cureth, and healeth all, Psalme 36. and 103.3. and 107.20.

Thirdly, it is hee that feedeth all, Psalme 104. and 145. And therefore, those who teach, and instruct in the truth, and reduce stray sheep into the way of truth, and feed the hungry, and cure the sicke soules, doe it by vertue of that power, which is derived unto them by Christ.

[Vers. 19] VERS. 19. And hee tooke the five loaves, and the two fishes; and looking up to heaven, h••e blessed them.

[Quest.] Why did Christ lift up his eyes unto heaven?

[Answ. 1] First, to signifie that his power, and efficacie in working Miracles, was from his Father (ac∣cording to that (Iohn 6.) which hee saith, I can doe nothing of my selfe, &c.

[Answ. 2] Secondly, to teach us, that we must expect and desire, that the use of the creatures may be bles∣sed unto us, by God: we cannot hope that our meat will turn to the nourishment of our bodies, except the Lord blesse it, and give it this power; neither can we expect a blessing from God, ex∣cept wee desire, and pray for it. And hence ac∣cording to the present practise of our blessed Saviour, wee use to give thankes before meat.

VERS. 24. But the ship was now in the midst of the sea, tossed with waves, for the wind was contrarye

[Quest. 1] What is here Allegorically meant by the ship, and the sea?

[Answ.] By the Sea is meant the World; and by the Ship is meant the Church

[Quest. 2] Why is the Church meant by the Ship?

[Answ. 1] First, because, as the Marriners and Passengers are saved in the ship from drowning; so are the faithfull saved in the Church: For as none were saved, but those who were in the Arke; so none can be saved, but such as are within the Church; for Extra Ecclesiam nulla salus.

Secondly, because as the ship never abides [Answ. 2] long in any one certaine place: so the Church is not tied to any one Citie, or nation perpetu∣ally: but as the Ship is carried by the wind, so the Church is gathered by the Holy Spirit, whe∣ther hee please; for the wind blowes where it lists, Iohn 3.

[Quest. 3] What resemblance, or Analogie is there, be∣tweene the Church, and a Ship?

[Answ.] For answer hereunto observe; that in a Ship there are many things: namely,

First, there is Nauelerus, the Master and Pilot of the Ship; and this is Christ, who is,

I. Potens, an able Pilot; and can defend the Church against all Pirats whatsoever.

II. Bonus, a good Pilot; and doth graciously gather up, or let loose the saile, as hee sees most fit 〈◊〉〈◊〉 sometimes his Church sailes with ful sailes, and is in a prosperous, and peaceable estate; some∣times it is (as it were) becalmed, and stands at a stay: yea, sometimes tossed to and fro with the waves: But the good Pilots care is such; that although it seeme for a while, to make but a smal progresse; yet he doth preserve it even then from danger.

III Sapiens, Christ is so a wise Pilot; and doth so direct this Ship, his Church, through quicke sands, and rocks; that at length it ar∣rives to the haven of happinesse, and eternal rest.

Secondly, there are in a Ship, Remiges, the Mariners; and these are the Ministers of the Church, who helpe to manage this Ship, and to carry, or transport it, from haven to haven; and from one Kingdome to another.

Thirdly, in a Ship there are Vela, sayles; and Clavus, a Rudder; and this is the word of God, whereby the Church is governed.

Fourthly, there is Ʋentus, wind: now this is two-fold, namely:

I. A faire wind, which carries the Ship to his wished Port: and this is the Holy Spirit, who agi∣tates, and animates the sayles of the word.

II. A crosse, contrary, and tempestuous wind, which endangers the Ship: Now the hurtfull, and troublesome winds, are either,

I. Heretikes, who deceive the simple, and cause them to make shipwracke of faith; as did Ebi••n, Arius, Cerinthus, and divers others of old, and many in our ages. Or,

II. Tyrants, who persecute the Church, as did Maximinus, Decius, Diocletianus, Iulianus; and many moe besides. Or,

Secondly, Intra nos, within us; and this is the Devill; who raiseth sometimes the wind of pride, promising honour (as he did unto Christ) sometimes the wind of pleasure (as he did unto David) sometimes the wind of covetousnesse, as hee did unto Nabal: yea, sometimes hee blowes one blast, sometimes another, according to the nature and disposition of him hee tempts.

Fifthly; there are Conscensus, the steps, or ladder by which a man climbes up to the Ship. This is Baptisme, which is the ordinary admission, and entrance into the Church. For as Noah numbred the creatures, which entred into the Arke, by steps made for that purpose. So by Baptisme, the faithfull are publikely admitted into a covenant with God.

Sixthly, there is Naulum, the fraught, or fare which is paid for passage over the sea in a Ship; this is, the Covenant which wee make with our Christ in Baptisme: hee promiseth to carry us safe over the troublesome, and dangerous sea of this world; and bring us to our wished haven; and wee promise him, that wee will faithfully, without fraud, or coven pay our fraught. He pro∣miseth to bring us to our eternall countrey, and immortall kingdome; and wee promise him, to render due, and faithfull obedience, throughout

our whole passage, and space of life.

Seventhly, there is Co••••eatus, provision of vi∣ctuals, and diet; which the Master of the Ship must provide for the Passengers: So Christ gives bread to all the faithfull in the Church, and in∣vites those who are thirsty, to drinke: that is, hee gives himselfe, who is the bread, which came downe from heaven, Iohn 6. and his blood, which is drinke indeed. And these hee gives freely, Esay 55.1.

Eighthly, there is Terminus ad quem, the haven unto which the Ship is bound; and this is the Ie∣rusalem, which is above, which all the faithfull Patriarkes, Prophets, Apostles, and blessed Saints have desired, and longed for, when they were on the sea of this world.

VERS. 25, 26. And in the fourth watch of the night, Iesus went unto them walking on the sea. And when his Disciples saw him walking on the sea, they were troubled, saying, it is a spirit; and they cryed out for feare.

§. 1. In the fourth watch of the night.

[Sect. 1] Wee may here observe; that the Iewes divi∣ded their night into foure quarters, or greater houres, termed foure Watches, each Watch con∣taining three lesser houres.

The first, they called Caput vigiliarum, the be∣ginning of the Watches, Lament. 2.19.

The second was the middle Watch, Iudg. 7.19. not so termed, because there were only three Watches (as Drusius would have it, s. Iudg. 7.19.) but because it dured till midnight.

The third Watch began at midnight, and held till three of the clocke in the morning,h.

The fourth, and last Watch, was called the mor∣ning Watch, Exod. 14.24. And began at three of the clocke, and ended at six in the morning. And this is the Watch here spoken of. Now these Watches were called also by other names, accor∣ding to that part of the night, which closed each Watch.

The first was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Even.

The second was called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Midnight.

The third was named, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cock-crowing. And,

The fourth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Dawning. Yee know not when the Master of the house will come, at Even, or a•• Midnight, or at Cock-crowing, or at the Downing,l.

[Sect. 2] §. 2. Walking on the sea.

[Object.] It is questioned betweene us, and the Church of Rome concerning the corporall presence of Christ; whether a true body can be in a place, and yet not occupy a place? And Bellarm. lib. 3. de Euchar. Cap. 5. proves it thus from this verse. It doth no more agree to a corporall substance, or true reall body, to fill, and occupy a place, then it doth to a heavie body to descend, and sink down∣ward; or to a lucide, and bright body to shine, or to a coloured body to be seene; or to a hot bo∣dy, to warme, &c. But God can make, that a hea∣vie body shall not sinke, &c. as is plaine from this verse, where Christ vvalkes on the water, and sinkes not (and so also Luke 4.30. and 24.31. and Iohn 8.5••.) Therefore a body may bee in a place, and yet not occupy, or take up the place.

First, the proposition is false because all [Answ. 1] the other things may bee done supernaturally, but they are not contrary to nature. But for a Body not to be in a place is directly con∣trary to nature: And therefore these are wrong conjoyned.

Secondly, it is evident from Scripture, that [Answ. 2] God hath made a heavie body not to sinke (as hee did Iron to swim) and the rest; but wee have no Scriptures to confirme this, that a body may bee in a place, and yet not fill it, and therefore these are unequally ranked.

Thirdly, it is false which the Iesuite avoucheth [Answ. 3] namely, that in Scripture wee reade of heavy things which weighed not, &c, for the bodies of Christ and Peter were no lesse ponderous, when they walked upon the water then they were be∣fore: but onely when they so walked, they were sustained by a divine power; and therefore when Peters faith failed, he began to sinke: whence it is cleare that he was as ponderous then as ever, but that hee was upheld by an Almighty arme.

Fourthly although the bodies of Christ & Peter [Answ. 4] when they walked upon the water, were made light, yet even then their bodies remained in a place circumscribed, and ••illed the place wherein they were. And therefore there are not the like reasons of these instances.

Fifthly, that which Bellarmine saith of the invisi∣bilitie [Answ. 5] of Christs body is false; because it alwaies remained in it selfe visible: but it is said to be in∣visible in regard of the multitude, from whom suddenly hee withdrew himselfe; or whose sight miraculously he hindred from seeing him: and therfore Luke 24.51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from them, is ad∣ded, Scharp. curs. Theol. pag. 1474.

§. 3. And they cryed out for feare. [Sect. 3]

The Disciples seeing one in the form of a man walking towards them upon the surface of the water, thought certainly that it had been some Specter; and therfore were frighted with the sight, whence it may be demanded:

Why men naturally so much abhorre and fear such sights and apparitions of Spirits? [Quest.]

First, the reason herof is because of that diver∣sity [Answ. 1] of nature which is in corporall and spiritual bodies: or, because of that strangenesse which is betwixt them. For spirituall creatures, whether good or bad are alienated from all commerce and society with men; and hence from the un∣wontednesse, or strangenesse of the sight, Specter•• trouble men, which would trouble them lesse if they were more acquainted with them, or accu∣stomed to such fights.

Secondly, spirituall creatures are more agile, [Answ. 2] quicke, strong, and powerfull, then are corporall; and therefore men are troubled with the sight of them, and affrighted with them; as natu∣rally the weaker things are afraid of the stronger.

VERS. 31. [Verse 31] And immediately Iesus stretched forth

his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt.

Concerning a small true faith divers things have b••en spoken heretofore: I will therefore here onely propound a Question or two of faith in ge∣nerall.

[Quest. 1] Wherein doth the faith of beleevers now dif∣fer from that faith which was in Adam in his in∣nocency.

[Answ.] For answer hereunto observe, that the Object of that faith which is in beleevers is twofold, viz.

First, the whole will of God revealed unto us in his word, containing all Histories Commands, Doctrines, Threatnings, Promises, of what kind soever. And this is called Legall faith.

Secondly, the particular promise of remission of Sins and everlasting life by the death of Christ: and this is called Evangelicall faith. Now in this distinction between Legall and Evangelicall faith, we must not conceive of two distinct habits of faith; for it is but one gracious quality of the soule disposing it to the belief of all divine truth, which for the substance of it was the same in in∣nocent Adam, with that which is in regenerate men. The difference standing onely in these three things, to wit,

First, in the degrees; Adams faith was perfect, because his understanding was fully enlightned, and his affections absolutely conformable to all holinesse. We know but little, and by reason of our internal weakenesse, wee beleeve but weakly what we do know.

Secondly, in the Originall; in Adam, faith was naturall by Creation; in us it is supernaturall by the Holy Ghosts infusion.

Thirdly, in the particular Object; Adam be∣leeved God without reference to Christ the Me∣diatour; we beleeve chiefly the promise of grace in Christ, and all other things with some Relati∣on to him. And thus we see wherein our faith differs from Adams.

[Quest. 2] Whether is fiducia trust, and assurance, of the essence of justifying faith,? because our Saviour here blames Peters doubting.

[Answ.] It is: and I make it good by these three grounds, namely,

First, from the Phrase of Scripture used in this businesse. Those phrases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Iohn 1.12. and Rom. 10, 14) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Romans 4.5. Acts. 16.31) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Ephes. 1.12) To beleeve in, or upon, or into God, Christ, the Holy Ghost, are not used as the learned know by prophane writers but one∣ly by Ecclesiastical: implying that in divine matters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies besides the naked ac∣knowledgement of the Head, the confidence and affiance of the heart.

Secondly, it is cleare, from that opposition, which is made between faith and distrust or doubting; as in this verse; and Iames 1.6. and Rom. 4.20.

Thirdly, from that excellent place. 2 Timoth. 1.12. where it is apparent that to beleeve, is as much as to commit our selves to Christs trust and keeping. I know, (saith the Apostle) in whom I have beleeved, or whom I have trusted; and I am perswa∣ded, that he is able to keep that thing wherwith I have en∣trusted him, or delivered up to his keeping. What was that? his soule unto everlasting salvation. Wherefore to beleeve the Promise, is with confidence and Trust to rely upon it, resting our selves upon the performance of it.

Verse 33. Then they that were in the Ship, [Verse. 33] came and worshipped him saying of a truth thou art the Sonne of God.

How many waies are men, [Quest.] or any other crea∣tures, called the Sonnes of God? and how is Christ his Sonne?

Thomas (1 p. q. 33. ar. 3) saith that The Sonne of God is five wayes used in Scripture, viz. [Answ.]

First, some are called the Sonnes of God, Propter similitudinem vestigij tantum: and thus the unrea∣sonable creatures are called the Sonnes of God, and God is called their Father. Iob. 38.28.

Secondly, some are called the Sons of God, Prop∣ter similitudinem Imaginis; and thus the reasonable creatures are called the Sonnes of God: as Deuter. 32. Js not he thy Father who hath created and made thee.

Thirdly, some are called the Sonnes of God, Se∣cundum similitudinem gratiae: and these are called Adopted Sonnes.

Fourthly, some are called the Sonnes of God, Se∣cundum similitudinem gloriae, according to that of the Apostle. Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God.

Fifthly, some are called the Sonnes of God, Secun∣dum perfectam rationem nativitatis: and thus onely Christ is the Sonne of God.

Notes

• Hebr. 6.16, &c. Exod. 22.8
• Ʋers. 13.
• Ʋers 24.
• Ʋerse 25 26.
• h

  Luke 12.38.
• l

  Marke 13, 35.