I Will (according to the method of our holy Evangelist) first speake a word or two of the Genealogie of our Lord and Savi­our Jesus Christ; his genealogie being re­gistred; to let us see that Jesus is THE CHRIST: the agreement of the foure Evan­gelists doe greatly confirme the same. Two of the foure, viz. Saint Matthew, and Saint Luke record Christs genealogie unto us: hence a que­stion ariseth.

Quest. 1 How can these two Evangelists bee reconci­led, differing so much as they doe in this Genea­logie? Answ. 1 I answer, They write and set downe the linage and descent of Christ diverso sed non ad­verso modo, diversely but not contrarily; whose diversity makes up the sweeter harmony: for where Saint Matthew reckons from the Fa­thers downeward; Saint Luke reckons from Answ. 2 the children upwards. I answer againe; the whole genealogie is divided into five Sections, reckoning as Saint Matthew doth from the Fa­thers to the children. 1 From Adam to Noah. 2. From Noah to Abraham. 3. From Abraham to David. 4. From David to Zorobabel. 5. From Zorobabel to Christ himselfe. In the first and se­cond Saint Luke runnes alone, Saint Matthew not meddling with the Genealogie of Christ fur­ther then Abraham. In the third section from Abraham to David, Saint Matthew and Saint Luke goe together. In the fourth from David to Zorobabel they take different courses, for Saint Matthew descends from David by Solo­mon, but Saint Luke by Nathan, and both meet in Salathiel: where going on two steps toge­ther, they part againe, and the one takes his course from Zorobabel by Rhesa to Mary: the other from Zorobabel by Abia to Ioseph.

It will be questioned againe, How Saint Mat­thew Quest. 2 and Saint Luke can agree in the last exam­ple, according to our Evangelist (verse 16.) and the first according to Saint Luke Luk. 3.23. Saint Mat­thew affirming Iosephs father to be Iacob; Saint Luke, Elie? I answer, Answ. Iacob was the naturall Father of Ioseph: Eli was the naturall Father of Mary, and so by the contract of those two, Eli was Iosephs Father in lawEut. 1. l. 1. Cap. 10..

It will be further questioned, why Saint Mat­thew and Saint Luke have both of them descri­bed Quest. 3 the genealogie and linage of Ioseph, not of Answ. 1 Mary. I answer first, for the convincing of the Jewes, to whom Saint Matthew wrote. Second­ly, Answ. 2 because Ioseph and Mary were contribules, both of one Tribe, and therefore it was all one whether of them were described; but of this more by and by.

The Booke of the generation:] hence another Quest. 4 question ariseth, Whether this bee the Title of the Booke or no? Answer, Answ. it is not the title of the Booke, but onely of the Catalogue expres­sed in the Chapter, so Gen. 5.1. This is the Booke of the generations of Adam, &c.

It will be hence demanded further, why doth Quest. 5 Saint Matthew meddle at all with Genealogies, seeing Saint Paul forbids them1 Tim. 1 & Tit [...] 3. Answer. I answer, there is a double use of Genealogies: 1. First, a pro­phane use, for ostentation, pride, boasting, or ambition; and this the Jewes were too much addicted unto: and this is that which Saint Paul forbiddes; namely, a vaine pride, and glorying in their ancestors. 2. Secondly, there is a holy use of Genealogies, which is three fold. 1. For the observing of judiciall Lawes. 2. For the di­stinguishing of the Church from those that were without: and these second uses of genea­logies belong not now unto us. 3. For the de­claration or setting forth of the pedigree, race, or linage of the Messiah: and this continued [Page 8] for and with us, and is that which Saint Mat­thew here intends, who fearing, least it should be thought that Christ were some obscure, or pri­vate, or secret, person like Melchizedech, who was a Pater without Father or Mother, doth therfore shew forth unto us his generation, that wee might observe and know it to bee double, viz. First, naturall and knowne, comming from Da­vid by this line and descent. Secondly, divine and ineffable.

Quest. 6 Furthermore it will be asked, why Saint Luke proceeds unto Adam, and Matthew beginnes but at Abraham; seeing they both intend one and the same thing, viz. the genealogie of Christ Answ. 1 according to his humanity? first some answer, that this was done to shew that Christ was given two manner of waies: to wit, first

For the Gentiles and for all men, and that in a double regard.

• First, by the sufficiency of that Redemption, which was wrought by Christ.
• Secondly, by a generall of­fer of conditional grace, which was made unto all.

Answ. 2 Secondly to the Godly onely, (the seede and children of Abrahams faith) by effectuall Re­demption.

But I rather thinke the reason to bee this in short: Saint Matthewes chiefest regard in the reckoning up of this genealogie, was to move the Jewes to embrace the Gospel: and there­fore hee beginnes with David in this verse, be­cause then it was most common in the mouthes of all men, that the Messias should be the sonne of Dauid: but Saint L ke (as testifies Eusebius Eccles. Hist. lib. 3. cap. 4.) by birth a Gentile, borne in Antiochia, learned in Physicke, and now a Proselite, truely conver­ted, doth write his Gospel to convert others: and therefore shewes to the comfort of all be­leeving Gentiles, that Christ is a Saviour also unto them, even which are of the posterity of Adam: The promise of the Messias was tyed to the families of David, and Abraham Gen. 22.18. 2 Sam. 7.12. and there­fore Matthew proving Christ to bee the sonne of David and Abraham according to the flesh needs goe no further: But Luke writes unto the Gentiles (for he was Pauls companion, who was the Apostle of the Gentiles) and therefore hee proceeds unto Adam the Father of all Nati­ons.

Quest. 7 Againe, hence it will bee demanded; why is onely David and Abraham here named? Answer. I an­swer, because under these two were all the pro­mises made and given, viz. First to Abraham, Gen. 12.3. and 22.18. Secondly, to David 2 Sam. 7.12. 1 Chron. 17. Psal. 89.37. Esa. 37.35. and 53.3. Ier. 13.13. 22.4 30.23.5.

Quest. 8 Lastly, one other question may hence be pro­pounded, which is this; why is David set, or pla­ced before Abraham (in this verse) Abraham be­ing Answ. 1 the eldest? I answer, First, because the pro­mises made to David were more cleare and illu­strious, and later; and therefore better knowne unto the people: as appeares by the blinde man, who cries unto Christ, thou sonne of David have mercie upon me; and so the common people call the Messias the sonne of David. Secondly, I an­swer, Answ. 2 It is ordinarie with Historians to proceed from later things to more ancient: first, to re­late those things that are freshest in our memo­ries, and then goe one to those that are more remote from us. Lastly, I answer, The matter Answ. 3 in hand, or the historie of the Genealogie of Christ, doth require that David should bee pla­ced before Abraham: for the Catalogue of the persons is to bee drawne from the first to the last or to begin with the eldest first, and so pro­ceed downewards: and therefore being to be­gin with Abraham, as he doth vers. 2. hee first names David, then subjoynes Abraham, vers. 1. that so the second verse may depend immedi­atly upon the first. Thus much for the que­stions. One objection we have further to re­solve. Object. Saint Matthew making no mention at all in this his Genealogie, of the linage of the blessed virgin Mary, gives Salmeron the Jesuite occasion to alledge this place to prove, that the virgin Mary was without sinne at all: and that we should not consider her to have sprung from sinners, lest she should thereby have incurred the guilt of originall sinne from them: but wee must conceive of her, as the elect and gracious mother of Christ, and consequently exempted from all sinne: and for this cause (onely sayth he) she is described as Saint Paul describes Melchizedech, without Father or Mother, or genealogie; and as wee understand an other person (i. e. Christ) figured in Melchize­dech: so the blessed Mother of Christ, must bee imagined to be without Father or Mother, that so wee may understand her to bee without the least staine of sinne. The Jesuites argument be­ing something confused, we will draw it to this forme. Major. Whosoever is described with­out father or mother, or genealogie, is altoge­ther voyd of sinne. Minor. But the blessed virgin Mary is such a one, described without father or mother, or genealogie. Therefore she is altogether voyd of sinne.

First of all, we deny the Major or first propo­sition: Answ. 1 for Melchizadech is described in Scrip­ture, to be without father or mother, or generation: and yet neither Papists, nor any other, goe a­bout to prove, that hee was free from all sinne. Secondly, wee answer, that the confirmation Answ. 2 and proofe of the Major is very ridiculous, Ma­ry is described like Melchizedech, [...], without any genealogie, or generation; there­fore as Melchizedech signifies Christ, so Mary was free from all staine of sinne: this is a Sequi­tur, à baculo ad angulum, as wee say in the Schooles. Thirdly, the Minor, or second pro­position Answ. 3 is false: Mary is not described like Melchizedech, [...]; for his parents, none at any time, or any where, hath named in Scripture; yea, he is so obscurely brought in, that wee have no argument to prove, that hee was borne, but onely that generall argument, which is taken from the nature of man: But Mary was not onely borne after the nature of other men and women, but also her Genealogie [Page 9] is named in Scripture. For, I. First, she is cal­led the Cosen of Elizabeth, from whence necessa­rily one genealogie must bee common to them both. II. Secondly, shee is shewed to bee the daughter of David and Abraham, because Christ was borne of her, vers. 20. and hee is sayd to bee the sonne of David and Abraham, vers. 1. And therefore the Genealogie of the Sonne, must needs appertaine unto the Mother. III. Thirdly, this same Genealogie, which is described both by Matthew and Luke, is both the Genealogie of Mary, and described for Ma­ries sake, and not for Iosephs; because it is described to shew the descent and linage of Christ, who came not of Ioseph, but of Mary onely: and therefore if this Genealogie belong not unto her, it belongs not unto ChristChamie­rus Tom. 3. f. 115. Sect. 18.19.20.21. Vers. 2. Observa..

VERRS. 2. Abraham begat Isaac.] Isaac was a type of Christ in 3 things. First, in his nativitie, which was in a manner, and in nature almost impossibleRom. 4.19., Abrahams body being dead: so Christ was wonderfull in his birth. Second­ly, in his obedience unto the death, making no resistance against his Father Abraham, Gen. 22. So Christ was also obedient to the stroake of deathPhil. 2.8.. Thirdly, he was the sonne of promise, and the promised seed, Gen. 21.12. and so was Christ, Gal. 3.16.

Vers. 5 Quest. §. 1. VERS. 5. Boaz of Rahab.] It may here bee demanded, why in the Genealogie of our Sect. 1 blessed Saviour, none of the holy women are reckoned up, but those onely whom the Scrip­tures Answ. 1 doe taxe and reprehend as sinners? I an­swer, this was done first of all, because Christ came into this world to save sinners, and to take away their sinnes. Sinners are reckoned up in his Genealogie, and he is sayd to be descended of them, because he descended frō heaven for them Hier. s.. Christ for the comfort of poore penitent sin­ners, assumed that nature which once was sin­full, that he might separate it from sinne. Se­condly, another reason, why they are reckoned up and named, and neither Sarah, nor Rebecca, is to represse the arrogancie of the Iewes, who Answ. 3 glorie so much in their progenitors. Thirdly, and lastly, this is done to manifest Christs glo­ry, in that hee tooke not any of his holinesse from his parents, or progenitors, they being wicked.

Sect. 2 §. 1. VERS. 5. Salmon begat Boaz of Ra­had: Quest. and Boaz Obed of Ruth.] Here it will bee questioned, to what end are these set downe, for they seeme not pertinent to the matter in hand. Answ. I answer, These things are not in vaine set downe, but for our instruction, teaching these three things unto us. First, Rahab was an harlot, and yet her husband took her unto him­selfe, although shee was such: so Christ hath married himselfe unto the Gentiles, who were spirituall fornicators, through sinneChrysost Hom. 3. op. imperf.. Second­ly, Ruth was a stranger, and very poore, yet Boaz did not despise her for her povertie, nor abhorre her for the wickednesse of her Coun­trey: no more doth Christ despise us, being most poore and beggarly, through the want of goodnesse, and worthy to bee abhorred for the wickednesse of our lives. Thirdly, to teach us, that as Ruth left her countrey, and her fathers house, and all her kindred, and then was enno­bled by this marriage: so wee must likewise leave our old Conversation, that so we may bee bee joyned in marriage unto Christ. Psal. 45.10.Ambr. in. Luke 3. Vers. 8.

VERS. 8. Ioram begat Ozias.] From these words divers doubts arise. First, what manner Quest. 1 of succession this was? For Ioram did not be­get Ozias. I answer, t'is true, Answ. Ioram did not be­get him; but yet Ozias came from him, as ap­peares thus. I. Ioram had many brethren, as we may finde, 2. Chron. 21.2. but them hee slew, vers. 4. II. Ioram had also many children; but the Aethiopians slew them all, as wee read, 2. 2 Chron. 21.17. and 22.2. excepting one, which is called Iehoahaz, 2. Chron. 21.17. but Ahazias, and Azariah, 2. Chron. 22.1.6.7. III. The children of Iorams children were slain by Iehu, 2. Chro. 22.8. even 42. persons, 2. King. 10.13. IV. Ahazias had many children, 2. King. 10.13. who (their father being slaine by Iehu) were all slaine by their mother Athaliah, 2. Chron. 22.10. except only Ioas, vers. 11. whom Iehoiada crownes, 2. Chron. 23.1. &c. V. Ioas had a sonne called Amaziah, 2. Chron. 24.27. VI. Amaziah had a sonne whose name was Vz­ziah, or our Ozias (mentioned in this verse) 2. Chron, 26.1. And thus we see, that although Ozias was not the immediate sonne of Ioram, yet hee was of his linage, and descended from him, as appeares plainly by that which hath been sayd, but more briefly by the Mar­gent.Joram whose son was Aha­zias, whose sonne was Ioas, whose sonne was Amaziah, whose son was Ozias

Secondly, it will be sayd, Was not Ioas, the Quest. 2 Grandfather of Ozias, the sonne of Nathan? for so it is generally thought: and if so, then he came not from Ioram, as is affirmed by the for­mer question: but he was the legall sonne onely, and came from Nathan, and not the na­turall sonne of Ahaziah, of the stocke of Salo­mon? I answer, It hath been affirmed by divers, Answ. that Ioas was the sonne of Nathan, but without any solid ground at all: And the contrary (that Ioas was the naturall sonne of Ahazias) doth evidently appeare from these places, which I perswade my reader to observe, 2. King. 11.2. and 13.1. and 14.13. 1. Chron: 3.11. and 2. Chron. 23.11. and 23.3.

It may yet from hence further bee questi­oned, Quest. 3 Why Saint Matthew here omits these three Kings, Ahazias, Ioas, Amaziah, seeing they came betweene Ioram and Ozias? and why he omits these three rather than others? First, hereunto some say, because these three de­scended Answ. 1 from the cursed family of Ahab, whose posteritie God commands Iehu to destroy. Se­condly, Answ. 2 othersPareus s. rather thinke fit to give over the Quare, and leave it as a secret, than to dive into it. Thirdly, although it bee true, that the Answ. 3 Lord may doe what he please, and need not give an account of his actions unto man, yet he doth nothing but for some good and just cause: and in these Historicall relations gives us leave with modestie to enquire after those things, that at first view seeme to bee obscure and secret: and therefore (I hope without offending in this [Page 10] kind. vit. to dive into the depths that onely the Lord can sound) foure reasons may bee given why these three, and only these three are here omitted.

The first is, because S. Matthew for the helpe of memory hath propounded to reckon up 3 series, or orders of the progenitors of Christ, every one of them consisting of 14. persons, as in the 17. verse of this chapter: and for this cause he is en­forced to [...] many.

The second reason is this because the Evange­list would not so precisely stick, or [...]herein the enumeration of Christs forefathers, but hastens unto the ma [...] scope hee hath propounded unto himself, and that is the demonstration of Christ, not those from whom hee came, according to the flesh, any further, than the ma [...]er in hand ne­cessarily requires.

The third reason may bee this; the series of Christs progenito [...]s from I [...]ram to Ozias, might easily be knowne by the simplest, from those plaine places of Scripture, cited before, quest. 1. and therefore the Evangelist troubles not him­selfe to reckon them up.

The last reason why hee omits these 3 Kings, rather than others, is for these causes. I. First, be­cause the kingdomes were wickedly governed under them, and therfore they were not thought worthy to be named. II. Because these 3. were most miserably killed: and thus S^t. Iohn Apoc. 7.5.6.7.8. doth not reckon up the tribe of Dan a­mongst the tribes of Israel, for her singular, and exquisite impietie.

Vers. 11 VERS. 11. Iosias begat I [...]c [...]ias and his brethren, about the time, they were carried away into Ba­bylon.]

Object. 1. 2. It may here be objected, Iosias was not the Fa­ther of I [...]c [...]iah, but his Grandfather. Secondly, Iosias begot not these sons. I [...]c [...]iah and his bre­thren, Answ. 1 in the Captivitie, but before: I will joyne these two doubts together, in the resolving of them. First, some answer hereunto, that Iosias begat I [...]c [...]ias and his brethren, inregard onely of a legall succession, because they succeeded him. I. I [...]b [...]as succeeded, whom the King of E­gypt carried captive. II. Ieb [...]iach [...], whom the King of Babylon carried away. III. His sonne Ie [...]iachim, who in like maner was captivated by the King of Babylon: and these were they, a­gainst whom the Prophet Ieremie denounceth all his threatnings, Ier. 22.18. &c. IV. Zedochi­as the sonne of I [...]sias.

Answ. 2 Henry Stephen (although Beza attribute it to Robert Stephen. Beza. s.) thinking that the Fa­ther Ieh [...]iachim was here omitted, amends it thus, Iosias begat Ioachim, & Ioachim begat I [...]ch [...] ­nias and his b [...]ethren: But this correction is not to be allowed; for first, knots must not bee out, when they should be untied, wee must not adde or diminish from the Scriptures, when wee can­not reconcile them. Secondly, no Greeke ex­amples or copies, have it thus, and therefore no such addition is to be permitted. Thirdly, Ioc [...] ­nias Answ. 3 had onely one brother, viz. Zedochias the yonger, and therefore by Brethren (in this verse) is not to bee understood the immediate naturall brethren of I [...]ch [...]nias. I answer therefore (with Beza and Hier s.) that there was a double I [...]co­nias, to wit, the father I [...]hoi [...]im, and also the sonne Ieh [...]achin, who were both so called, (it being ordinarie with the Hebrewes, to have two names, and sometimes tearmed by the one, and sometimes by the other) and of the father it is here sayd, I [...]sias begat I [...]coniah (that is I [...]h [...]ia­ [...]i [...]) together with his brethren. Now the bre­thren he had were th [...]ee, viz. Ie [...]as, Shallum, and Ma [...]as, or Zed [...]chias (although some there be that conjecture Ieh [...]as and Shallum to be one and the same.) But against this, Reply. 3 it will bee objected, how then it is sayd, that Iosias beg [...]t them in the Babylonian captivitie? I answer Answ. 1 first, B [...]h is put for La [...]d, i. e. about the time of the captivitie. Againe, the Captivities to be Answ. 2 referred unto the sonnes, not unto Iosias, i. e. these words in the Text, [...], in the captivitie, are not to be referred to the word [...], beg [...]t, but unto the children which hee begot, in whose time a threefold successive cap­tivity came to passe under their Kings. 1. Vnder Iech [...]nias the father, whom the Hebrewes call Ieb [...]achi [...] (as Hierome sayth by H and K,) or as others Ie [...]iaq [...]s by Q II. Vnder Ioc [...]nias the sonne, whom the Hebrewes call I [...]iachi [...], by Ch. and N. III. Vnder Zedechia, who reigning, the carrying into captivitie, was consummate, & finished: which transportation Saint Matthew here remembers, as though it were but one a­lone: so that the meaning is not, that I [...]sias in the Babylonian captivity begot the children, for being prevented by death, long before the Cap­tivity he could not: But that his posteritie was brought into that Babylonian exile: for the words are to be read thus: Iosias begat I [...]conias & his brethren, [...], i. e. who were in the time of the transportation into Babylon: And thus in the 17. verse of this Chapter the same wordes signifie, T [...]ri [...]i [...]um, non t [...]mporis duratio­nem.

V. 12. I [...]che [...]iah begat Salathiel, Vers. 13 ] this Salathiel is called elsewhere1 Chro. 3 17. Reconci­liation. Sh [...]ltiel, and he is concei­ved to bee the common terme of the stocke of Salomon and Nathan: for whereas hee is called the sonne of Iaconiah 1 Chro. 3.17., wee must understand it not, to bee his sonne by nature, because hee had no sonne that reigned after himI [...]. 22.30., but his legall sonne, hee being of the stocke of Na­than Luke 3.27.. And thus these two places are recon­ciled, to wit, Ierem. 22.30. and this verse: the first speaking of a naturall sonne, the other of a legallTremel­lius.. It will here bee objected. Salathiel Luke 3.27. is called the sonne of Neri: but in this verse, of Ioconias. Answer.Reconci­liation. Hee was the naturall sonne of Neri, and the legall sonne of Ioconiah: so called, because hee succeeded him in the kingdome: And thus in the genealogie of Christ, Luke followes the naturall order, and Matthew the Legall. See Parou [...] up­on this verse, where this question is further prosecuted.

VERS. 13.14.15. And Abind begat Eliachim, Vers. 13, 14, 15. Object. and he Az [...]r, and he Zadoc, and he Achim, and hee Eliud, and he Eleazar, and he Matthan, and hee [Page 11] Iacob.] The Papists object these verses for their humane traditions thus. The Evangelists (both Matthew in these verses, and Luk. 3.) name ma­ny of Christs progenitors, whose names are not found in the Old Testament, but are borrowed onely from Tradition: and therefore Traditions Answ. 1 besides the Scriptures, are to bee allowed. I an­swer hereunto first, that although some names in the genealogie of Christ, be not in Scripture, yet it follows not hence, that the Euangelists had them from humane tradition, but from the dicta­ting of the Spirit of God, who did inspire them, Answ. 2 when they wrot these books. Secondly, without the knowledge of these names, our faith may be safe, it not being absolutely necessarie unto sal­vation, to know directly & successively the line, race, and linage of Christ: and therefore this will prove but a sandie foundation unto the Pa­pists, to build those their Traditions upon, which concerne (as they say) our faith unto salvation. Answ. 3 Thirdly, because it is requisite for the confirma­tion of our faith, after the comming of Christ, to know him certainly to be the son of Abraham and David; therefore this genealogie is written, and that in Scripture, that we may know it, and beleeve it; and therefore the Papists are not to obtrude any Tradition upon us, but such as are in the Scriptures, as the forenamed examples are; for we beleeve that Christ came of these, and al­though wee know not, from what histories or authors the Evangelists were taught it: yet now, because it is taught unto us by an Evangelist (who in the writing hereof was directed by an infallible spirit of truth) we therefore confident­ly assent unto it.

Vers. 16 VERS. 16. Of whom was borne Iesus.] If any Sect. 1 judicious reader desire to know the derivation or reason of this name (Iesus) which is given to the true Messias,Tract. 6. f. 623, 624. let him reade Illyricus de nomi­ne Iesu, where hee shall finde it confirmed by eight reasons, that Jesus comes from the verbe [...] Jascha to Save: and is the same with Ie­hoshua a Saviour: where also divers arguments are confuted, by which Ofiander would prove, that Jesus comes from Iehovah, or from Ie­heschuh.

Sect. 2 § 2. VERS. 16. Iacob begat Ioseph the husband Quest. 1 of Mary] Concerning these two holy persons, Ioseph and Mary, much might be spoken, but I will onely observe a word or two. First it may bee inquired, Answ. what they were? I answer, they were one thing jure, another re, one thing by right of inheritance, another by present condition: By right they were successors of the Kingdome of Israel, as is proved by many writers: but for the present, they were poore, he being a Carpen­ter, and she but meane in regard of temporal pos­sessions, and her present condition. Hence it will be questioned againe,

Quest. 2 Why doth God permit the righteous to bee deprived of their right, and to bee brought into misery and poverty, Answ. and want? I answer, that the Lord doth it for many causes. First, be­cause thus God will prove and trye them. Heb. 12.3.4. Secondly, because worldly aboundance and plenty is not so fit or convenient for them, as shall afterwards be shewed. Thirdly, that he may crowne them with future blessings more abundantly: thus Iob was robbed; and Abra­ham was to forsake all, that the Lord might double all their losses unto them. Fourthly, God hereby would let us see, how carefull hee is of us, when wee are in neede, either by comfor­ting of us in our affliction, or by avenging him­selfe upon those that injure us, or by giving us contented hearts willing to endure, or undergoe whatsoever our God layes upon us: And this last was fulfilled in Ioseph, who although that hee were a great Heire, yet hee was contented with his poore, lowe, and present condition, be­ing herein a patterne and president unto us, that as hee (which was supposed to bee the father of Christ, and was indeede the right▪ Heire unto the kingdome of Israel) was content with that lot of the things of this life, which God alotted and measured forth unto him: so all they, that suppose themselves to bee the children of Christ, Observa. and are indeed Heires of the kingdome of heaven, should bee willingly, and cherefully contented with their present condition, al­though they bee brought from riches to pover­ty, from the throne to the dunghill, and from ruling a Septer, to handle a saw (as Ioseph was) to maintaine life. Hic labor, hoc opus est, this is Quest. 3 (will some say) durus sermo, a very had taske, because in this regard it is hard to descend, and a bitter thing to be brought from plenty to po­verty, from honour to a low estate; and therfore how or wherby may we be strengthened thus to submit our selves, to what estate or condition soever the Lord shal call us unto, with this con­tentednesse of minde, that was in holy Ioseph, & blessed Mary? I answer. Answ. Cōtentation is to be cor­roborated by these meditations. First remember, if thou have victum & amictum, food & rayment, thou hast enough, and therefore having that, be contented1 Tim. 6.8.. Secondly, remember this is the worke of God; art thou from plenty brought to poverty with Iob, this is Gods work: or art thou brought from a high estate to a low, as Ioseph here? remember the Lord hath a hand in it, and therefore murmure not against him, but rather be contented. Thirdly, remember God [...]ries thee hereby, (as he did Iob) to see whether thou wilt serve him in adversitie, when hee crosseth thee, as well as in prosperitie, when hee blesseth thee, as did Iob: and therefore bee content, and patient, and quit thy selfe, like a man. Fourthly, remember all the children of God are made par­takers of some affliction or other, either in bo­dy or minde, or estate, or children, or friends, or good name; and therefore bee thou contented with thy crosse whatsoever it bee. Solamen misa­ris, semper habere pares: thou art no worse than others, yea, thou hast many copartners in mise­ry, and therefore thou mayst beare thy burthen the more cheerfully. Fiftly, remember, if thou be crossed and afflicted in temporall things, it is an argument of thy filiation or adoption into the fellowship of sonnes: they being bastards, and no sonnes that are are afflicted with no stripes, Heb. 12.8. And therfore thou shouldest rejoyce when [Page 12] thou art afflicted; much more be content with it. Sixtly, remember, the way unto heaven and glory, is by poverty, adversity, sicknesse, pati­ent enduring of wrongs, injuries, losses, crosses, and the like: and therefore (these things consi­dered) there is great reason to bee content with our condition, although wee bee brought with Ioseph, from heires apparent of a Crowne, to poore handy-craftsmen.

Sect. 3 § 3. Iacob begat Ioseph, the husband of Mary.] Quest. 1 Here it may be demanded, why is the genealo­gie of Ioseph here declared, Christ being not borne of him, but onely supposed so to be? This question is urged by all the Jewes and Pagans, against this our Evangelist, as unanswerable, arguing thus; either Jesus was the naturall Son of Ioseph (that is naturally begotten by him) and then he is not God (for whatsoever is borne of the flesh, is flesh: Ioh. 3.6. or else, Christ is not the naturall sonne of Ioseph, and then Iosephs genealogie doth neither appertaine unto Christ, nor at all prove Christ to be the Sonne of God.

Answ. 1 Hereunto it is answered commonly (by the Christians) thus; although Ioseph were onely the supposed Father of Christ, and not the na­turall, yet Iosephs genealogie doth prove Jesus to be the son of David; because Mary also was of the same Tribe of Iudah, and family of David: This they prove thus; Ioseph was a just man, and one that feared the Lord, and therefore marries one of his owne Tribe and family according to the Law;Numb. 36.8, 9. every daughter that possesseth an inhe­ritance, in any tribe of the Children of Israel, shall bee wife unto one of the family of the Tribe of her Father, &c. If this probation were solide, the whole argument were solved: but I finde, that this law is not universall, but limited and re­strained, pertaining onely to those daughters, who were left alone in their family, together with their fathers inheritance (as were the daughters of Zelaphead Num. 26.33. & 27.7. and 36.2.6. and therefore before this probation will be allowed, it must first bee proved that Mary the B. Virgin was such a one, left alone in her family with her Fathers inheritance: which cannot be proved from scrip­ture; but rather the contrary, that her condi­tion was poore and meane, and low in regard of temporall possessions: And therefore seeing this answer doth not satisfie; nor solve the doubt, we will produce another from the Scriptures.

Answ. 2 Saint Matthew here doth plainely demon­strate two things. First, that Jesus was not be­gotten by Ioseph, but borne of Mary (verse 18. before Ioseph and Mary came together, she was found with child of the Holy Ghost.) Secondly, that Jesus was the sonne of David and Abraham, verse. 1. and therefore Jesus of necessity must bee the sonne of David, either by Father or Mother. i. e. Ioseph or Mary: but not by his Father Io­seph (as is shewed, from verse 18.) but by his Mother, who therefore must needs bee the daughter of David. Againe, Luke 1.31. the Angel sent unto the Virgin Mary, doth call Jesus (the child that is to be borne of her,) the sonne of David: but David was not the Father of Jesus by Ioseph, but by Mary: and therefore Mary was the daughter of David. So also in divers other places of Scripture, Christ is called the sonne of David, and of the seede of David Rom. 1.3. and 2 Tim. 2.8. and Apoc 22.16.: which he could not be, but by the Mother: And thus these places doe firmely prove, that Ioseph and Mary were both of the same Tribe, and family of David.

But here another question doth arise, If it bee Quest. 2 thus, that Christ is not the sonne of Ioseph, why then doth not the Evangelist here rather reckon up the genealogie of Mary, then of Ioseph. To this first some answer, that Saint Matthew doth Answ. 1 this ex opinione vulgi, because hee would observe that common opinion, that was of Christ, to wit, that he was the sonne of Ioseph: but this is false, for verse 18. hee testifyes that Ioseph was not his Father, but that shee was found with child of the Holy Ghost, before Ioseph and shee came together. I answer therefore, the cause Answ. 2 undoubtedly was this; Saint Matthew was a Jew, and herein observes the custome of the He­brewes, who reckoned or recorded onely the genealogie of men not of women.

§ 4. VERSE 16. The husband of Mary.] Sect. 4 Concerning the B. Virgin, I will here say no­thing, saving onely this, that the Papists say too much; striving manibus pedibusque, with tooth and naile, to prove that shee was without origi­nall sinne: the arguments whereby they en­deavour to prove it, I shall (God enabling mee) consider of in their due place: I will here onely produce one example, they bring to prove it, whereof I will say no more but this, recitare est confutare, it needes no better Argument to con­fute it, then barely to cite it. Baralet to prove the Virgin to bee without sinne,Fable. telleth us this story (si credere fas est) that there was one M^r. Alexander Niccham, who having given it out three sundry times, that hee would prove that shee was conceived in sinne, was prevented by sicknesse, so that he could not performe his pro­mise; but afterwards renewing his purpose, the night, before hee was to prove his assertion hee fell into a great disease: and in his agonie calling upon the B. Virgin, shee came presently unto him, and said, hanc infirmitatem pateris pro [...]o, quod, me esse conceptam in peccato originali, pre­bare niteris, i. e. this punishment is inflicted up­on thee, because thou wentst about to prove, that I was conceived in originall sinne: and having so said, tooke a knife, and therewith cut out a peece of rotten flesh out of his side, and with a needle, and a silke thread sewed it up againe, wherupon he did not onely renounce that dam­nable opinion, but wrote a great booke, for the confirmation of the contrary.

§ 4. VERS. 18. Vers. 18 Now the birth of Iesus Christ was on this wise; when as his Mother Mary was Sect. 1 espoused unto Ioseph (before they came together) she was found with child of the Holy Ghost.

The first and maine question here will bee Quest. 1 this; Why the Lord would have the blessed Answ. 1 virgin espoused unto Ioseph? I answer. First,Hier. s. for the honour of Matrimony: ^g the patronage of wedlocke doth take away the infamy of Observ, 1 whoredome, teaching us, that honourable mar­riage [Page 13] is to bee preferred before dishonourable whoredomes: and that for these causes, First, because adultery and fornication are forbidden (by God) unto all men, of all times, in all places, and is allowed unto none at any time, or upon any occasion. Secondly, because God hath Answ. 2 commanded Matrimony, and hath given and granted it unto man, as a remedy against un­cleane fornications. Secondly, some answer, that this was done, that the Divell might not know Christ,Hier. s. lest that hee should plot or pra­ctise some mischiefe, either against the blessed virgin, or her more blessed infant. This an­swer Pareus (upon these words) doth justly re­ject, upon these two grounds. I. Because there is no probabilitie, that those things which the Angel had openly revealed to Ioseph and Ma­ry, should bee concealed from the Divell. And II. Because from the very nativitie of Christ, the Divell begun to lay a thousand traines for the destruction of Christ, both by Herod and the Answ. 3 Jewes. A third answer therefor is given, viz. That this was done for these ends. I. First, that there might bee one, who should provide and take care for the flight of the infant, when He­rod should by crueltie seeke his lifeHier. s.. II. Se­condly, that there might bee one, who should take care for the education and nourishing of Christ, in providing for him whatsoever was needfull in regard of his humanitie. III. Third­ly, that the blessed Virgin might have one, from whom she might receive both comfort and ayd, in the time of Christs infancie. A fourth an­swer Answ. 4 is brought,Pareus. s. which is, That Mary might have a domesticall witnesse of her immaculate virginitie: for none was better able to testifie Answ. 5 her chastitie, than Ioseph. It is answered a­gaine,Heir. ad­vers. Hel­vidium. Mary was espoused to Ioseph, that by his genealogie (to whom Mary was allied) the o­riginall also, or progenitors of Mary, might the better be demonstrated.

Answ. 6 Lastly, I answer. This was done for the a­voyding of a threefold mischiefe, or inconve­nience, that might otherwise have ensued, to wit: First, lest the Jewes should take occasion to reject Christ, because he was borne out of mar­riage: and consequently blasphemously esteeme him the fruit of a polluted bedDion. Carthus. s.. Secondly, for the avoyding of death, which was allotted by the Law unto suchDeut. 22.21,. Hier. s. Thirdly, to a­voyd infamie, if shee had not beene betrothed unto a husband, she would have incurred the name of a harlot: teaching us carefully to avoyd every occasion of infamiePro. 22.1. Eccles. 7.3..

But hence a question is considerable; Why should wee bee thus carefull of our credit and good name, doth it not savour too much of Observ. 2 vaine ostentation? I answer, we should carefully regard our credit: first, because our owne con­science Quest. 2 is more confirmed thereby. Secondly, Answ. 1 because our brethren are benefited by our good Answ. 2 example, our unreproveable lives being as a candle in a darke place, usefull for the directing and encouraging of them in the trade of ver­tue. Answ. 3 Thirdly, because the Gospel is either ho­noured or dishonoured by us, that is, if our lives be unblameable, we adorne our profession, and honour the Gospell; but if infamous, wee are a dishonour and a scandall unto it, which wee should be very fearfull of: and therefore very carefull to preserve a good name amongst all, which is as a pretious oyntment.

Hence another question will bee demanded; Quest. 3 How is a good name or fame to be sought for? I answer. Fame is either evill or good. I. First, Answ. there is an evill fame, which is two-fold, viz. first with evill men, who seeke fame, malè agendo, by wicked workes, as Herostratus burned the Temple of Diana at Ephesus, to get a perpetuall fame: and some also, by drinking others under the table, or by patronage of wicked-men. Se­condly, with good men, who defend often that which is amisse, and excuse all their imperfe­ctions, lest otherwise it should tend to their disgrace; both these are ordinarie, but neither of them good: and therefore Fame is not thus to be sought for. II. There is a good Fame, which is likewise two-fold: first, bonum faciendo, when a man gets a good name, by doing that which is good. Secondly, offensionem cavendo, by avoyding and shunning all occasions of evill: a man gets a good name, by carefully avoyding all evill, and eschewing giving of offence unto all. Now offences arise three manner of wayes. First, mala agendo, by doing that which is evill: and therefore he that covets Fame, must onely employ himselfe in good actions. Se­condly, dubia agendo, by doubtfull actions, which may justly bee suspected: and therefore he that desires a good report among men, must eschew all appearance of evill, 1. Thess. 5.22. that is, all those actions which are of evill report, or may be ill interpreted. Thirdly, bona agendo, sed non cum cautelá, by doing that which is good for the matter of it, but undiscreetly for the manner of it: and therefore unto a good name are required good actions, performed with pru­dence and discretion. And by these wayes it is lawfull to acquire fame.

When Mary was espoused.] The Papists doe Sect. 2 from this verse maintaine, that Mary the Obiect. blessed virgin, was not onely a virgin, when shee was espoused unto Ioseph, and continued so all her life time after: (for this we willingly grant) but also that shee vowed or purposed virginitie, before the message of the Angell was brought unto her: and from her example ground their opinion of votaries, or vowes of chastitie, or ab­stinence from marriage.

But this assertion is rashly, without Scripture, Answ. nay rather against it, affirmed: for the Text is plaine, that they had a purpose to consummate their marriage, from these words; When Mary was betroched to Ioseph, before they came together: therefore there was a meaning to come toge­ther, if shee had not in the meane time beene found to bee with childe of the holy Ghost: for otherwise it would seeme to have been a moc­kery on Maries part, or behalfe, to promise marriage to Ioseph without, any purpose to per­forme the dutie of marriage. And if it were done with both their consents, then mocked [Page 14] they with God, who instituted marriage for some end and purpose, which could not bee at­tained out of marriage: for if there had beene a vow of continencie upon them, they should neither have married for avoiding of fornicati­on, which are the two chiefe ends of marriage: as for the third, which is mutuall comfort, it Reply 2 ariseth of the former. Bellarmine (li. 2. de Mo­nach. Cap. 22.) answereth hereunto, that Ma­ries vow was no hindrance to their marriage, because shee knew by revelation, that Ioseph would not exact marriage duties of her.

Answ. 1 To this wee answer first, That this is spoken without booke, a conceit of their owne, having no warrant, nor confirmation from Scri­pture.

Answ. 2 Secondly, Peter Lombard (li. 4. distinct. 30. b.) thinketh that Ioseph also had purposed virgi­nitie, which if so, then it was a mocking of the ordinance.

Answ. 3 Thirdly, the opinion is so unwarrantable, that the opinionists cannot agree among them­selves, for Thomas Aquinas thinkes, that Mary made not an absolute vow, before her espousall; but Scotus affirmeth, she did.

Answ. 4 Fourthly, it is not likely that Mary had any such revelation before her espousall (as they af­firm) because the Angels salutation and message (which hee brought after her contract) was so strange and rare.Luke 1.28.

Sect. 3 §. 3. Before they came together.] What is meant by this Comming together? Quest.

Answ. 1 I answer, first (with Calvin) this may bee understood of cohabitation, or dwelling to­gether.

Answ. 2 Secondly, or (with Muscul. Erasm. Gualt.) de Coitu, of Wedlocke duties.

Answ. 3 Thirdly, or of both, which I rather ima­gine: and therefore there is a double error to be avoyded and reproved. 1. Of those who thinke, that the Virgin Mary was married unto Ioseph long before, but as yet was not knowne carnally of him, because they abstained by a mutuall vow, as the Papists thinke. (Sup. §. 2.) 2. Of those who thinke Ioseph not as yet carnally to have knowne her, but afterwards did. Both these are to be exploded, because the Holy Ghost speakes of the time

• By-past, that as yet Mary was not con­joyned unto Ioseph, either by cohabi­tation, or copulation.
• Not to come, as though hee did know her afterwards: But of this after­wards. verse 25.

Sect. 4 § 4. Shee was found with Child.] It may here be questioned, Quest. who it was that found Mary to be with child?

Answ. 1 I answer, First, Mary her selfe, who presently after the Angels message unto her, Luke 1.31. perceived a strange motion, and a conception within her, as women doe, when they first quicken.

Secondly, her parents in whose house, and Answ. 2 under whose custody shee as yet remained, and unto whom (it is probable) she declared the An­gels message: they also perceive her to bee with child.

Thirdly, Ioseph also her husband perceived it; Answ. 3 and that either first by himselfe, observing her wombe to swell greater: or secondly from the common fame of others, who had observed it: or thirdly, by her parents, who had decla­red it unto him: or fourthly, by the B. Virgin her selfe who revealed it to her husband.

§ 1. VERS. 19. Vers. 19 Then Ioseph her husband be­ing a just man, and not willing to make her a publike Sect. 1 example, was minded to put her away privily. Hence it may first be demanded;

§ 1. Quest. Why is Iosephs righteousnesse here made mention of?

I answer, Answ. because this newes gored him with a Dilemma: hee was (as it were) betwixt the Bulls hornes, and knew not which way to leane: hee was in a Straight, or Labyrinth, that he knew not how to winde himselfe out of: and in a Maze, that he scarce knew how to tread: for first, he was just, and therefore hee will not

• Not punish sinne; Justice re­quireth, that sinne should be punished.
• Receive an adulterous wife, such as he conceived her to be.

for although hee were righteous, yet hee hated this wrong in her, adultery being odious to the best men.

Secondly, he was mercifull, and therefore he would not be so extreame unto her, or rigorous towards her, as to make her a publike ex­ample.

§. 2. Was minded to put her away privily.] Sect. 2 Here two things are observable; First the place in this verse used, not willing to make her a publike example; that is so publikely to punish her, that she might be an example unto others: but this I passe by. Secondly, the thing it selfe; he desires to spare her, and not at all to inflict any punish­ment upon her: and hence a double question springs up.

Why would not Ioseph punish her? Quest. 1

Some say, because he was no Magistrate; this Answ. 1 answer I adhere not unto, because private per­sons may informe though not punish: yea they are (as it were) the eyes of the Magistrate, and therefore should informe, when any grosse enormities are committed.

I answer therefore, this was done, because of Answ. 2 that conjugall love, that he bare towards her.

Againe, because of the fame, and rare estima­tion, Answ. 3 she had among all, for her unblameable by-past lyfe.

Lastly, because it was a private fault: and Answ. 4 therefore he would not publikely shame her.

It will bee hence demanded againe, how was Quest. 2 Ioseph a just and upright man, when hee would not [...] make an adultrous wife a pub­like example, seeing the law condemned her; and it is the part of a righteous man, to observe the law?

To this first I answer; he suspected her to be Answ. 1 an adulteresse, but he was not sure of it, and ther­fore being a lust man, he would not bee too rash in punishing. Secondly, the law of charity com­mands Answ. 3 us to cover a multitude of secret sinnes in [Page 15] our brethren: and such this offence was, or seemed to bee; for indeede it was no sinne of uncleanenesse which the innocent and imma­culate Virgin had committed, which was the cause of this suspition in Ioseph: but hee so con­ceived of it, and therefore her fault not being as yet publikely divulged, hee would not make her a publike example.

Answ. 3 Thirdly, a just man is not one, that is indued with universall Justice, but one which loves those things, which are honest and right: And thus Ioseph was a righteous man, loving in him­selfe, and in others that which was good, and hating that which was evill, although hee did not punish this fault according to the tenor of the law: for justice is not contrary unto equity, neither doth alwaies perswade to use the utmost rigor of the law; and therefore Ioseph might be a just man, and yet shew this mercy, hee did un­to Mary.

Vers. 20 § 1. VERS. 20. But while he thought on these Sect. 1 things, behold the Angell of the Lord appeared un­to him in a dreame, saying; Ioseph, thou sonne of David, feare not to take unto thee Mary thy wife, for that which is conceived of her, is of the Holy Ghost.

While he thought on these things.] That is pon­dered them with himselfe.

Quest. 1 First, It may hence be demanded, what man­ner of reasoning was this that Ioseph had within himselfe?

Answr. I answer, his thoughts were these. 1. That it might be, shee was defiled, before her espousall unto him, and then she was to be married to the former party that had knowne her: and there­fore he thought to have dismissed her, but clam sine clamore, privily, without making any word of it. Or 2. he thought, that it might bee shee was defiled, after shee was contracted unto him: but this thought hee presently recalles, charity not being suspicious; rather beleeving that shee was seduced, when shee was a maide, then when shee was a wife, rather simple forni­cation then adultery, and therefore will secretely put her away. 3. he thinkes with himselfe, that though it should be so, that shee had played the adulteresse, yet he resolves that another shall pu­nish her, and not hee: for, for his part (if it bee so as hee suspects) hee will neither free her nor persecute her: he will neither excuse nor accuse her: he will neither justifie nor condemne her. And thus before he will determine any thing, or execute any thing, Observa. he doth reason, & debate the matter long with himselfe: teaching us hereby, that in every weighty action wee undertake, it is good to deliberate, and take counsell with our selves.

Quest. 2 Hence, it may likewise bee demanded; why doth Ioseph, or should wee thus deliberate of our actions, before they are effected or performed?

Answ. I answer, for these causes; First because God hath endued us with understanding, to direct us, and our actions thereby; sudden actions pro­ceede from affection, not from judgement: and therefore wee should lay our hands upon our hearts, before we doe any thing of moment.

Secondly, because rashnesse is a forerunner of sorrow and punishment: the people of Israel rashly goe up to the hill top, and are discomfited by the Amalekites Num. 14 44, 45.. Nabal answers Dauids ser­vants inconsideratly: which had likely to have occasioned the ruine both of him and his.1 Sam. 35.10.13. Rehoboam, unadvisedly (or at least not well ad­vised) answers Ieroboam and the Israelites; wherefore ten Tribes revolt from him1. King. 12.8.16.. Thus wee see all these were punished for want of due and mature deliberation in their actions: and so the Lord threatens that he will scatter Israel, Because they are a nation voide of counsell, neither is there any understanding in them Deut. 32.28.. Thirdly, be­cause at the least the fruit of rashnesse is repen­tance, as it was in Davids inconsiderate num­bring of the people2 Sam. 24.10.17.: and Peters denying of his MasterMat. 26.75.. Hence a third demand may be made; whether deliberation and delay, or procrastination, Quest. 3 be all one? and if not, how they differ.

They differ thus, First, Answ. deliberation is before resolution, delay or cunctation is after resolution is fixed.

Secondly, deliberation is an act of reason con­trary to affection: delay is is an act of the af­fection contrary unto our knowledge: and therefore Abraham will not be overcome by af­fectionGen. [...] 23. & 3.: nor Paul consult with flesh and bloodGal. 1 16.: lest that affection had procured delay: And thus Ioseph deliberates against his love unto Mary, what to doe in this case with her, and un­to her; and after this deliberation, without any further deferring had thought, privily to put her away. verse 19. Had he not beene forewarned the contrary by the Angell, in this verse.

Hence a further doubt may be raised: If all Quest. 4 they doe well, that consult and take counsell be­fore they execute their actions?

I answer, No; for proofe hereof, Answ. observe that there are divers sorts of men very faulty in those things, that are undertaken. First of all, some consult not at all, concerning that which they have in hand: as David towards Nabal 1 Sam. 25.13., and towards Ziba 2 Sam. 16.4; These are rash persons. Second­ly, some consult weakely and childishly of their actions, as R [...]h [...]boam 1 King. 12.12., and Nabal 1 Sam. 25.10.; these are foolish persons. Thirdly, some consult with rea­son, but captivated by affection, thus David to­ward Absolom 2 Sam. 18.5.; these are weake persons, being overswayed by affection, not directed by judge­ment. Fourthly, some consult with reason not subjected unto religion; thus did Pharaoh Exod. 1.10., and Ieroboam 1 King. 12.28., These are wicked persons: and all these foure forts either erre for want of consulta­tion, or through weake and wicked consultation. Fiftly, some cōsult, but are not able to understand, or finde out that which they desire: and al­though they use all endeavors, yet cannot pene­trate into those things which are hid from them: thus did David Psalm. 73.15., and of this Paul forewarned usRom. 1 [...].33.34., because herein we are alwaies in danger to erre, either by thinking amisse: and such was Io­sephs consultation, who had, notwithstanding all his deliberation, punished an innocent person, if by the Angel hee had not beene admonished to the contrary, in this verse.

§. 2. The Angell of the Lord appeared unto him in a dreame.]

Sect. 2 It may here bee asked, Is any faith, beleefe, or credit to be given to dreames? Quest.

Answ. 1 I answer first, sometimes dreames are messen­gers from God, according to his promise, your young men shall dreame dreames Ioel 2.2 [...]. Act. 2.17.: and wee have many instances of such dreames, as for example, Ioseph. Gen. 37. Pharaohs baker. Gen. 40. Pha­raoh himselfe. Gen. 41. and Ioseph in this verse. Answ. 2 Now these dreames are to be beleeved. Second­ly, dreames in times past were more ordinary1. Sam. 28.6.15., but the light of the Gospel hath now dispersed and expelled them; signes belonging to unbelee­vers. Thirdly, Dreames now are alwaies doubt­full, Answ. 3 and therefore not lightly to be credited nor taken notice of: for the confirmation of this answer, observe some make a sixefold originall of dreames ^l thus: every dreame is either first, Naturall, or secondly Spirituall,Creg. Moral. 8. s. Iob. 7. or thirdly Dia­bolicall.

• Naturall dreames either proceede from causes
  • Internall to wit either
    • From the temper or temperature of the body: as fulnesse, emptinesse, or some change wrought in the humors of the body by sicknesse. This the first cause. Or,
    • From abundance or diversity of thoughts:
      Eccles. 5.2.
      as when our friend is ab­sent, wee dreame that hee is dead, or returned, or the like. This is the second cause.
  • Externall, proceeding from abundance of imployments. This is the third cause.
• Spirituall dreames are divine admonitions, and are of two sorts, either
  • Simply divine, as this Dreame of Iosephs, which was a divine admoniti­on meerely from the Lord. This is the fourth cause. Or
  • Mixtly divine: that is when our dreames are spirituall, but mixed with some thoughts of our owne
    Iob. 7.14
    . This is the fift cause.

There are diabolicall, wicked, and uncleane thoughts, or such dreames arising from such thoughts. And this is the sixt and last cause of Dreames.

Answ. 4 I answer further, Dreames have their signifi­cations, either first, as signes, or secondly, as causes.

Dreames have their significations, as Signes, and that either first, of things present, as drea­ming of meat or drinke, argues hunger or thirst, &c. Or, secondly, of things to come; this is called a prediction, and is threefold; either First, Naturall and divine, as Galen tells of one (Crus lapideum balneo lotus, &c) who dreamed that bathing himselfe, his legges, and thighes were metamorphosed from flesh to flint.

Or, secondly, Diabolicall and wicked; the devill sometimes forewarning of things to come, to gain credit and beleefe with men. Or third­ly, Divine, and these are to bee observed, and marked; and of this kinde was Iosephs dreames Matth. [...]:13. and the dreame which was dreamed by the wise men. Matth. 2.12.

Againe, dreames have their significations as causes, and that either,

• By illusion of Sathan. Or,
• By revelation from God and that either
  • Commanding, as in this verse, and Matt. 2.19.22.
  • Or, Forbidding, as Gen. 31.24.

Answ. 5 And in all these three, we must carefully take heede of the illusions of Sathan, who can doe all these. Deut. 13.1. &c.

Lastly, all dreames do either

• First promise something, Or
• Secondly, terrifie and affright us, Or
• Thirdly, declare or shew something unto us.
• Fourthly, or admonish and advise us: and these are not altogether to be sleighted, but to be weighed and pondered, observing therein these conditions, viz.

First, doe not wholly believe them, but onely suspect, that they may be true.

Secondly, Procura, ne cura; if we can provide against what wee doubt and dreame of, doe it, but be not careful of the successe, nor fearefull for any dreame.

Thirdly, doe nothing upon a dreame, either against thy generall calling as thou art a Christi­an, or against that particular calling, wherein God hath placed thee. More plaine and particu­lar signes of divine dreames wee shall consider of (God willing) in another place.

Sect. 3 §. 3. For that which is conceived in her is of the holy Ghost.

Exposi­tion.From the words it evidently appeares, that Christ is the true Sonne of God, or the onely be­gotten Son of the true God. Not

First, onely man by nature, and Quasi Deus, as it were a God by grace, as the Arrians, Nestorians and divers others would have it. Nor

Secondly, onely God, and made Quasi homo, as it were a man, as the Maniches, Marcionites, and divers others falsly imagine. Nor

Thirdly, true God, and true man, but having the humanity created of nothing; as the Valen­tinians and Wittcham hold, that Christ tooke not flesh of the Virgin Mary; and Servetus, that the body of Christ was compacted of three uncrea­ted Elements (Beza. epist. 8. confess. Gal. art. 14) But

Fourthly, that in Christ are two natures uni­ted by a hypostaticall conjunction: being Man of the flesh of his Mother, without a Father, and God of God his Father without a Mother. Now hence divers Quares may be made, of which briefly.

First, why was it necessary that Christ should Quest. 1 be God? Answ. 1

I. Because man alone could not doe that which was requisite for our Redemtion viz.

First, satisfie Gods justice. And secondly, overcome and conquer death. And

II. Because neither could an Angell save us, or performe that which was to bee done, before we could be ransomed: that is,

First, an Angell could not dye. Nor, secondly overcome temptation for us. Nor thirdly, make us the children of God.

Quest. 2 Secondly, Why was it necessary, that Christ should be man?

Answ. 1 I. That he might dye: for God cannot, it being contrary to the nature of an immortall God, and without death there can bee no Re­demption. And

Answ. 2 II. That he might merit, which God cannot doe neither; because to merit is to procure unto ones selfe, that which otherwise they have not, nor is due unto them (Thom.) wherefore God cannot merit.

Answ. 3 III. That he might apply his merit unto us; and therefore it was convenient, that hee should be like unto his brethren.

Quest. 3 Thirdly, why was it necessary that the Son, the second person of the blessed Trinitie should be made Man?

Answ. Because he being the Character, and engraven Image of the Father (Heb. 1.3.) was most fit to restore and repaire againe the Image of God in us.

Quest. 4 Fourthly, why was Christ begotten of the holy Spirit?

Answ. That hee might bee holy, pure, immaculate, and a lambe without spot, both in his generati­on and conception.

Quest. 5 Fiftly, why is the conception of Christ ascri­bed to God the holy Ghost alone, seeing it is common to all the three persons in the blessed Trinitie?

Answ. 1 I. This is not done to exclude the Father, or the Son himselfe from this work: but to signifie that it comes of the free gift and grace of God, (which commonly is tearmed by the holy Ghost) that the manhood of Christ, being but a creature, should bee advanced to this dignitie, and become a part of the Sonne of God.

Answ. 2 II. The holy Ghost is the authour of this conception in a speciall manner: for the Father and the Sonne did cause it by the holy Spirit, from them both immediately. M^r Perkins.

Sect. 1 §. Thou shalt call his name JESUS.

Quest. 1 Who was to name this child?

Answ. Ioseph, not Mary; for the Angell doth not say, vocabit, Mary shall call his name, but vocabis, thou shalt call his name Iesus. Hence some observe, that it belongs unto the Father to name the child.Chrysost. Op. Imper.

What must Ioseph call this child?

Quest. 2 Iesus; Thou shalt call his name Iesus.

Answ. What signifies Iesus?

Quest. 3 First it signifies a Saviour: observe here, that Answ. 1 some derive this name from [...] to cure, heale, or give health, because hee is our best [...], or Answ. 2 Messias & Physitian of our souls. Others derive it from [...], or [...], and [...], to save or preserve in safety; from which comes [...], a Saviour, or one who is the authour of salvation.

Secondly, these derivations are true in regard of the office of Christ, which was to save us; but are not according to the literall and grammati­call derivation of it, which is this. Iesus comes from Iashang, or in Hiphill from Hosheang, which signifies to save; and hence in this verse the An­gell first Propounds the name [Thou shalt call his name Iesus.] And then secondly, expounds it, for he shall save his People from their sinnes.

Is this name Iesus proper unto Christ? Quest. 4

First, no; for it was given unto others, three Answ. 1 more having beene of the same name, one men­tioned. 1 Chron. 24. another, 2 Chron. 31. and a third, the Authour of the booke of Ecclesiasti­cus; for he is called Jesus the son of Sirach. There were two more also almost of the same name, Ioshuah that brought the People into the promi­sed Land, and Ioshuah, who together with Zerub­babel brought the people backe from Babylon 1 Esdr. 2. For Ioshuahs name hath in it onely one letter more, and signifies the salvation of the Lord.

Secondly, this name is given unto Christ Answ. 2 [...], after a more speciall and singular man­ner, then unto any other, because he is the one­ly begotten Sonne of God, who by himselfe hath purchased salvation for us.

§. 2. Iesus shalt thou call him.

Some observe that divers deepe and profound Sect. 2 mysteries are included in this name Iesus, P. Galat. lib. 3. c. 20. many whereof I omit, referring the studious Reader to Petrus Galatinus ^k considering briefely of one or two onely. Jesus is a Triptote, declined onely by three terminations, Iesus, Iesum, Iesu, signi­fying therby the three persons of the B. Trinity, in unity ever to be worshipped. Againe the first case ends in S. JESUS, the second in M. JESUM, the third in V. JESU, to teach us, that Christ is Summus, Medius, and Vltimus, the beginning the midst, and the ending, the first, and the last, yea all in all. Coloss. 3.11.

The Papists affirme that Antichrist shall be one particular man, Obiect. and shall have a certaine proper name, which shall not bee knowne untill his comming, but shall consist in certaine letters, which in number make six hundred sixtie six, (Bellarm. de Antichrist. Cap. 10. et Rhemist. s. Apoc. 13. §. 10.) And they argue from this verse thus: Antichrist shall have a name, as Christ had: but it is not necessary to be knowne, otherwise then Christ his name was; which was described by the Sybils by the number of eight hundred eighty, eight,λ10η8σ200ο70υ400ς200 888 as Antichrist is by six hundred sixty six: yet was not Christs name Iesus, perfectly knowne before his comming; neither therefore is it necessary, that Antichrists should, before that time. Iesus in Greeke letters, thus, [...] maketh as you see eight hundred, eighty, and eight.

First, they must prove Antichrist to bee one Answ. 1 singular man, as Christ, was, and then seeke out his name, for the arguments of our men to the contrary are not yet answered.

Secondly, Non est par ratio, the Sybils prophe­cies, Answ. 2 and Iohns Revelation are not Christian like [Page 18] parallelled, Iohn having his Revelation from heaven, and the Sybils their predictions by a spi­rit of divination.

Answ. 3 Thirdly, the name Iesus hath some evidence out of the Prophets; for Iesus and Iesua, are all one, and both of them signifie a Saviour; but Iesua wee have mentioned Zachar. 3. it being the high Priests name, who was a type of Christ, and bare his name, vers. 5. upon whose head is set a Diadem, which must needs be understood of JESUS CHRIST our high Priest. Againe, JESUS is called HOSANNAIoh. 12.13. Read D. Willet Sy­nops. f. 230., which signifieth the same that JESUS, and is derived from the same root; translated SAVE US: and this name we finde Psalm. 118.25. And therefore the name of CHRIST may bee deduced from the Prophets.

Answ. 4 Fourthly and lastly, if the name Iesus Christ, were revealed to Sybilla, an heathen prophetesse, how can it bee that the Prophets of God were ignorant of it? Therefore by their owne ar­gument, seeing CHRISTS names were knowne before his coming, why should not Antichrists in like manner, if he should be one singular noto­rious man, as they affirme?

Sect. 3 §. 3. Thou shalt call his name Iesus.] Having observed something of the name Jesus, I come now to consider of the imposition of the name, and the reason of it. A question will here bee propounded:

Why is the Messias called Jesus? Quest. 1

I answer, Answ. because he will save his people from their sinnes: where we see, that his name is taken from his office; he must be called a Saviour, be­cause hee will save his people: Observa. teaching us that names should be imposed upon infants, with rea­son and discretion: that is, it were fit that sig­nificant names should be given unto them.

How many sorts of names are there? Quest. 2

Some divide names into three rankes, Answ. Natu­turall, Officiall, and Personall: this verse speakes onely of Personall names, therefore I forbeare the rest, and will speake onely of this.

Personall names are either, 1. changed after they are imposed. or 2. once imposed, and never chan­ged. I. Names formerly given are sometimes changed, and that two manner of waies. First, by taking away the old names, as Saul was cal­led Paul, and Abram, called Abraham. Second­ly, by adding of new names unto the old, and that in a foure-fould regard; namely either

1. In respect of the Body, so wee call some men long, some thicke, some fat, according to their shape. Or II. in respect, of the minde, and so it is two-fold, either in regard of

• Vices, when men are named from their vitious natures, as Brutus, Biberius Mero (for Ti­berius Nero) Sardanapalus, Helbrand for Pope Hildebrand, Or,
• Vertues, and that for a double cause
  • Either by reason of some praise, or praise-worthy vertue observed in them, as Philadelphus. Or
  • By reason of some admonition given to some vertue, as
    • Peter.
    • Boanerges. Or

III. In respect of some atchivements, or deeds that are, or have beene done, as Africanus, Scaevola. Or,

IV. In regard of fortunate, or unfortunate suc­cesse in our enterprises; as Faelix, Faustus, Mara. Ruth. 1.20.

2. Names are somtimes imposed, and alwaies retained, being never either left or changed: And herein observe these two things.

First, when these names are given.

Secondly, why or how they are given.

First consider when these names are given that are never changed. 1. Sometimes before the birth; hereof we have examples both in

• The old Testament as Ishmael Gen. 16.11. Isaac. Gen 17.19. Iosiah 1 King. 13.2. And New Testament; as Jesus in this verse and Iohn Baptist. Luk. 1.13

II. These names are somtimes given after the birth, both by heathens and Christians.

First, this is observed by heathens, who give names to their infants, some few dayes after their birth: the Grecians the seventh day after they are borne: the Athenians the tenth: the Romans, if a boy the ninth, if a girle the eight,Plut­quaest. cent. rom. qu. 102. and all these in their solemnities, did use some lotions, and some manner of purging of the in­fant, who was to be namedRhod. è festo Pomp.

Againe, this is observed by Christians, who at the Sacrament impose some name upon the Childe to be baptised; yea, it is fitting, that the name should be imposed upon the Childe, non cum natus, sed cum renatus Muscul. s. Genes., not when hee is first borne, but when hee is borne againe, that is in Baptisme, it being the Sacrament of our regeneration, and initiation into the Church.

Secondly, consider wee now, how these names, which are not to bee changed, are impo­sed upon children.

I answer. First, sometimes they are given casually, without any solid ground at all: this is too too ordinarie: for, so the childe have a name, we care not what it be.

Secondly, sometime they are imposed with reason, and judgement, and that three manner of wayes. Either I. by reason of Distribution, or Distinction, that severall children may bee distinguished by severall names. II. Or by rea­son of Notation, of body, as Rufus, Simon, Sylla, Longimanus, &c. III. Or by reason of Recordation, or Remembrance. And this is two-fold. First of Men. And secondly, of Things.

Sometime names are imposed for the remembrance of men, and this is two-fold: either

• Politicke, which is either Or
  • Evill, for vain-glory, as Scanderbeg, Or Lawfull, for the remem­brāce, either
    • Of kindred, now living
      Luk. 1.61
      , Or
    • Of predecessors, now dead. Or
    • Of friends, whether alive or dead.
• Religious, which remembrance is for the imitation of the Patri­arches, Prophets, Apostles, or holy men, &c.

Sometimes names are imposed for the remembrance of Things. and that either, First, by-passed, as Evah, Enosh, or the children of Ioseph Gen. 49., and Naomi, who changed her name into Mara, in regard of her former losses and miseries. Or secondly, to come, and that either of Hope, as Benjamin, or of Office and Direction.

Direction in names is two fold, to wit,

• Imponendo, in the imposition of names: here thou maist direct and dispose of the name according to thy owne wishes and desires: and this is the office and part of the parent, to name his child, after what Patriarch, or Apostle, or Saint, he will.
• Recordando, this belongs unto those that are named, they must remember that their names, are for this end, that they may strive to imitate the vertues of those whose names they beare.

I have omitted to explaine the names here a­bove mentioned, for these three causes. First because it would have swelled this question to too great a bulke: and tediousnesse (especially in these things which are lesse needful unto saving knowledge) I desire to avoyd. Secondly because to the vulgar Reader, they are not so necessary to be known. Thirdly, because of the understan­ding Reader, which is but meanely Conversant in Histories, they are well enough understood.

Sect. 4 §. 4. Hee shall save his people from their sinnes. Hence it will bee objected, Obiect. how are wee saved from our sinnes, when as yet wee fall daily into sinne, and are overcome by it?

Answ. To this I answer, by Christ wee are saved, first from the punishment of sin, or from death; for now there is no condemnation to those that are in ChristRom. 8.1.. Secondly, from the Kingdome of sinne; because it shall not raigne in, nor over those that are in ChristRom. 6.14.. Thirdly, and this free­dome from the power and punishment of sinne, is our justification and salvation: And thus Christ here is said to save his people from their sinnes.

Quest. 1 Further, it may here bee demanded, from what sinnes doth Christ save or free his people?

Answ. I answer from this verse, [...], From their owne proper sinnes: for these onely are they that condemne us.

Quest. 2 Which are those proper sinnes from which Christ will save us?

Answ. I answer. First, those that lurke and lye hid in our natures, which are the cause of all the rest. Secondly, those actuall sinnes, that flow from these wicked habits, or at least spring from these reliques. And both these wee are freed from by Christ.

Observ. The maine worke of Christ, qua Iesus, as he is our Saviour, is that which is here expressed, to take away our sinnes; part of which power the Pope and Papists ascribe unto Saints, to the Vir­gine MARY, and to themselves: Nay, the Pope doth shoulder for the whole power, and doth usurpe as much himselfe, as Christ can doe in that kinde: for this is all, Christ can doe, to for­give his people all their sins fully and perfectly. And Pope Paul the fift did say, he would doe as muchIubil. Paul. 5. an­no 1620.. Nay, they say, the Pope hath done more than Christ did: For Pope Clement the 8^th,An. 1592 gave indulgentiam plenariā, & remissionē omnium peccatorum, tam culpa quam poenae, a full forgivenes of all their sinnes, both in regard of the guilt, and of the punishment thereof: the last whereof they deny, that Christ hath done, in the doctrine of Satisfaction. Yea, the Pope hath done more than ever Christ did indeed, if all be true which they say: Gregory by his prayer did recall the soule of the Emperour Trajane from HellRevel. Briget. li. 4. ca. 13.; Christ never did the like. And thus wee see in regard of this principall blessing, (the forgive­nesse of sinnes) which wee receive from Christ, Christ is opposed by the Pope: and therefore hee is rightly termed2 Thess. 2.4., [...], the Ad­versarie Squire s. 2 Thes. 2.4. f. 152..

Againe, this verse serves to prove, that the Virgine Mary is not excepted from the common nature of men, neither free from originall sinne, thus: Argum. Those unto whom Christ by his death hath brought salvation, were guiltie of sinne: but unto the blessed Virgine Christ by his death hath brought salvation, and for her purchased salvation: Therefore the blessed Virgine was guiltie of sinne. The Major proposition is pro­ved from this verse, and these places, Mark. 2.17. Rom. 5.6.7.8.9.10. and 4.25. and 1. Cor. 15.3. Galath. 3.13. 1. Pet. 3.18. The Minor proposition is confirmed from Luk. 1.46.47.48.49. and Act. 4.12. Yea, Bellarmine himselfe can sayLi 4. de amiss. gra. cap. 16., Inter Catholicos convenit beatam virgi­nem per Christi sanguinem verè fuisse redemptam, &c. The Papists doe generally among them­selves agree upon this, and assent unto it, that the blessed Virgine was truly redeemed by the blood of Christ; and that which the Apostle sayth (2. Cor. 5.) Christ dyed for all men, is univer­sally to be understood, without excepting of any.

But here they give us a testimony of their subtile Sophistry, Reply. acutely distinguishing of a double salvation in this manner: Christ is a Sa­viour in a double respect, either for saving men already fallen into sin and condemnation: or else for sustaining and preserving them from falling: and in this sense onely he was a Saviour to the Virgine Mary, who was preserved only from sinne by Christ, not saved from her sins, which she had notFrancis­cani Fox. pag. 801..

To this we answer, Christ is called JESUS, a Saviour, in this sense onely, because hee should Answ. 1 save his people from their sinnes (in this verse) he was then either a Saviour unto Mary, or not at all; but her Saviour he was, as shee her selfe confessethLuke 1.47., therefore hee saved her from her sinnes.

Answ. 2 Againe we answer, one cannot be said to bee a Saviour, if he save none: but Christ in their sense never yet saved or preserved any that they should not sinne at all; contra naturam pene est, ut aliquis fine peccato sit De [...]ret. part. 1. dist. 25. ca. 3. Gloss.. It is a thing against na­ture for a man to be without sinne. No man or woman then was ever yet so preserved from sinne; wherefore in that sense Christ is not a Sa­viour, but that he saveth, that is, delivereth us from sinneD. Wil­let. Sy­nops f. 1321..

Quest. 1 Why doth the Angel adde this prophecie to his message?

Answ. That thereby hee may confirme his message unto Ioseph: for in the message he brings, are two things observable. 1. the matter or substance of it, and that is the maine and chiefest doctrine of religion, to wit, our salvation by Christ: and therefore it was necessary that it should bee con­firmed from the Prophets: the principles of reli­gion being to bee grounded2 Tim. 3.16. upon Scriptures. 2. The manner of it, and that was miraculous in a double respect; both in regard of the ap­pearing of the Angel, and also in regard of that divine conceptiō, which he preadmonished Ioseph of: and therfore to avoid all deceit which Joseph might imagine to be in this vision: the Angel cites the Prophecie, that so Ioseph might the more certainely give credit unto it: Observ. teaching us hereby that Miracles are to be confirmed by Scripture: thus the Angel doth here confirme his message from Esay 7.14. and againe, hee confirmes his message unto Zachary, Luke 1.17. from Malach. 4.6. both which were miraculous.

Quest. 2 But hence it may be demanded, why are mi­racles to be proved by Scripture?

Answ. 1 I answer first, because delusions and false mi­racles may be wrought by Sathan: Reade these places. Iannes and Iambres wrought miracles. Exod. 7.11.22. and 8.7. so 2 Tim. 3.8. Deut. 13.1, &c. Antichrist shall come with signes and lying wonders. Mat. 24.20. and 2 Thes. 2.9. and Revel. 13.14. and 16.14.

Answ. 2 Secondly, because omnis confirmatio à fortiori­bus, every confirmation must necessarily bee drawne from the greater, stronger, and more undeniable principles: but unto the faithfull there is nothing more strong then the word of God, and the holy Scriptures; whom they will rather beleeve, then one that should rise from the grave unto them: True it is, that the Apostels confirmed the Scriptures by Miracles unto un­beleeversCor. 14.2 [...].: but the Angel here (unto faithfull and holy Ioseph) confirmeth his miraculous message by the Scripture: for unto beleevers. Religion is not to bee proved by Miracles, but Miracles by Religion.

This verse is a recitation of a prophesie,Exposit. from Esay 7.14. the scope of which prophecie is this, Achaz feares, Esai comforts him, and for the further strengthning of him offers a signe, which Achaz refuseth: the Prophet, disdaining this his obstinacie, doth repeate a generall signe, verse 14. adding a particular signe verse 14.16. Observ. The malice of the Jewes against Christ, and the truth of the Gospel doth evidently appeare by this place: for

First, they will not grant, that it is to bee un­derstood Obiect. 1 of Christ the Messias: but either first of Hezekiah; or secondly, of Shearjashub, the sonne of Achaz. Isa. 7.3. of thirdly, of some other of Achazes sonnes, whi [...]h was not as yet borne.

But to this I answer, Answ. the first and second were already borne; and how can the third be called Emmanuel, [...] God and Man, without blasphemie?

Secondly, they object further, It is not likely Object. 2 that the Prophet would give a remote signe of an approaching deliverance: or thus, the con­ception and birth of the Virgin Mary could not be a signe unto Achaz, to whom it was promi­sed and made, seeing it fell out 800. yeares at the least after Achazes death.

It is answered, first, the Prophet doth not Answ. 1 give a remote signe of an approaching delive­rance; for here are two prophecies, as followes by and by. Secondly, although the Prophet Answ. 2 should doe thus, yet were it no new thing, there being divers instances of the like in Scrip­tureVide Iu­nii Parall, fol. 8..

Thirdly, This signe was not promised unto Answ. 3 Achaz, that wicked King, that would not aske of God a signe, (Esay 7.) but unto the house of David, which continued unto the time that Christ was borne of the Virgin Mary; as ap­peares by the genealogie of Christs drawne from David and Abraham, by Saint Matthew unto Ioseph, and consequently unto Mary, as hath beene aforesaidPareus s..

The Jewes object againe, The following Obiect. 3 scope doth shew that this is spoken of a child, either borne already, or to bee borne hereafter unto Achaz, verse 15.16.

I answer those two verses doe not belong to this child: for the proofe of this, Answ. see Iunij Pa­arell. fol. 8.

They further object, the word Halma doth Object. 4 not alwaies signifie a Virgin, but sometimes a young woman, who is married.

I answer, it signifies alwaies in Scripture a Answ. 1 Virgin, except onely Prov. 30.19. where Halma is taken not for a pure Virgin, but for a Virgin in shew, or outward appeareance, as verse 20.

I adde one answer more, which may serve as Answ. 2 [Page 21] a generall solution of all these objections; That we have the testimony of the holy Spirit in this verse, confirming from heaven unto us, that this prophecie is meant onely of Christ the true Messias.

Answ. 3 Lastly, because this question is not questioned amongst Christians, as also because othersMayer s. & Pare­us s. handle it something largely, I therefore pro­secute it no further.

Sect. 2 §. 2. Behold a Virgin shall bee with child, &c.] A Virgin in Hebrew is Halma, Exposit. derived from the root Halam, which signifies to hide, because Virgins were wont warily to be retained, and de­tained in their Fathers house, untill they were espoused: Observ. Teaching all Parents carefully to re­gard the chastity of their daughters, and neither by ill examples, or too much liberty, or by suf­fering them to frequent the society of wanton persons, endanger the staining of their Virginity.

Some hence may question, why are they so charily to be kept? Quest. they are filia bonae spei, very hopefull; vertue shewes it selfe in them, and therefore what neede is there to keepe them like Lyons in a grate, or birds in a cage? we hope wee may safely suffer them sometimes to runne and fly abroad.

I answer first; Casta est quam nemo rogavit, per­swasion Answ. 1 is strong, and there are subtile induce­ments unto lewdnesse, and little doe we know whether they will hold out or yeeld, untill they be assaulted: and therefore the safest way is to preserve them from all cords of vanity, that draw on iniquity Esa. 5.18., that is all occasions that may pro­voke unto sinne.

Secondly, Nature is flexible, and youth easi­ly Answ. 2 to be seduced, the least sparke will set gun­powder on fire: and dry flaxe burneth quickly: there is naturally some wantonnesse in young maides, as well as in young men; and therefore parents should bee the more carefull of them, giving no way to their wantonnesse, but circum­spectly curbing, and warily restraining it.

Thirdly, Virginity is a Iewell never to bee Answ. 3 recovered, being once lost: and therefore pa­rents in regard of their owne reputation, and their childrens perpetuall credit, should have a carefull eye over them.

§. 3. His name shall be called Emmanuel, which Sect. 3 being interpreted, is God with us.

Three things may bee observed from these words.Observa. 1. There is none so pure, but malice can deprave, no truth so infallible, but the perverse braine of man will object against it. 2. This verse evidently proves the deity of Christ, be­cause this name Emmanuel given unto Christ, doth testifie that in the person of Christ, God is with us. i. e. united with our flesh. 3. yet there are some who dare oppose the truth of it.

Eniedinus, a Samosatenian Heretike doth here Obiect. 1 object. It followes not that Christ is God, be­cause he is called Emmanuel. 1. because many are said to be that which they are not. 2. Many have beene called Emmanuel, who were not Gods.

Answ. 1 I answer first, It is blasphemie to say, that Christ is not that, which hee is called: for if so, their God should mocke and deceive his people, and Ioseph and Christ by a false name, which is blasphemy to utter.

Secondly, Other Emmanuels have nomen sive re, Answ. 2 Christ nomen et re [...]: others are onely so called, but unto Christ the name doth truely agree, hee having this name given unto him, to expresse the nature of his person: he being [...] as the New Testament doth ever and anone con­firme: as; the word became Flesh, and God was ma­nifested in the Flesh, and the like phrases: And therefore he onely is the true Emmanuel.

It is very doubtfull (saith the same hereticall Obiect. 2 objecter) whether Christ were called Emmanuel or not: because neither the Angel nor the E­vangelist doe call him Emmanuel, but Iesus.

I answer, First, if hee bee Iesus the Saviour, Answ. 1 then is hee God and man, because none could save us but such a one, as is proved before verse 20.

Secondly, God called Christ Emmanuel, not for Answ. 2 this end, that it should bee the proper name of the Messias, but that it might signifie his wonder­full person, mercy, and grace, in being God and Man, and becomming Man for us: and there­fore the Angel (from that prophesie Esa. 7.14.) saith that in regard of his person he shall bee cal­led Emmanuel, but his proper name shall be Iesus: Thou shalt call his name Iesus, verse 21.

He knew her not Donec, untill, &c. that is,Exposit. hee never knew her at all, for so Donec signifies; as it is said, Samuel saw not Saul, untill the day of his death 1. Sam. 15.35., that is, hee never saw him after: the words here used are Greeke, but the phrase He­brew, for this is frequent in the Old Testament, as Michal had no child untill the day of her death. 1. Sam. 6.23. i. e. she had no more children at all afterwards.

That Ioseph never knew Mary at all, the Church hath alwaies held, and that for these reasons.

First, because it doth establish an Article of out faith, natus ex Virgine, that is, of one who was a Virgin, when he was borne (and this is of ab­solute necessitie to be beleeved) yea continued a virgin all her life time after; and this we are ve­rily perswaded of.

Secondly, because the Fathers with an una­nimous consent, have both alwaies called her Virgin, and also held this opinion: condemning those for heretickes that thought the contrary, as may be seene in Epiphanius, Augustine, Hierom, and divers other Fathers.

Thirdly, some of the Fathers, and Gualter (upon these words) for the proofe of this opi­nion, have argued from the Prophet; saying:Ezech. 44.2. This gate shall bee shut, it shall not be opened, and no man shall enter in by it, because the Lord the God of Israel hath entred in by i [...] [...]herefore it shall be shut: But this reason ser [...] not of much weight, that place not bearing it, without allegorizing the place, as shall (God willing) bee shewed else where.

Fourthly, it is not likely, that Ioseph being a just man would know her, whom hee knew to bee [Page 22] the Mother of his Lord: or expose to a common use, that vessell which the Lord had thus sancti­fied; especially considering that he was of the age of 80. yeares when he was contracted to her, as saith Epiphanius.

Obiect. 1 But against this opinion, Helvi [...]us, Nestorius, Ievinianus, and divers others object many things.

Answ. First from the phrase of Scripture used in this former verse, where she is called his wife (he tooke unto him his wife.)

Hereunto I answer, There may be matrimo­ny without carnall knowledge: this appeares most plainely from the lawDeut. 22 23.24.. If a Damosell, that is a Virgin be b [...]tr [...]ec [...] unto a husband, and a man finde her and lie with her, he shall be stoned to death, because he hath humbled his neighbours Wife: Be­sides, Marriage is not congressu [...] carnis, but cons [...]n­sus voluntatum August., not the conjunction of the flesh, but the mutuall consent of wills.

Object. 2 Secondly, from the phrase of Scripture used in this verse, where Christ is called her first borne, implying thereby that Mary had more children afterwards.

Answ. 1 To this I answer, first, it is not simply said priu [...]genitus, the first borne, but primogenitus i [...]e, that first borne, to wit, of God Gualter..

Secondly, primogenitus, the first borne, is one before whom none was before, not one after whom some others were borneDanaeus è Iustinia­no, & Hi­er contra Helvid. Reply.. Primogenitus est, non post quam alij, sodante qu [...]m nullus alius genitus est. But they instance here, This Vntill is a relative word, and therefore cannot goe alone, a man cannot properly bee called a first borne sonne, and an onely sonne.

Answ. It is true, but withal know, that there is a double relation, viz. in esse, & in posse, in entity (or being) or in possibility: thus the child that first opens the wombe is called Pri [...]g [...]nitus, the first borne because although there bee in being, but one, Obiect. 3 yet in Possibility there may be more.

Againe from hence they object, He knew her not Vntill she had brought forth &c. this Vntill im­plies Answ. 1 that afterwards he did know her.

First, it may be answered, Cogn [...]stere est i [...]el­ligere mysterium Gualt. ex Epiphanio., to know is to understand the mysterie revealed unto him by the Angel, that is untill Christ was borne, he did not truely and fully understand this wonderfull and profound mystery.

Secondly, Donec, untill, doth denie the time foregoing, not imply the time following: it doth exclude all time by-past, but not include the time to come: he knew her not untill she had brought f [...]h her first borne; this doth plainely prove that he knew her not before, but not in­ferre that he knew her afterwards: for Do [...] is often a note of perpetuity, as donec pona [...] inj [...]co [...] scabell [...] ̄ Psalm. 110. [...]., untill I have made t [...]ine enemies thy f [...] ­st [...]le. i. e. for ever. I am with you (saith our Sa­viour) usque ad sinem secu [...] Matth. 28.20., untill the end of the world, that is, in seculum seculorum, World without end.

The Papists very well like and allow of this exposition, of Donec, [...]ill, and therefore I would entreate them not to urge that Donec in the parable so vehemently, as they doMatth, 5.26.. Thou shalt not come out, Donec, untill thou haue paid the utmost furthing: the Papists urge this Donec against us for the proofe of Purgatorie, in the same man­ner, that Helvidius, Nestorius, and their adhe­rents doe both against us and them urge Donec here, to prove that Ioseph carnally knew Mary: And therefore it is not fit for them, to make of the Scripture a nose of waxe. But I shall consi­der of that in his proper place.

The forenamed Heretikes object againe, from Object. 4 the testimonies of the ancients, who say that af­terwards Ioseph knew Mary Danaeus. Answ..

To this I answer, Clavus clavo pellendus; wee have more of the ancients that deny this, then affirme it: And therefore if their Testimony be of value, it will be concluded on our side.

Further they object, Christ had brethren, Obiect. 5 Iames and Ioses, Simon and Iude: and it is said unto Christ, thy brethren seeke thee: therefore, Ioseph afterwards knew his wife.

I answer first, the Scripture usually calls Cosen Answ. 1 Germans, Brethren: So Lot is called the brother of Abraham, and so Iames was the sonne of Ma­ry Cleophas: And thus Iosephs brothers, or sisters children, or Maries sisters children are the bre­thren of Christ.

Secondly, others answer, that Ioseph married Answ. 2 after the death of Mary, and that the sonnes he had by that wife were called Christs brethren: of this opinion is Danaus De haeres f. 166.. But if Ioseph were (according to Epiphanius) 80 yeares old, when he was contracted unto Mary, who was alive when Christ was crucified, 34 yeares after, it is not probable that hee married or had children, Answ. 3 when he was 114. yeares old at the least.Danaeus de haere. f. 224.

Thirdly, others thinke (to which I rather subscribe) that Ioseph had another wife before Mary, by whom he had fixe children. Obiect. 6

Lastly, they object, Ioseph tooke her home in stead of a wife, verse 24. therefore it is likely, Answ. that he knew her.

I answer, he tooke her not home for carnall copulation: but first, that he might defend her, both from the lash of tongues and humane lawes. Secondly, that he might provide for her and the infant, as is foreshewed verse 18.

And therefore I conclude this verse, Chap­ter and controversie, That although it bee not Determined by Scripture, yet because first there is no Scripture against it. Secondly, because there is (in a manner) a generall consent and a­greement of Fathers for it: And thirdly, be­cause it is very agreeable unto reason; it is not therefore lightly to be denied or gainesayed by any.

Sect. 1 WHY is Christ manifested as soone as ever hee is borne, Quest. yea, and before hee was borne? as the Angell reveales it to Io­seph and Mary before, the Holy Ghost to Eli­zabeth, and Iohn Baptist in her wombe; the An­gels to the Sheepheards, the starre to the Wise­men, and they to the Jewes, presently after hee was borne.

Answ. I answer, This was done for these causes; First, that the Gospell might be manifested, or that the message of Christs Nativitie might bee confirmed by many witnesses.

Secondly, that the Jewes, the people of God, might bee admonished of it: the Messias long before was promised unto them; and therefore by the testimonies of many, God will have them to know, that now he is come.

Thirdly, that all might bee left without ex­cuse, seeing that it was so plentifully confir­med.

Fourthly, this was done for the comfort and consolation of those, who did expect the Mes­sias, as Simeon Luk 2.25., and Anna Luk. 2.36.

Sect. 2 §. 2. In Bethlehem.] Why was Christ born in Bethlehem?

Quest. Answ. Answer. For three causes; the first is, Histo­ricall, that they might bee taxedLuk. 24., Ioseph being of the linage of David, comes to Bethlehem, the Citie of David to be taxed. The second cause is Allegoricall, because Bethlehem signifies the house of breadGen. 35.19. and 48.7., and Christ is the true bread from heavenHier. & Haymo.. The third cause is Propheticall, that the prophesie might be fulfilled, which was delivered concerning Christ the MessiasMich. 5.2..

Sect. 3 §. 3. In the dayes of Herod the King.] Hence Quest. 1 it may bee demanded, what manner of dayes were these to the Jewes?

Answ. I answer, dayes of great affliction: for Herod, who now ruled over them, was a stranger, comming thus unto the kingdome. The Mac­cabees held a certaine kingdome, unto the time of Hirca [...]us, the sonne of Alexander, who con­tending with his brother Aristobulus, hee calls one Antipater unto his ayd, which Antipater, being the Father of this Herod, mar [...]ies him to the daughter of Aristobulus: Hircanus being overcome, and taken, Herod assumes the king­dome, as his Vicegerent, or Deputie. After a while Nicanor returnes into Iudea, whom Herod peaceably receives, but secretly slayes, and then obtaines the kingdome for himselfe, of the Romanes.

Now this time, I say, was unto the Jewes a miserable time in a three-fold regard. I. Be­cause their Kingdome was taken away. II. Their Priesthood was corrupted; there being two high Priests alive at once, as wee shall shew afterwards. III. They were now become tributaries unto the Romanes, which confirmes Christ to bee the true Messias, and promised Shilo, because the Law-giver was now gone from Iudah Gen. 49..

Hence it may bee asked; Why doth God Quest. 2 suffer his people to come into such miserie, or to bee in bondage under the Romanes, who were Heathens and Infidels, contemning God, and Religion?

This was done for these causes: First, Answ. that they might bee humbled through the sight and sense of their sinnes, which were the causes of this evill. Secondly, that they might the more earnestly and fervently pray unto God, in their distresse. Thirdly, that the reliques of sinne might bee expurged, and evacuated: or that this affliction might bee as fire to purge them from their drosse. Fourthly, that they might the more confidently rely upon the Lord for deliverance, upon their repentance, accor­ding to his gracious promises, Psalm. 34.17.19. Fiftly, that in the meane time, they might adhere and keepe close unto the LordPsal. 30.7.8. and 7328.. And this was the principall cause of their great captivitie: in prosperitie they runne away from God, and will not be subject unto him: therefore the Lord suffers them to be afflicted, that they may learne to draw nearer unto him, that so hee might draw neare unto them.

§. 4. Came Wise men from the East.] It may Sect. 4 here bee questioned, who these Wise men, or Magitians were? Quest.

I answere, First, the word is ambiguous and Answ. 1 doubtfull, having divers significations: I. Some understand by them, Impostors, or Juglers. II. Some understand Witches; but neither of these is understood here.

Secondly, I answer, There are foure kindes of Answ. 2 Magicke, the first Naturall, which consists in the knowledge of naturall things. Secondly, Astrologicall, belonging to the knowledge of [Page 24] the starres, and is called Astrologie; and these two I here omit. Thirdly, Diabolicall, which is the Art used by Magitians, Witches, and Sor­cerers, & is called Goeteia, & Theurgia, in which I might observe these double tearmes, I. Termi­nus aqua, from whence this Magicke came. viz. 1. From the Divell, the authour of it. 2. From divine worship corrupted, or from the worship of false Gods. II. Terminus ad quem, whereunto this Magick tends, to wit, 1. unto Physicke, Medicines, and the knowledge of Plants. 2. Vnto the vanitie of the starres, this divellish Magicke leading unto forbidden A­strologie. 3. Vnto divellish practises: experi­ence shewing, how that Magicke leads unto all manner of lewdnesse, prophanesse, and wicked enterprises, both against God and our neigh­bour; but all these, God willing, I shall handle more largely in another place.

Fourthly, there is a Morall and Divine Ma­gicke, which consists in the studie of wisedome, and divine knowledge. Amongst the Hea­thens, they that were zealous, and learned, and studious in this learning, had divers names gi­ven unto them, the Persians called them Ma­gos (and such were these in this verse mentio­ned) the Assyrians, Chaldaeos: the Indians, Brachmanes, or Gymnosophistas: the Egyptians, Prophets, or Priests: the Grecians, [...]: the French, Druydas: the Latines, Wise men; (and so these Magi are called in this place by all our Interpreters) and the Jewes called them Scribes Rhod. & Plin. 30.1..

I answer againe, that there is much question, Answ. 3 and little certainty of the number and qualitie of these wise men. First, some say, they were on­ly three in number; who were wise men, and great Schollers, in all the learning of the Per­sians, but were no Kings. Secondly, others thinke, there were fourteene of themCalvin. s.. Third­ly, others thinke, that they descended of the stocke of Balaam Hier. s., from Balaams prophesie,Numb. 24.17. of which by and by. Fourthly, others thinke, that they were three Kings, called Gaspar, Melchior, Balthasar, who first were buried in their owne Countries. Secondly, translated from thence, by Helena (the Mother of Constantine the great) unto Constantinople. Thirdly, carried thence, by a Bishop, to Millaine: and fourthly, by the Emperour Henry, transported to Colleine Legenda.. Now after so many opinions, and translations, wee may conclude, that all these are false, or at least, that it is most uncertaine, which of these is true. And therefore, I. The adoration of the bones that are shewed at Colleine, is but ridiculous Ido­latry, like the worshipping of the wood of Christs Crosse. II. That also is but impious Magicke, which is taught by some of them like­wise, who prescribe these three names, Gaspar, Melchior, Balthasar to be written in parchment, with the signe of the Crosse, and hung about the necke, as a sure salve, to cure all sores, and diseases whatsoever.

Sect. 5 Ca [...] wise m [...]n, saying, &c.] Here it will be ob­jected, Obiect. Christ (Matt. 1.25.) saith that the divine Mysteries were bid from the wise: and Paul sayth, God hath not chosen them, 1 Cor. 1.26. And here wise men are formost, and forwardest to s [...]e our Christ. Answ. 1

I answer, First, the Apostles speech is not universall, hee not saying, that God hath chosen none, but few, 1. Cor. 1.26. Answ. 2

Secondly,Ioh. 9.40. our Saviour speakes not of those that are truely wise, but of the presuming Jewes, who boasted of their knowledge. Sect. 6

To Ierusalem.] Here it may bee questioned, Why they came unto Jerusalem, Quest. seeing the starre did not direct them thither, it not being seene of them, at that time? Answ. 1

First, some say, that the wise men came hi­ther, that they might bee witnesses against the Jewes, both for the present, and also at the day of judgement: or that the Jewes might bee the more inexcuseable: but this is not likely to bee the intent of their comming thither, and therefore I leave it. Answ. 2

Secondly, I rather thinke, they came hither, because it was the Metropolis, and therefore they hoped to finde the King of the Jewes Answ. 3 there.

Thirdly, they came hither also, to bee instru­cted of the Priests, as those who perfectly knew, where the Messias was to be born: for the starre not appearing unto them, they knew not of themselves, how to direct their course, and therfore repaire unto those, whom they thought were able to instruct them.

This verse may admit a double sense: First, Al­legoricall: Sect. 1 secondly, Literall.

This verse may be Allegorized, two manner of wayes: First, frivolously, and foolishly. Se­condly, fruitfully and profitably.

The Monkes ridiculously allegorize this Starre: We have seene his starre. Five starres are seene, say they, First, a Materiall starre, which is that here spoken of. Secondly, a Spiritual starre, which is faith. Thirdly, an Intellectuall starre, that is an Angell. Fourthly, a Naturall starre, which is the Blessed Virgine. Fiftly, a Super­substantiall starre, which is Christ. These, as meere fansies, I omit.

This verse may be commodiously allegorized thus. First, the starre signifies Religion, because as the starre shineth, so doth Religion, and so ought the Religions Matth. 5.16. Phil. 2.15.. Secondly, the East, wherin the starre arises, signifies Youth Eccles. 1.5., and therefore Religion and Repentance are not to be deferred unto old ageEccles. 12.1.. The Jewes were enjoyned to offer up unto God, a Lambe of a yeare old, to Obser. 1 teach, us to offer up our youth and strength unto God. Thirdly, the most plaine and profitable Allegorie is this; The Starre (onely) here directs Obser. 2 us unto Christ, teaching us there-by, that none can come to Christ, except hee bee enlightned from above, and drawne by the FatherIoh. 6.44., as wee have an example in Lydi [...], the Lord having ope­ned her heart, shee heard the Disciples of Christ [Page 25] willinglyAct. 16.14.. But against the truth of this, some things are objected.

Obiect. 1 First, wee are brought unto Christ by the word, as appeares Rom. 10.17. Faith comes by hearing, and hearing by the Word. See also Eph. 1.13. After ye heard the word of truth, yee belee­ved. So likewise, 2. Pet. 1.19. Yee have a sure word of prophesie, which shines as a light in a darke place. In these texts faith is attributed to the preaching of the word, and not to heavenly il­lumination.

Answ. This is true, that faith is wrought by the word, by which also wee are brought unto Christ, but first the heart is enlightned from a­bove, by which it is enabled to understand the word: for untill we understand with the heart, we cannot aright heare with the eareMatth. 13.15. and Rom. 11.8.. Spiri­tuall things are spiritually discerned; and neither the naturall man, nor the nature of man can aright understand those things, that are of God1 Cor. 2.14.15..

Obiect. 2 Secondly, Christ himselfe is the Starre, by whom we are brought unto him (hee being the bright and Morning starre Rev. 22.16.,) and therefore not the illumination of the Spirit of God.

Answ. Wee must distinguish betwixt some certaine particular and inferiour starre, and that bright Morning starre (Apoc. 22.16.) called also Lu­cifer, or the Day starre 2. Pet. 1.19., &c. yea more than a starre, the Sunne, which gives light unto all the starresMalach. 4.2.. And therefore there is an order to be I observed in these things, which is this. First, there is a starre, which obscurely admonishes, and moves; this is the internall (but common and generall) motions of the holy Spirit: as af­ter Peters Sermon, being pricked in their hearts, they cry out, What shall we doe to be saved Act. 2.37.38.? These generall motions and commotions a man may have within himselfe for a time, and yet not be brought home unto Christ; and without these, we cannot (at least ordinarily) be brought unto him: and therefore prayer is necessarily to bee adjoyned to the hearing of the word, that so we being assisted (in the hearing thereof) from a­bove, II it may become profitable unto us. Se­condly, there is the word directing: for this is Gods owne ordination, that wee should bee taught only by his word: the preaching rhere­of being the power of God unto salvation 1 Cor. 1.18.21., as we see by experience even from the word of God. Philip preaches, and then the Eunuch under­stands, and beleevesAct. 8.35.37.. Peter preaches, and Cor­nelius, and all with him, receive the holy GhostAct. 10.5.54.. And therefore wee must not expect Enthusiasmes, or divine revelations, and neglect the word, but we must have recourse to the Law, and to the Prophets, that they may direct us unto Christ. True it is, that the word doth not work in us, or upon us, either ex opere operato, by the bare preaching of it, or incantative, by way of inchanting, or charming of us: yet wee must confesse and acknowledge (yea expect and long for) the operation of God in his owne ordi­nance, the word, which therefore is called, the word of reconciliation 2 Cor. 5.19., God by the word recon­ciling us unto himselfe: and without whose gracious assistance, the word will become alto­gether unprofitableMich. 3.6.7.. Thirdly, there is a Sun, or a bright and shining Morning starre, which is the testimony of the Spirit of Christ within us, enabling us boldly and confidently to call God III Father Rom 8.15. and Gal. 4.5.6., which is called a Sunne, Malach. 4.2. and resembled thereunto in regard of a three­fold property it hath. First, in regard of his firme, fixed, and apparent lightEsa. 60.1., we thereby be­holding, as with open face, the glory of the Lord2 Cor. [...].18. assuring us of an interest in Christ, and of salvation by him. Secondly, in regard of his feruent heat, making us zealous of good workes, and enflaming all the affections of the soule, with an ardent desire to obey God in whatsoe­ver he requires, and to approve our selves unto him, by true holinesse, and unto others by equi­ty, righteousnesse, and unblameable livesEsa. 60.3 and Tit. 2.14.. Thirdly, in regard of solid joy, which it brings unto us: when the Sunne beginnes to rise, then the birds beginne to sing, and most creatures delight in the sight thereof: for this internall evidence of the Spirit of God doth worke in us joy unspeakable and glorious, Read Isai 60.19.20. Apoc. 21.23. and 25.5. and 1. Pet. 1.8.

Thus much for the Historical sense of this Sect. 2 verse, wee now proceed unto his literall sense.

In the historicall sence of this verse, Obiect. I will an­swer an objection, and then resolve divers ne­cessarie questions.

The Papists to prove, that the Pope hath both Regall, and Sacerdotall power, argue thus: That power which was in Christ, the head of the Church, when he was upon earth: is now in the Pope, his Vicar generall upon earth: but Christ had both Regall and Sacerdotall power. i. e. was both a Priest and a temporall King, when hee was upon the earth: Therefore the Pope is such; both a Priest and a Prince, having power Temporall and Spirituall over people and Princes. The whole argument I meddle not withall, referring the Reader to the learned FrenchmanCamierus Tom. 2. lib. 15. cap. 4. Sect. 1.2, 3. de Temp. Papa potes., I will onely prosecute one particu­lar of the Minor proposition.

Wee deny that Christ was a temporall King upon earth, and therefore although the Pope were his Vicar (which is not yet proved by them by any unanswerable or unanswered argu­ments) yet hath he not Regall power given un­to him. That Christ was a temporall King, some of themCarerius prove from this verse: the Orientall Kings, or wise men of the East, aske, where is he that is borne King of the Jewes: therefore they confesse he was a King, and they honour him as a King, by presenting gifts unto him.

To this I answer, first, it cannot bee denied, Answ. 1 but that Christ was called by the Wise Men a King.

Secondly, but whether they call him a tem­porall Answ. 2 King or not, that is the question, and Ca­rerius proves it not: but others witnesseChrysost hom. 6. in Matth. that they came unto Christ as unto God; and then certainely they do not enquire for him, as a tem­porall King.

Againe, it is most probable, and agreeable Answ. 3 unto reason, that they call Christ an heavenly [Page 26] King, not an earthly, as may appeare thus; If these wise men had acknowledged no other thing in Christ, but onely that hee was the tem­porall King of the Jewes, that is a King of a very small people; then had they had no cause to have undertaken this long journey, for the sight of him, but rather cause, not to have moved a foot out of the way for him; the earthly King of the Jewes not belonging at all unto them.

Answ. 4 Lastly, I answer, when they find Christ they worship him; which argues, that they acknow­ledge him not to bee an earthly, but a heavenly King: for although temporall Kings (amongst them) were wont to bee worshiped, yet none before their coronatiō, when they were actual­ly Kings; which could not as yet be, his nativi­ty being neither knowne unto, nor taken notice of, by the Jewes; and therefore all interpreters (in a manner) agree that they worshiped him as a God: I referre the studious Reader here, to Opus imperf. in Matth. hom. 2. and Salmeron. Tract. 38. Tom. 3. and Anselm. s. and cyprian. serm. de stellâ & Magi, and August. serm. 29. de tempore. Divers questions from this verse may be made, concerning this STARRE, I will onely propound those which I conceive to bee of most weight, and of greatest necessity to be knowne.

Quest. 1 First, how was Christ manifested to the wise men?

Answ. Answer, by a starre; they confesse at Jerusa­lem, we have seene his starre, and they conclude that a new starre doth portend a new King.

Quest. 2 Secondly, why was not Christ manifested unto the Wise Men, who were Gentiles, by a speaking Angell, rather then by a dumbe and si­lent starre: seeing that he was so revealed unto the Israelites: an Angell from heaven (totidem verbis) even in plaine termes telling them of his nativityLuke 2.10.11.?

Answ. 1 First some say this was done for the fulfilling of Balaams ProphesieNumb. 24.17. That a starre should rise from Iacob: but this is false, for the Prophet speakes there of Christ himselfe, under the type of David, who should tame the Moabites, and all his enemies.

Answ. 2 Secondly, this was not done without a my­sterie, which was this: the Messias was to bee notified and made knowne unto the Gentiles, not immediately from heaven, but mediately by the Jewes: For out of Zion went the law, and the word of the Lord from Ierusalem Esa. 2.3.. Yea to the Jewes onely were committed the divine oracles of GodRom. 3.9., and from them flowed salvation unto the GentilesIoh. 4.22.

Thirdly, the Iewes were more worthy then Answ. 3 the Gentiles (at least in the Lords esteeme) and therefore God did send messages unto them by Angels: the Gentiles were dogs, and were but to gather up the crums that fell from them, and therefore God admonisheth them by a starre Haymo s..

Answ. 4 Fourthly the Iewes were directed by reason in their actions, and therefore God sendes rea­sonable Angels unto them: but the Gentiles know not, how to use reason aright, and there­fore God gives unto them a signeGreg. s. Matth. 2. [...] 349..

Answ. 5 Fiftly, Christ was revealed unto these Wise men by a starre, for a two-fold admonition. viz. I. That they might be admonished of the person of Christ: that this Iesus, who was borne at Bethlehem, was that King, to whom (as the la­tine Church sings) both sunne and moone, and starres and aire doe chante by turnes, or unto whom every thing that hath breath should sing praise Psal. 150. vers. last..

II. This was done, that they might bee ad­monished of the benefits they should receive by Christ: viz. that by a true and lively faith in this King, a new starre of the true acknowledge­ment of God should arise in the hearts of the faithfull, which should diffuse his light, and send forth his bright beames into the obscure world: for where the understanding is enlightned, and the affections by a true zeale throughly enfla­med, there is light and brightnesse in the life and conversation.

Sixtly and lastly, I answer, the Wise Men Answ. 6 were skilfull in Astrologie and Astronomy, and therefore God revealed Christ unto them by a starre Chryos. & Calvin, supra., where we may observe two things, first God makes Christ knowne, to the Israelites, to the Priests, to the Persians, and to Herod.

Secondly, hee makes Christ knowne unto these, by things best knowne unto every one of them, and most credited. Christ was manifested to the Israelites by an Angel (Luke 2.10) to the Persians by a starre: to the Priests and Herod, by the Priests and Magi of the Persians in this Chap­ter.

Thirdly, it may bee demanded what manner Quest. 3 of starre it was, by which Christ was revealed unto the Wise Men?

Many grossely and ridiculously answer this Answ. 1 question, which answer I will but barely recite. I. Some say it was an Astrologicall constellati­on, by a certaine influence shewing Christ, be­cause these Wise Men say; we have seene his star. II. Others say, this was the Holy Ghost, who in the shape of a Dove was seene of the Jewes, when hee descended upon ChristIoh. [...].32.. III. Others say it was that Angell which appeared unto the SheepherdsLuke 2, 9.10., of which opinion was Chrysostom: But the Angels never appeared unto any, but they speake unto those to whom they appeared; now this starre was mute, and therefore it was no Angell.

IV. Others say, it was the starre that was fore­tolde of by Balaam: and some tell us,Op. im­perf. s. Matth. that 12 men every yeare were appointed perpetually, and carefully to watch for this starre: which they imagined should have the forme of an in­fant bearing a crosse upon his shoulders. V. The Priscillianists dreame, that to every man as soon as hee is borne, is borne a starre, wherein his fate and destinie may be seene and knowne: and this starre (say they) was such an one, being created just at the nativity of Christ, and fatal unto him. All these I reject, & passe by, comming to more probable conjectures.

Some answer that this starre was a Comet in Answ. 2 the aire: this seemes to many to bee the truth, and therefore I wil a little more strictly examine it: considering herein these foure things. First [Page 27] what a comet is, Secondly the names of a comet. Thirdly, the signification of a comet. Fourthly, wherein and how this starre differed from a co­met. A comet is by someBrul. dist. 14. q. 12. li. 2. described thus: It is an earthly exhalation, of a drie, warme, grosse, clammy or viscous nature, who having his parts wel compacted together, and being elevated un­to the highest region of the aire, by reason of his vicinitie unto the elementall fire, and his owne grosse and tough nature, is inflamed, and so be­comes luminous or shining.

A Comet hath foure names given unto it, first, it is called a Comet, secondly a Blazing Starre, thirdly, a bearded starre, and fourthly, a long tailed starre.

According to the Philosophers a comet hath divers significations. First, it is a signe of a drie and barren season to come. Secondly, it is a signe of much winde, and great windes. Thirdly, it is a signe of forreine warres. Fourthly, it is the signe of domesticall sedition, or jarres within the bowels of a land. Fiftly, it is a signe of the death of some princeArist, lib. de Meteor..

This Starre here observed by the Wise Men, was no vulgar comet, as may appeare by these differences. First, it differed from a Comet in splendor; this starre was seene in the day time, but comets vanish, when the Sunne appeares.

Secondly, in apparition, this starre was seene onely of and by the Wise Men, but comets of whole townes, cities, and for the most part by the whole land. Thirdly, in the motion of it, sometimes this starre moves, sometimes it stands still, it walkes along with them, it directs them as a guyde to the place, where they would bee, and then stands still over the place where Christ was, none of which things are proper to a vulgar or ordinary comet.

Answ. 3 I answer againe (because it is called a starre) I that there are many sorts of starres: First, fixed starrs in the eighth sphere, such was not this star: II Secondly blazing starres, of which in the former answer.

III Thirdly, the seaven planets, who are fixed in their orbs, & are as cōstant in their courses as the fixed starres: but every one of them hath his se­verall orbe, and therefore are called wandring starres, because unto us they seeme to appeare sometimes in one place, somtimes in another, sometimes neare unto one starre, sometimes neare unto another: this starre was no planet neither, for it differed from the planets in these things. I. in the originall of it: it now had only its being, they from the beginning. II. in the end of it, the planets are appointed for times and signes and seasons, but this starre onely for this one worke and time. III. In the situation of it, they are placed in their orbes above the region of fire, this starre in the lowest region of the aire. IV. In the duration and continuance, the pla­nets shall continue to the worlds end, but this was quickely dissipated. I might here dispute, whether this starre was now created as a sub­stance, and by and by reduced to his first matter, as the Schoole-men thinke: or whether it was imprinted only in the aire as a [...], and then vanished away, as is most probbale, because it was seene by the Wise Men onely: but as a lesse needfull controversie I passe it by.

Fourthly, there is a miraculous starre created IV for some one time, differing from the other three sorts of starres in something: and such a starre was this, being altogether miraculous, as I shewed in the conclusion of the former an­swer. Concerning the forme of this starre I must ghesse with others, that either it was of the forme of a comet, or an ignis fatuus, or of Castor and Pollux: this is conjecturall and there­fore I leave it; concluding according to the E­vangelists minde and meaning, that there was a new light, placed either in the air (as is most pro­bable) or in the firmament (lesse likely) by the providence and appointment of God, to bee a guide and directer for the Wise Men, to bring them unto Christ.

How did this starre differ from the fixed stars? Quest. 4 Answer in five things. I. The other stars were created at the beginning of the world, this one­ly upon the day of Christs nativity. II. Some sayDormi­secur. de Tempore, serm 71. s. Matth. 1.2 this star differed from others in forme, be­cause it bare the forme of a child, carrying a crosse upon his shoulders: this opinion is bor­rowed from Balaams history, which Chrysostome told us before, and which, as a legende I leave. III, It differed from others in splendor, all the o­ther starres not being able to direct the Wise Men, as this did. This is also the former Friars opinion, and I leave it to the readers judgement; because to my weake understanding, it seemes of no great force; the starre not appearing to them by night, when other stars give their light: but by day, when the Sunne gave them light, not the starre. IV. It differed from the fixed starres in place or situation; they being fixed in the firmament, but this in the aire; and as it is probable neare unto the earth, because other­wise it could hardly so punctually direct the Wise men, as it did. V. This starre differed from the other in office, for their office is to manifest the night: we know night is at hand when stars appeare, and that the sunne is set: but this starre showes, that now it is day, and that the Sunne of Righteousnesse doth shine in the world.

Fiftly, why did not the Starre accompanie Quest. 5 and direct them into Ierusalem?

First, some say because they that seek humane Answ. 1 helpe, are deprived of divine: and therefore: seeing they went to Ierusalem to be instructed, and would not adhere to the conduct of the star therefore it left them; but this answer seem­ing something absurde, I insist not upon it.

Secondly, some say, because signes belong un­to Answ. 2 infidels, not to Jewes,Greg. s. Matth. 2. f. 349. therefore the Starre leaves them, when they come thither.

Thirdly, I answer, the starre left them for this end, that this their questioning with the Jewes Answ. 3 might bee a meanes the more generally, to pub­lish and divulge the nativity of Christ.

Fourthly, This was done principally that the Answ. 4 wise-men might be instructed cōcerning Christ, by the word of God, and not by miracles.

Sixtly, it may bee demanded, how doe the Quest. 6 [Page 28] wise men by the starre conjecture, that Christ is borne?

Answ. 1 First, some thinke, they knew by the starre of the birth of Christ, by Balaams tradition, (Numb 24.17) they being of the linage of Balaam (ac­cording to some) as we said before.

Answ. 2 Secondly, some say they knew it by the Sy­billes prophecies, some whereof Suetonius men­tioneth.

Answ. 3 Thirdly, others say they were taught it by the devill. 1. Because they were heathens and infi­dels: but Balaam although a worldling was taught and directed by God in his prophecies. 2. Because Sathan sometimes speakes true, as Acts 16.17. but this is alwaies for some wicked end, the devill being that wicked one: but this manifestation was for the good of many; a good message unto all nations, and therefore was not revealed by Sathan. 3 The devill certainely knew where Christ was borne, and therefore if hee had revealed unto them his birth, hee would also have revealed the place of his nativity.

Answ. 4 Fourthly, others say, they knew it by the motion of the starre towards Ierusalem, and that house where Christ was; but this seemes a meere conceit and phancy.

Fiftly, they were very learned men, and there­fore Answ. 5 it is credible, that they had calculated or col­lected the time of Christs nativity: and that either 1. by a supputation of Daniels weekes; or 2. by the Scepter, which was taken away from Iuda.

Sixtly, some say that they knew of the nati­vity Answ. 6 of Christ by divination, or astrologie. Cal­vin indeede confesseth, that they were very skil­full in that art, but yet I cannot thinke that they did this way come to the understanding of it, and that for these causes. 1. Because this starre was some stupendious thing against natureDionys, Areopag., being neither planet, nor comet, nor constellati­on, nor starre, as is aforesaid; and confirmed largely by othersVide Se­nens. 6.10 and Tert. 620. D.. 2. Because this starre did tell of a particular King of the Iewes, which doth exceede all art.

Seventhly, Although they did not who­ly Answ. 7 know this by art, yet the beginning of it was from art (as Calvin saith) for the understanding whereof, take notice, that there are two sorts of observations.

to wit either

• Ordinary, and those by aspects and constellations, either by Astrologie, or Astronomy.
• Extraordinay and they are either
  • Metaphysicall, and supernaturall, as are the vulgar and ordinary Comets. or
  • Antiphysicall and contra­ry to nature, and such
    • Was the Eclipse. Matthew. 27.45. of which in his proper place.
    • Was this Starre, in this place.

And therefore Astrologye could say, first negatively, that this starre was against nature. And secondly in generall that it did portend some great thing: And thus farre their astrologie led them, and here left them.

Answ. 8 Lastly, I answer, they knew it by the divine inspiration of the Spirit of God: as God revea­led things to Balaam, Nebuchadnezzer, Bal­thazar Bezas. & Scult. Idea. conc. f. 87.. And this is most probable, and likelye to be truest.

Sect. 3 §. 3. That we may worship him.] It may be here asked, Quest. How doe these wise men, who were Gentiles, desire to worship Christ, or with what adoration?

Answ. 1 First, after the Persian manner, as a King whom they perceive in time, will be most famous of all others.

Answ. 2 Secondly, by way of prevention, because they knew that in time hee should rule and have do­minion over the East parts: and therefore they come to worship him, that he may then be propi­tious and favourable unto them: These two answers are given by some of our interpreters, and I leave them to the considerations of the reader.

Answ. 3 Thirdly, they come to worship Christ as one more then a man, as may bee shewed by these reasons. 1. If they had conceived Christ to have beene no more then a man, it had beene a great folly in them, to have exposed themselves to danger, by provoking of Herod, for the onely sight of him. 2 It had beene a thing not besee­ming the gravity and wisedome of such men, as they were to have undertaken so long a journey (though there had beene no danger in it) to have seene a child, that was no more then a man. 3. It had beene derogatory to the estimation and credit of the Persian Kings, for them that were Persians, to have come so farre to worship the King of the Iewes. And therefore we may con­clude, that this proceeds from faith, and from some knowledge they had revealed unto them of Christ the Messias and Saviour: but of this something more in the 11. verse.

Why was Herod troubled? Sect. 1

For two things, First, Quest. Answ. least he should loose his Kingdome; but this feare was needlesse, Christs Kingdome being spirituall, not of this world. Secondly, for his owne wicked and accusing conscience, which cryed out against him, for the infinite insolences, and villanies which hee had committed: for I. he had gotten the kingdome I treacherously and perfidiously: hee bought it with money of Antonius after hee had slaine Hircanus, Nicanor, and the High-priestIoseph. Antiq. f. 421.. II least he should have beene expelled and deposed, or throwne from his throne, hee had committed many murthers. 1.f. 426. he slew innocent Aristobulus his wives brother.f 425. f. 413. 480 2 Alexandra his wives Mo­ther. 3 Mariamne his owne wife, whom he loved so extremely, that hee grew extreame jealous of her. 4. Ioseph his owne Fathers brother. 5.f 415. 465 f. 426. Alex­ander, and Aristobulus, and Antipater, his owne sonnes. 6.f. 479. The innocent Friends of his sonne A­lexander. 7. The Idumeans who were his owne friends, viz. Castabarus, Lysimachus, Antipater, and Dosithe [...]s. 8. The whole Sanhedrim of the Pharisees. 9. The chiefe of the Iewish nobility: [Page 29] these hee slew intentionaliter, for he caused them to be kept together in a place called Hyppodra­mus, secretly giving in charge to his sisters Sa­lome, and Alexa, that so soone as hee was dead, they should cause them all to be slaine: because hee thought that the Iewes hating him for his tyranny would rejoyce at his death, but by this meanes they should bee inforced to sorrow all over the kingdomeIoseph. 479. and Macrobius.

III III. Having (as he thought) made all sure, these that hee feared, being now removed out of the way, suddenly all his hopes are dashed by this message: now fearing the sedition of the people; now fearing, lest all his cruelty and ty­ranny would be revenged upon him: yea now (through the message of the wise men) he feares, that all his money given to the Romans for his Kingdome is utterly lost: Observ. Teaching us, that an evill conscience alwaies feares, and presageth evill, it being more clamorous then a thousand witnesses: for first the conscience is alwaies at hand, quocunque fugis, teipsum non fugis August. s. Ioh., fly whether thou wilt, thou canst not fly from thy conscience. Secondly, as the conscience is al­waies present, so is it alwaies prepared to accuse it selfe, as Iosephs brethren did, when they were roughly handled by Ioseph, they say it is just up­on them, for their crueltie shewed towards their brotherGen. 42.21.: so Herod the lesse, when he heares of Christ, he saith, this is no other then Iohn whom I have beheaded Mark. 6.. Yea thirdly, this is the just judgement of God (quisquis habet ultorem scele­ris Ambros.) that every wicked man should have both a Iudge and a hangman; an accuser and condem­ner within himselfe: and thus had this Herod: when he heares tidings of a King of the Iewes, he being but a wicked usurper, and cruell tyrant, presently feares his owne downefall.

Sect. 2 §. 2. And all Ierusalem with him.] Hence it may be demanded, Quest. why Ierusalem is troubled? Herod hath no part in the Messias, and therefore no marvell if hee feare: but Christ was promi­sed unto the Iewes, & they dayly expect him, & therefore why are they troubled at this newes?

First, some say, the Iewes were troubled one­ly Answ. 1 with the noveltie of the thing, but were nei­ther terrified, nor sorry for the newes: thus once thought Calvin, but afterwards disliked it.

Secondly, others answer that either they lo­ved Answ. 2 Herod, or at least they flattered him: (Re­gis ad exemplum totus componitur orbis) And therefore seeing, hee was troubled in deede, they are troubled in shew: but Herod so inhumainely tyrannising over them as he did, makes me that I cannot imagine this to be the cause of their feare.

Thirdly, wickednesse was so rooted in their hearts, and they accustomed to all manner of Answ. 3 impiety in their lives, that they desire not a peaceable, holy, and just King (who would punish their offences) to rule over them: and hence afterwards they utterly disclaime Christ: nolumus hunc regnare, we will not have this man to rule over us.

Fourthly, they were troubled because they feare, that this message will exasperate Herods Answ. 4 suspition, and sharpen his tyranny more against them: but this their disturbance implyes some­thing more then this.

Fiftly, I answer, they were now at peace, (although a base peace, conjoyned with slavery Answ. 5 and tyranny) and therefore they doe not desire by new afflictions to prepare a way for the Mes­sias, wordly peace thus blocking up the way to Christ: they feare to bee afflicted by Caesar; and therefore will not acknowledge Christ, as wee may see clearely by a place or two: The Iewes perceiving the extraordinary miracles that Christ wrought, gather together, and take councell thus. If we let this man alone, then all will beleeve in him, and the Romans will come and take away, both our place and Nation Ioh. 11.48.. And afterwards Christ being accused to Pilate, and he desirous to remitt him, the Iewes cry out unto him, If thou let this man goe, thou art not Caesars friend, for whosoever maketh himselfe a King, speaketh a­gainst Caesar Ioh. 19.12.. And therefore for their parts they utterly deny Christ, protesting that they have no King but Caesar Ioh. 19.15.. And thus they are troubled when they heare of the King of the Iewes, fearing least hereby the Romans should bee incensed a­gainst them, and so their peace disturbed, and their misery renewed.

We may observe hence, that the Scripture is three manner of waies handled. Sect. 1

1. By the Scribes, who reade and study the Scriptures, that they may understand them, Observ. and bee able to dispute of those truths contained in them; and goe no further then knowledge, and the information of the judgement. 2. By Herod; he desires to know the Scriptures, that hee may therby the better know, how to oppose Christ, & sooner to prevaile against him: which he feares not, but hee shall easily accomplish, if by the Scriptures he can but learne, where he is: Thus wicked men often reade the Scriptures, that they may wrest them for the patronage of their sins: hence some have learned to urge those examples of Iosephs feasting of his brethrenGen. 43.34., whereby it is said they drunke and were merry, or drunke largely; and of Christs turning water into wine at the marriageIohn 2., where it is said, and when men have well drunken, then the worst wine will serve, for the justifying or excusing of drunkennesse. Thus others excuse their lying by Abrahams and the Mid-wives examples: Heretikes they also study Scripture, that they may either thereby overthrow Scripture, by finding some contradictions and falshoodes in them, as they falsly suppose: or at least and best that they may finde some (medium) midst, wher­by they may defend their errors, by wresting and forcing the Scriptures to speak on their side. Both these are wicked Gospellers, that study the Word of God, onely for table talke, and the in­forming of the minde, as the Scribes did: or who study the Scriptures for some direct wicked end as Herod did. 3. The Scripture is handled by the [Page 30] Wise-men, for this end, that knowing the truth, they may follow it: they desire in sincerity of heart to know where Christ is, that they may runne unto him, fall downe before him, and with their soules and hearts truely worship him: And these only are wise Gospellers, who desire to know the will of God, that they may zealously endeavour to doe it.

Sect. 2 §. 2. He gathered together the chiefe Priests & Quest. 1 Scribes. It may heere be questioned, who these were? Answ. Intending elsewhere to speake largely of these, I wil here be briefe. First, the name of High-Priest, did belong to the prime and chiefest sa­cerdotall office, which office, 1. was vitall, and continued for terme of lifeNumb. 3.25.; 2. now it was be­come annual, & continued but for a yereIoh. 11.49. & 18.13.; 3. This office was now divided betwixt two as it is said; Annas and Cajaphas being the High Priests Luk. 3.2.. 4. High Priests, or as heere Chiefe Priests in the plurall number, signifie either those that are of the stocke of Aaron, or Eleazar, or those who have borne the office formerly, for a yeere: or those who were governours of the Sanhedrin.

Secondly, Scribe is the name of one of the seven sects that were amongst the Iewes: for Answ. 2 there were 1. Scribes, 2. Pharisees, 3. Saducees, 4. Hemerobaptists, 5. Nazarenes, 6. Esseens, 7. HerodiansEpiphan. & Danae­us.. The Scribes they were inter­preters of the law; and hence (in this verse) He­rod called both the Governours of the Sanhe­drin the Chiefe-Priests, and also those that were skilfull in the law, the Scribes: that so it might bee a lawfull Councell: and yet the end of this Convocation or convocated Councell was for the ruine and overthrowe of Christ: teaching us that a true Councell may erre: Observ. that this was a true Councell appeares thus. First, it was law­fully called by Herod the King. Secondly, those that were gathered together in Councell, were the lawfull Rectors and Doctors of the people of God, the Iewes. Thirdly, the consultation was about a maine question of Religion, the true Messias: and yet notwithstanding all this was done for a wrong, and a wicked end.

Hence it may be doubted, If a lawfull Coun­cell may erre concerning religion who then Quest. 2 must interpret the Scriptures? Answer, there are three interpreters of the Scriptures?

First, I and thou, or every particular man: now this is to bee exploded; that is, when one private mans opinion or exposition shall crosse all that hath beene before, it is lightly to bee waved, or not much to be weighed: and yet there have beene such, who have spoken truth: as for example, Saint Hierome expounding those words. The God of this World hath blinded their eyes 2 Cor. 4.4., by the God of this world he understands the de­vill; which exposition was called inventum Hi­cronymi, Hieronymies phansy or inventiō, because they that were before him expounded it of God the Lord; and yet we see, that his interpretatiō is true, and all the other mistooke the place, by an unanimous consent of all our now Interpreters. I might give instance likewise of Augustines inven­tion (as they called it) concerning the creation of the Angels; but I passe it by, concluding, that a private and particular mans exposition, which thwarts all that hath gone before it, as it is not rashly to be beleeved, and admitted of, so it is not to bee adjudged to the fire, nor wholy rejected, till it have beene examined by other Scriptures and the analogie of faith.

Secondly, the second interpreter of the Scrip­tures are the Fathers, and Councells of the Church; these are venerable, highly to bee pri­zed, and much esteemed: but yet not wholy and absolutely to be adhered unto, or admitted, with­out examining of them by Scriptures.

Thirdly, the last and best interpreter of Scrip­tures, is the word of God it selfe, and this inter­pretation is to be admitted, accepted, and recei­ved: nil difficile quod non alibi planum August., In fun­damentall points absolutely necessary unto sal­vation, that which is obscure in one place, is more plaine and easie unto the understanding, in another: And thus every exposition of holy writ, is to be examined, whether it doe crosse, or contradict any other plaine place of Scripture or no: for the whole Scripture is as one truth, and therefore that cannot bee the true sense of one place, that belies another.

§. 3. Herod demanded of them, where Christ Sect. 3 should be borne. Quest. 1

It may heere bee doubted, whether Herod did well in asking counsell of the Chiefe Priests concerning Christ, or no?

First, I answer, to take counsell of them, and Answ. 1 advise with them, was both according to the custome of the Iewish Church, and also was well done: because to them were committed the Oracles of God, and therefore the Gentiles in these cases were to repaire unto them, and all the Pro­selites were instructed by them. Answ. 2

Secondly, I answer, that this was not well done of Herod to advise with them upon an hy­pocriticall pretexte: Teaching us, Observ. that truth is to be sought in the word, and of the Ministers of the word, they being appointed by God for this service and workeMalach. 2.7. that is, First, to teach men, what things are to be beleeved, and known. Secondly, to leade and draw men unto those things, that are to bee obeyed and done: the Scriptures being given for this end, to make a man perfect in knowledge, faith, and obedience, unto salvation2 Tim. 3.16.. Thirdly, to admonish, advise, perswade, and exhort1 Tim. 4.13. & 2. Tim. 2.25., whence wee are called dispensersCor. 4.1., that give unto all, that are hungry, good and wholesome meate, and that in due time: and therefore although it be blame-wor­thy, to doe as some doe, to question with the Ministers of God, and desire to bee resolved by them of some scruples, for this end that they may entrappe them in their talke, or ensnare them, as the Iewes did with Christ: yet it is according to the ordinance & appointment of God, that those that are in doubt, should have recourse unto his messengers for comfort, consolation & directiō.

Hence it may be demāded quomodo, & quatenus, Quest. 2 how and how farre we must beleeve the Church, and the Ministers thereof.

First, if the holy Citie become an harlot, and Answ. 1 the watchmen of the citie seeke onely their [Page 31] owne pompe, and glory, and covetousnesse, &c. then they are not to be beleeved.

Answ. 2 Secondly, if the voyce of the Church, and Church-men, be not vox Dei, the voyce of the Lord, we must not then heare, nor beleeve them.

Answ. 3 Thirdly, wee must heare the Church, and chiefe Priests, and Scribes (as Herod in this verse) but then examine by the Scriptures what they teach unto us: for this Christ commandsIoh. 5.39., Search the Scriptures: and Paul commends in those noble BereansAct. 17.11., that searched the Scriptures daily, whether those things were so, that were preach­ed unto them. And this we see, is the present pra­ctise of this present Councell holden at Jerusa­lem, the Magi they repaire unto the Church at Jerusalem, Herod he repaires to the Priests, and they to the Scriptures.

Quest. 1 Why doth the Lord suffer Herod to know where Christ was borne, seeing he sought his life; to prevent which, Ioseph was constrained to flye? Could not the Lord first have admoni­shed the wisemen not to have come to Jerusa­lem at all, or have blinded the understanding of the Pharisees, that they should not know where Christ was born, seeing Herod desired not the knowledge of it for good., but formischiefe?

Answ. 1 I answer, First, God would not take away such a cleare testimonie of Christ from Herod; the Lord will have him know of the birth of Christ, that by his owne experience, he may per­ceive and acknowledge, that there is no forcerie a­gainst Iacob, nor inchantment against Israel: yea, that all his Fox-like craft and subtiltie cannot availe him, but that maugre his malice, God will preserve this infant (the newes whereof doth so trouble him) from his rage, tyranny, and crueltie.

Answ. 2 Secondly, God would not take from his children the participation of the crosse. For 1. God can keepe and preserve all his from all dan­ger, whensoever hee will. But 2. Ordinarily hee will not, neither doth manifest his power in the beginning. But 3. Let them fall into danger and then he delivers them.

Hence a quaere will bee made.

Quest. 2 Why doth not the Lord rather preserve his children from danger at all, then first suffer them to come into distresse, and then helpe them out?

Answ. 1 I answer first, this is more for Gods glory: he hereby shewing his power, that hee can deli­ver even out of the jawes of the Lyon, and take away the prey from betweene his teeth2 Tim. 4.17..

Answ. 2 Secondly, this is better for us: sharpe salt makes meate eate the more savourly: we know not what temporall blessings are, untill we want them: Quanta voluptate jamdiu carui (said Diony­sius, when he was throughly hungry, before hee could have any thing to eate) no meat tasts so well, as that which is eaten with hunger sauce: and hence it is, that the Lord permits his chil­dren to fall into affliction, that their joy may be the more compleat, when they are delive­red.

This verse is cited out of the old Testament, Sect. 1 where the place here alleadged is read thus (in shew contrary to this verse.) Micah 5. Chapter.Reconcil. vers. 2. But thou Bethlehem Ephratah, though thou be litle among the thousands of Iudah, yet out of thee shall hee come forth unto me, that is to be Shepheard in Israel.

It will here be demanded, Quest. how the places may be reconciled?

I answer first, here seemes indeed, I confesse, Answ. 1 to be some apparent changes, in the citing of this Prophesie, as Micah 5.2.

• 1. Though thou bee little.
• 2. Amōg the thousands of Judah.
• 3. That shall bee shep­heard in Israel.

Mat. 2.6.

• 1. Thou art not the least.
• 2. Among the Princes of Iudah.
• 3. That shall rule my people Israel.

Secondly, the particle of the Prophet is ad­versative: Answ. 2 as in the Psalme, I am small Psa. 129.141., and des­pised, yet doe I not forget thy law. i. e. Although I am small and despised, &c. So againe, Many are my persecutors and enemies, yet doe I not decline from thy testimonies Psa. 119.157.. i. e. although my enemies be many, yet, &c. So else where, the blind man sayth, This is a marvellous thing, that ye know not from whence hee is, and yet hee hath opened mine eies Ioh. 9.30.. i. e. Although he hath opened my eyes, yet, &c. So here the sense is, Although thou bee little, oh Bethlehem, in regard of the Princes of Iu­dah, yet notwithstanding out of thee shall come a Governour, that shall rule my people Israel.

Thirdly, what Saint Matthew saith, the Answ. 3 Prophet Micah insinuates: that is, Out of thee shall come one, who shall not be the least.

Fourthly, Micahs words may bee read thus, Answ. 4 by an interrogation: Art thou the least of the ru­lers? thou art not: as Iob saith, Wilt thou draw the Whale with a booke? That is, thou canst notIob. 40.30..

Fiftly, Saint Matthew hath respect unto the Answ. 5 end of the Prophesie; or unto the dignity, that the City Bethlehem should have after the nati­vity of Christ thereinBezas..

Sixtly, the Evangelist doth not change the Answ. 6 Prophesie, but the Pharisees they render it, thus changed unto Herod Iunii Parall..

Lastly, although not the Pharisees, but the Answ. 7 Evangelist have changed the Prophesie; yet it is no reall change. but onely verball; because he shewes the true sense in other words: viz. thou art the least in regard of thy selfe, but in this re­spect thou art not the leastCalvin. s. And therefore the phrase is prudently changed in regard of the [Page 32] time, when it was altered, because now Bethlehem was become a noble and a royal City, Christ the Messias being now borne thereTremel s Mich. 5.2.. So that from the premisses, the sense of the verse seemes to be this, that the City Bethlehem amongst the fa­milies of Iuda was the least, but now by the birth of Christ there, it is become to be a thrice noble City.

Sect. 2 §. 2. And thou Bethlehem Iudah.] There were two Bethlehems, Observ. the first in the portion of Zabu­lon Iosh. 19.15., and this Bethlehem was in GalileMusc. & Gualt. s.. Second­ly, in JudahIudg. 19.1.. And this is is called Bethlehem Ephrata. Gen. 35.19. and 48.7. So named from Ephrata one of Calebs wives1 Paral. 2.19.. This is the opi­nion of Tremell. s. Micah 5.2. as also of Lyra­nus è Rabbi Solomone, that hence it was called Ephrata, after which name, was added Bethle­hem for the abundance of corne that it brought forth after that great barrennesse that was in the dayes of Elimelech Ruth. 1.. Thus thinke the fore­named authors. But I cannot admit of this for these two causes. First, because that Caleb, who had so many wives dyed before Moses: and Caleb the sonne of Iephuneh it was not (Numb. 14. Iosh. 14.) Secondly, the name Bethlehem was knowne to Moses (because it is mentioned in Genesis) and therfore it was not brought into the land of promise after his death.

Quest. Answ. Why was Christ borne in Bethlehem?

Answer, because the promise of the Messias was made to David, & Bethlehem was a City of David 1 Sam. 16.1. and therefore it is called the City of Da­vid, by the EvangelistsLuk 2 4. and Ioh. 7.47..

Quest. It may here bee questioned, why doth Herod call the Wise men secretly?

Answ. Because he calls them for evill: he had a wic­ked purpose in his malicious heart towards Christ, and therefore he calls them secretly, as­king their counsell, but hiding his intent from them.

Observ. Teaching us, that it is the nature of wicked men, to hid their Counsell, that they may the better hurt the religiousPro. 1.11 Obiect..

It may bee objected, it is lawfull for a man to hide his Counsels: Salomon saith, Hee that is of a faithfull spirit concealeth the matter Pro. 11.3.

Answ. I answer there are divers sorts of hiders, or concealers.

First, some hide their Counsels, least they them­selves should be harmed of others, by the revea­ling of their Counsell: this is prudence and good providence, both allowable and lawfull, for a man to be cautelous & warie of revealing his se­crets unto others, least so he bring himselfe into danger.

Secondly, some hide their counsells and con­ceale their secrets, least their friends should be hurt by the revealing of them: this is honesty, and that which Salomon speakes of, in the place objectedPro. 1.13.

Thirdly, some hide their counsels, that they may harme others; this is wicked, and the practise of wicked men: and it is two-fold 1. Vindicando, inferendo mala: when they desire to bee avenged, and to bring some mischiefe and evill upon some one or other: and this was Herods intent in this place. 2. Supplantando, au­ferendo bona, when they have a purpose to sup­plant some one or other, by some bargaines, or deprive them of some thing they possesse, or to wrong them by some meanes in their estates: Now this third sort of hiding and concealing counsels is altogether forbidden, for these causes.

First, because it argues a wicked man: the truth fears not the light, but the sun is an enemy to him that doth evillIoh. 3.20.. Secondly, because it argues a distrust in the providence of God, and a confidence in a mans owne wicked prudence: thinking, God hath forgotten himPsalm. 10 10. and there­fore hee must trust to himselfe, and his owne carnal wisedome. Thirdly, because this is a deed full of danger, a practise very perilous: the Lord having threatned to Judge these wicked secretsRom. 2.16. yea, to punish them: One speaketh peaceably to his neighbour (saith the Lord) with his mouth, but in his heart hee layeth wait: shall I not visit for these things, and bee avenged of such transgressors Ierem. 9.89.? Fourthly, because it is a foolish thing, and argues him to bee a foole that doth itPro. 10.18.. It is a foolish thing (I say) for a man to hide his counsels (that hee may the sooner hurt his neighbour) in a double respect. 1. Because the time will come, when this thy counsel shall bee laid open, and made manifest unto the whole world: and there­fore it is but a folly now to hide itLuk. 8.17: and 12.2.. 2. Because even now when thou most closely concealest thy counsel, it is most apparent unto three, who will bee both witnesses against thee, to accuse thee, and Judges also to condemne thee. It is a great folly for a man to hide a murther from his neighbour and dearest Friend, and commit it in the sight of the Judge, Jury, and his most deadly enemies: So here wicked Herod, and o­ther wicked men in this kinde, hide their bloody intents, treacheries and mischievous practises from others, when in the meane time, they are clearely seene and knowne, first to their owne conscience, which will be more clamorous then a thousand witnesses against them. Secondly, to the Divell, who will accuse themEccles. 10 20.. Thirdly, to God, who is greater then the Divell, or their own Consciences, and will both accuse and con­demne them1 Ioh. 3.20..

Wee may observe here, that although the Sect. 1 Wise men were no wicked men, Observ. yet a wicked man goes about to abuse them, by making them in­struments and co-workers with him in his wic­kednesse: they must search out the child, and finding it, bring him word that he may slay it. Teaching us that oftentimes the righteous are in [Page 33] great danger to bee abused by the wicked unto wickednesse2 Sam. 15.11. &c., and that for these three causes.

First, because familiar friends can scarce deny, what they are intreated: as Iehoshaphat said unto Ahab, I am as thou art, & my people as thy people 1 King. 22.4.: And hence oftentimes they consent, through their friends importunitie to that which is evill. Secondly because wicked men are crafty, like unto the Lapwing, crying most, when they are farthest from their neasts, hiding their hearts from him, whom they meane to deceive: yea under good actions they can hide and cover wicked intentions, as Herod did here both with the Wise men, Chiefe Priests, and Scribes. Thirdly, because charity is not suspicious, but alwayes hopes the best, and therfore oftentimes is most quickly deceived.

Sect. 2 §. 2. That I may come and worship him: It may here bee asked, Quest. why doth not Herod say, venit, eamus, come let us goe, but I prae, sequar, goe before, and I will follow after?

Answ. 1 I answer first, because hee was idle, he would not take the paines to seeke Christ.

Answ. 2 Secondly, hee is here in a type of wicked and carnall men, who stand in neede of fore-run­ners unto Christ.

Answ. 3 Thirdly, because if he had gone with them, he might have been hindred by them from his purpose; and therefore hee goes not, but awaits, untill they bring him word of the place of Christs abode, that then privily he may destroy Sect. 3 him, and not be hindered by any.

Observa.§. That I may come and worship him.] Wee see Herod pretends one thing, but intends ano­ther, Praetendit cultum, praeparat cultrum, he saith, he will come and worship him, but the Fox in­tends to come, and worrie him.

Hence it may be demanded, Quest. Whether is all Dissimulation evill, or not?

To this it is answered, First, Dissimulation is Answ. 1 the wicked mans instrument unto wickednesse, and therefore to be eschewed by all good men.

Secondly, Dissimulation is a kinde of lying, Answ. 2 mentiri est contra mentem ire August., to lye is to speake against a mans knowledge: but dissimulation is, contra mentem ire, to speake or pretend outward­ly, that which our heart neither thinkes, nor in­tends; and therefore it is no other thing than ly­ing1 Pet. 2.1. Thirdly, a Christian mans minde should Answ. 3 be simple, not double: God hath given us but one tongue, and one heart, that wee should not bee double-tongued, nor double-hearted 2 Cor. 1.12. & 11.3. but we must bee [...] Phil. 2.15., sincere, and of single hearts, and therefore all dissimulation is to be avoyded.

Fourthly, the end of dissimulation is deceit, Answ. 4 but this is evill, fraud binding, but loosing not: and therfore, seeing dissembling tends and leads unto evill, as evill in it selfe, it is to be eschewed.

It may be objected; Sometimes certainly it is Obiect. 1 lawfull to dissemble, as the Father saythAugust., Ali­quando bonum est verum celare, nunquam falsum di­cere, although wee are never allowed to speake an untruth, yet sometimes it is convenient to conceale part of the truth, which is nothing else but a kinde of dissimulation, and therefore all dissembling is not forbidden.

Answ. I answer, there are two things here to be di­stinguished, to wit,

• Dissimulatio, Dissembling; which is cō ­mitted either
  • Loquendo by speaking deceitfully, and this is a lye, as Herod here promiseth to worship him, but purposeth no lesse.
  • Tacendo, by silence, & holding ones peace: or a hiding of a mans own counsel, and this is lawful
    Pro. 29.11
    , that is, if thou do it wel, viz. that thou may conceale
    • Thine anger, Prov. 12.6.
    • The sinnes of others, Prov. 17.9.
      • But this silence is not lawfull, if thou doe it onely to hide thy malice, and desire of revenge, &c.
• Simulatio, counterfeiting of that which is not, or a meere pretence: and this is al­together unlawfull.

It may bee here replyed, Pretences are lawfull, and allowable; and therefore all are not for­bidden. Object. 2

Answ. I answer. Pretexts are either

• False, and this is palpable fraud, and no lesse than lying, being lawfull to none at any time, upon any occasion: and this was HERODS fault, a meere false pretence.
• True and that is either
  • Conditionally true, as our Saviour made, as though hee would have gone further
    Luk. 24.28
    , and certainly so would, if they had not entreated him to stay with them.
  • Partly, but not totally true; and this sometimes is lawfull, as Zedechiah the King bids Ieremiah the Prophet, if the Prin­ces shall aske him what he sayd unto the King
    Ierem. 38.26.
    , he must answer, that he entreated the king, that he might not returne to Ionathans house, to dye there. This he said unto the King, but this was not all he sayd unto him; so that it was partly, but not totally true, it was verum, but not veritas, that which he told the Princes was true, but that was not all the truth.

I will therefore thus conclude this question, I. All verball Dissimulation is evill. II. All counterfetting of that which is false, is evill. III. All dissimulation unto evill, is fraudulent; yea, IV. All counterfeiting and feigning also, if it be for an evill end.

§. 4. That I may come and worship him.] The Sect. 4 Magi came from farre to seeke Christ, and from their hearts desire to finde him: Herod pretends the same outwardly, though the newes touch him to the quicke.

Hence a question may be propounded, How may hypocrites, and the enemies of Christ, Quest. bee discerned from the children of God; and the true friends of Christ.

I answer, By these notes, Answ. or markes of hypo­crites.

First, they are wary, craftie, and wickedly pru­dent and politicke, as we see here in Herod.

Secondly, they are diligent and industrious, compassing sea and land to effect their purpo­ses, [Page 34] as Herod, both in this verse, and afterwards verse 16.

Thirdly, they are false in their words, not sticking, by lying and counterfeiting, to bring to passe their projects, as wee see Herod doth in this verse.

Fourthly, they counterfeit friendship, that they may kill with more freedome and safe­tie: And thus doth Herod also in this place.

Fifly, they suborne others to assist them: vis unita fortior, that many forces being conjoyned together, they may the easilier prevaile: and thus Herod subtilly, would have had the wise men to have had a hand in this crueltie, and to have assisted his bloudy purpose by their infor­mation.

Sixthly, they are cruell, breathing nothing but threatnings, slaughters, bloudshed, and cru­eltie: and thus did Herod, vers. 16. when hee was crossed of his information, and intelligence from the wise men.

Seventhly, they are no better than Atheists, thinking that they can kill, Christ, (as Herod did here,) or at least prevaile against him and his. Thus although many outwardly professe a love unto Christ, the Gospel, and true Religion, yet if they be inwardly enemies, they may be discer­ned and unmasked, at one time or other, by some one of these markes or other.

Sect. 1 Wee may observe here how many im­pediments and lets these Wise men meet withall, and yet how constant they are in their resolution of finding out Christ. First, the starre failes them, and appeares not, which was their principall guide. Secondly, they come then unto Jerusalem, but there they finde not the babe. Thirdly, the Jewes unto whom they came, were offended with their tidings. Herod and all the people being troubled, vers. 3. Fourthly, no man accompanies them, when they prosecute the quest and search of Christ: yet all these doe no whit discourage or dis-hearten them from their former intent and purpose: Observ. Teaching us thus much, that wee are not to bee hindered by any obstacles from the course of pietie and religion; but constantly to proceed on in the wayes of God, notwithstāding all hindrānces whatsoever.

Quest. Here it may be asked, what lets are there, in the way of Religion, and how may we arme our selves against them?

Answ. I answer, First many are dismayed by reason of the greatnesse of the labour, and difficultie of the worke of the Lord; but let us remember, that Labor omnia vincit; be not weary, but be in­dustrious, and thou shalt prevaile; for conanti a­derit Deus; God hath promised to be graciously assistant to every one, that in sinceritie of heart desires, and endevours to serve him.

Secondly, many are discouraged, because the way of Religion is not liked by the world, nei­ther the professors thereof loved, but rather de­spised and scorned: neither this should hinder us from the service of the Lord, although others be offended with thee, because thou seemest by thy puritie and splendor, to eclipse their credit & estimation, yet be not discouraged, but remem­ber, Christians must bee principally carefull to please God, not menRom. 12.3., both because wee are the servants of the Lord, not the servants of men; and also, because wee shall be judged by God, and not by man at the last day.

Thirdly, some are with-held from the zea­lous profession of Religion, by reason of the paucitie of companions, that trace that path; there are but few truly religious, and therefore they dislike the practise of it: but we should bee here most resolute, saying, as Peter sayd, Al­though all men should forsake Christ, yet we will ne­ver forsake him Mark. 14.29., though none should accompa­ny, or associate us in the worke of Religion, yet this should not dismay us; but with resolute Io­shua, we should resolve, let others doe as they will, we will serve the Lord Iosh. 24.15. and 1 King. 19.10., calling to minde these two things, I. vivimus legibus, non exem­plis, God doth not command us to follow Pre­sidents, but to follow precepts. II. If thou desirest, presidents as well as precepts, remember then, that thou hast many examples in this kinde to imi­tate both in the Old, and New Testament, yea, Even compassed about with a cloud of witnesses Read Hebr. 11. the whole chap. and 1 [...].1.; and therefore follow not a multitude unto evill, but a multitude of good men unto good. Thus let us be like these Wise men, constant in the labour of the Lord, and in the course of holinesse all the dayes wee have to live, not being either hindred, or turned backe, or diverted, by any impedi­ments whatsoever.

§. 2. The starre which they saw in the East, went Sect. 2 before them. Observ.

This star may be considered, either tropologi­cally, 1 or Allegorically, or historically.

SomeHaymo s. Epiphan. expound this starre tropologically thus: Herod is the divell, and the starre is the grace of God: and therefore when the Wise men goe unto Herod, and while they are with Herod, the starre forsakes them: teaching us, Observ. that the grace of God flies those, that follow the divell, or run after sinne: because the pure Spirit of God, will not come unto a polluted soule.

This starre may be considered of Allegorically; the starre signifies the light of faith in the heart: and therefore although the Wise men have the word of God delivere [...] unto them by the Chiefe Priests, which teacheth them, where Christ is to be borne, yet they cannot finde him, nor come unto him, untill the starre of faith doth arise in their hearteMuscul. s.: Teaching us, that the knowledge of the Scriptures, without the light of faith is in­sufficient to bring us to Christ: as the Apostle saith, the word profits not, when it is not mixed with faith Heb. 4.1..

Historically this starre may also be interpreted; Obser. 2 even now the starre was not seene, when they were in Jerusalem; but as soone as they are up­on their journey, and want a guide, it appeares unto them: Teaching us, that the Lord will Observ. 3 [Page 35] never be absent from his children in an accepta­ble time: Or, whensoever the children of God stand in need of his helpe, by reason of any ne­cessitie or danger, he will bee present with them, if not by and by, yet certainly at length. Hence a question may be propounded.

Quest. How may wee be assured of the Lords graci­ous ayd, and assistance in the time of trouble?

Answ. I answer, by a carefull observation and ob­servance of these three rules.

First, labour for a pure and immaculate con­science both towards God, and towards man, lest otherwise we be plagued for our just deserts, and plunged into some gulfe of danger for our sins committed.

Secondly, labour that our faith may be with­out waveringIam. 1.6., that we doe not call the mercy, or truth, or love, or power of God in question, but boldly walke by faith, when wee cannot by sight2 Cor. 5.7..

Thirdly, although these two rules bee obser­ved, yet thou must not expect such mercy, or helpe, or deliverance as thou wouldest have, but such as the Lord sees and knowes to be behove­full, & beneficiall unto thee; for, Deus non semper audit ad voluntatem, vel voluptatem, ut semper ex­ande [...]t ad salutem Isidor. lib. 1. cap. 3. de sum. bono.. faith doth not assure us of any particular temporall blessing, or freedome from any particular outward crosse, but only in gene­rall, that whatsoever the Lord knows to be good for us, in his appointed time he will give us.

Observ. 1 The estate and condition of these Wise-men, seemes at first viewe to bee deploreable and mi­serable, but upon more mature deliberation, it is happie and blessed: for first, their journey was long and tedious; but God protects them in it from all danger. Secondly, Herod is netled, and the Iewes troubled; a tyrant raignes in this Ci­tie, to which they bring the newes of the nativitie of a new King: but God doth so curbe, and restraine Herod, that he can doe them no harme, but rather performes divers friendly offices unto them.

Thirdly, they goe to Ierusalem, hoping there to finde Christ, but they cannot meet with him there, for there hee is not: yet this journey is not lost, but well spent; for 1. they are confir­med by the prophecie concerning Christ; and 2. they are taught the Citie and place, where he is to be borne.

Fourthly, they had lost their guide, the Starre, as they came to Ierusalem: but 1. there was no neede of it there, as is shewed before: and 2. when they stood in neede of it, it appeared a­gaine unto them, as in this verse:

Observ. 2 All this that hath beene said, Teaching us, that wee often thinke our estates and conditi­ons to be miserable and evill, in regard of tem­porall things, when (if they were rightly weigh­ed, examined, and considered) they are good and blessed.

Quest. Hence it may be demanded, How should we learne aright to judge of our conditions, and e­states in these outward things?

I answer, Answ. if we ponder our conditions accor­ding to these three rules

First, consider, what thou hast deserved justly at Gods hands, and what thou hast received mercifully from his hands; and compare these two together, and thou shalt finde, that God hath dealt gratiously with thee, and farre above thy deserts: yea it will make thee then confesse with Ieremie, that it is of the Lords mercy, that thou art not consumed Lam. 3.22..

Secondly, consider what thou hast, not what thou wantest; and thou shalt finde that thou art at the least equall, that is, thou hast as many blessings, as thou wantest.

Thirdly, look upon those that are below thee; not those that are aboue thee, and thou will say, jam sumus ergo pares, that there are as many in a worse condition then thou art, as are in a better; and therefore thou hast no cause to complaine, but a great deale of reason to blesse God, for that estate and condition wherein thou art, and to be abundantly contented with it.

It may heere be asked, How or in what man­ner Sect. 1 doe the Wise-men finde Christ? Quest. 1

I answer, Saint Luke gives a conjecture, Answ. that they found him in a stable and in a mangerLuk. 2.7.12.16..

It may bee demanded againe, Why did the Lord preadmonish the wise men, of the birth of Quest. 2 this infant, by a miraculous starre.

I answer, Answ. least otherwise they should have beene offended, with this poore and meane e­state, wherein they found Christ.

It will be questioned further, The Lord admo­nishing Quest. 3 the Wise-men of the birth of Christ, and they undertaking so long a journey to see him, why doth hee suffer them, to finde him in so poore, and meane a place, and condition?

I answer first, because God would heereby Answ. 1 shew them, that Christs kingdome was not of this world.

Secondly, because the Lord would hereby Answ. 2 shew them, that Christs glory is not helped by earthly pompe.

Thirdly, because the Lord hereby would have Answ. 3 them understand, that as Christ, the head of his body the Church, was in outward shew so poore and despicable, so the true religion of Christs Church is not pompous: I am not ashamed (saith the ApostleRom. 1.16.) of the Gospel of Christ: as if hee should say, out religion seemes to him that lookes upon it with an earthly and carnall eye, to be worthy of shame, and to deserve a blush, and that in all regardes.

1. If we respect religion it selfe, that is foolish­nesse 1 Cor. 1.18., and a stumbling blocke 1 Cor. 1.24..

2. If we respect outward Churches, or visible [Page 36] societies, professing this religion, we shall finde them, in regard of heathenisme, but a very little flocke Luk. 12.32..

3. If we respect the outward worship, or ex­ternall exercises of religion: we shall finde that, First the religion of the heathen is more pom­pous. Secondly, that the preaching of the Gos­pel seemes but foolishnesse1 Cor. 1.18. & 2.1. &c., in regard of that pompe, which was in the Iewish ceremonies.

4. If we respect the stones of this Church, the men, or the professors of religion, we shall perceive them to be many times of the inferiour sort1 Cor. 1.26.; Great men being hardly drawne from their pleasures.

5. If wee consider the outward estate of true professors, we shall finde them for the most part, to bee the scumme of the world (in the worlds esteeme) yea the of scouring, and laughing-stocke of men and Angels 1 Cor. 4.9. &c., and the most miserable also of all men 1 Cor. 15.19.. And thus we often see, that in no respect outwardly is the true religion pompous or stately.

Sect. 2 §. 2, And they fell downe and worshiped him.]

Quest. It may be asked here, How or for what end do the Wise men, who were Gentiles worship Christ?

Answ. 1 First, some say that they were altogether ig­norant of the mysterie of the Messias, and did onely worship Christ after the Persian manner: but this is false, as followeth by and by.

Answ. 2 Secondly, Is it probable that they would wor­ship a young babe, that by reason of his infancy understands nothing, except they did beleeve some divine thing to be in him? and therefore not the childhood, but the divinitie in the child was worshipped by themChrysost. s..

Answ. 3 Thirdly, if Christ had beene no more then a naturall child, they would never have underta­ken so long, so tedious, and so perillous a journey to have found him out; principally, considering that in all probability (as I conceive) they them­selves were little inferiour to the Kings of the Iewes.

Answ. 4 Fourthly, It is uncertaine what these Wise men (who were Gentiles) knew particularly concerning the mysterie of the Messias: but certainely they knew, that hee was something more then a man, by the internall revelation of the Spirit of God: who by faith taught them to beleeve, that he was a King though in a cot­tage, and a God though in a cradle; and therefore as unto a God they fell downe and worshipped him.

Sect. 3 §. 3. And they presented unto him gifts, fran­kincense, and myrrhe.

Quest. 1 These wisemen they come to seeke Christ, but they come not empty, from whence it may be questioned; Why they offer gifts unto Christ?

Answ. To teach us that we must never come unto God empty handed, without some offering or present.

Quest. 2 What have we to offer unto God?

Answ. Spirituall sacrifices of repentance, and thankes­givingHebr. 13.15.; but of this more largely else where.

Quest. 3 What offer they unto Christ?

Answ. Gold, Frankincense, and Myrrhe.

Why doe they offer these unto Christ? Quest. 4

I answer first, these were in times past offered Answ. 1 up unto Kings, and that for a double end. First for a politike end: they offered unto their Kings, 1. Gold for their expenses, or for the maintaining of their state and pompePsal. 72.15.. 2. Frankincense, for their sacrifices: 3. Myrrhe, for the splendor, and ornament of their sepulchersMuscul. s..

Secondly, for a morall end; they offered un­to their Kings, 1 Gold, that they might learne to be of golden manners. 2. Frankincense, that they might learne to sacrifice unto the Gods. 3 Myrrhe that they might remember their mortalityGualt. s..

Secondly, these three, the Wise-men offer Answ. 2 now unto Christ, either First in regard of his of­fices, and so they give him gold as a King, Fran­kincense as a Priest, and Myrrhe as a Redeemer. or Secondly, in regard of his nature, and then they offer unto him gold as a King, Frankincense, as a God, and Myrrhe, as a man. Or Thirdly, they offer them all unto him as a King according to the Persian manner, as is shewed in the former answer: Or Fourthly, by these they enrich Christ, that he might be furnished and provided, for his flight into Aegypt. Or Fiftly, they pre­sent these unto Christ, because the Persians and Arabians abounded with these three thingsCarthus. s. Or Lastly, they offered these three in regard of the present estate and necessitie: that is, because they saw the poverty of the Mother, the tendernesse of the child, the nastinesse, and noy­somnesse of the place, wherein Christ was (the Stable) therefore they offer unto him these things for the releeving of these necessities: they present him with gold, for the releeving of his Mothers poverty; with Frankincense, for the ex­pelling of all noisome smels; and Myrrhe for the consolidation of the infants joynts Carthus. s.

What benefit may we reape or learne by these Quest. 5 their offerings?

I answer, Answ. we must by their example be incited to doe the like, first offering nosmet, our selves, se­condly, nostra, our substance.

First we must offer up our selves unto Christ, giving our selves wholy unto him, and devoting our selves wholy unto his serviceRom. 12.1., because he hath bought, ransomed, and redeemed us for this end, and purposeLuk. 1.75. and 1 Cor. 6.18.19.20..

Secondly, wee must offer our estates or sub­stance unto God, that is, offer unto him, 1 Gold, 2 Frankincense, and 3 Myrrhe.

First present God with thy Gold, that is, 1 Temporall gold, by almes, charitie, liberality, and hospitality, for such as are rich in goods, must be rich in good workes 1 Tim. 6.18. 2 Spirituall gold, viz. 1 a true & a lively faith, for this is more precious then gold, to trust confidently in God. 2 a pure & unblameable life: for this is more esteemed by God, then the Gold of Ophir, the pure in life being precious in his eye sight; & this is more excellent in regard of our selves, for riches availe not in the day of wrath, but righteousnesse delivereth from death Pro. 11.4.. And thus by true charitie towards o­thers, by true faith in God, and purity of life in our selves, wee offer unto God Gold: and wee build with Gold, which will endure the fire 21 Cor. 3.12..

Secondly, we must offer unto God Frankin­cense: that is faithfull, pure, and fervent prayer.

Thirdly, we must offer unto God Myrrhe, and that is either 1 Good workes; or 2 Mortifica­tion, and that first externall, by suffering afflicti­on, and willingly undergoing, whatsoever the Lord is pleased to lay upon us. Secondly, or in­ternall, by mortifying our members Col. 3.5.6., that is, all corrupt, and carnall affections, which are in our mortall bodies, because they warre against the soule1 Pet. 2.11..

Sect. 1 It may heere bee doubted, what manner of dreame this was, Quest. which the Wise-men had?

Answ. 1 I answer first, Dreames are either, 1 naturall, which the minde causeth of it selfe, but upon some occasion or beginning, either externall or internall: or 2. they are somnia immissa, dreames which the minde of it selfe procureth not, but are sent unto it, or wrought upon it, by some other power: and these are of two sorts, either first [...], sent of God, (and such was the dreame of these Wise-men) or [...], sent of evill spirits.

Answ. 2 Secondly, Divine Dreames are such, as God offereth to the minde, and these dreames 1 Some­times are shewed to the faithfull, or to those that are in the visible Church, and of the invisible, as to Jacob, Ioseph, Daniel: Sometimes to those who are neither in the visible Church, or of the invisible, as to Laban, Gen. 31. to Pharaohs ba­ket. 40. to Pharaoh himselfe. 41. 3 Sometimes these divine dreames are shewed to those, that are not in the visible Church, but yet of the invisible: and such was this dreame: it was sent by God, unto the Wise men, who were not Iewes (and therefore not of the then visible Church) and yet (I hope) of the true Church of Christ.

Answ. 3 Thirdly, Divine Dreames are all [...], that is, containing some divination of things hid and secret, and afterward to come to passe: and these are of two sorts. 1 nuda [...], naked visions, simply, & plainly, expressing the meaning, scope and purpose of the dreame; and such was this dreame: or else 2. they are [...] mysticall dreames, folded up in types and figures, which cannot be understood without some significa­tion: such were Pharaohs dreames of the seven fat and leane kine, and of the seven full and thinne and lancke eares. Gen. 41.

Sect. 2 §. 2. That they should not returne unto Herod.

Quest. 1 Heere it will be demanded, why doth not God save and preserve Christ miraculously, or by some other way, then by the flight of the wise men?

Answ. 1 First, some answer heere unto, that wee must not dare to summon God to the barre, to render a reason to us of his actionsMuscul. s.

Answ. 2 Secondly, God will not use miracles when and where there is no neede: Observ. Teaching us thereby, that we must in all our necessities, 1. use all law­full meanes; and then 2. begge a blessing at Gods hands upon the meanes.

Thirdly, God doth this because he would not have these Magi made instruments of Herods Answ. 3 cruelty.

Fourthly, the Lord doth this, because hee will Answ. 4 not have Christ twice made known, or revealed, to those that inwardly contemne and despise him. The wise men once bring Herod word of the nativity of Christ; and in stead of rejoycing at that joyfull newes, hee plots, how to shed his most precious blood, by an untimely death: and therefore God will not permit the Magi the second time, to reveale Christ unto him.

It may heere further be enquired, Why doth Quest. 2 God forbid the wise men, to play the part of ho­nest men; that is, to keepe their word? they had promised Herod, that when certainely they had found out the place of Christs abode, they would give him notice of it, and in this verse God doth prohibite it?

The Lord doth this to shew, Answ. that hee hath au­thority to prohibit the performance of humane promises: the will of man is to give way to the will of God; and the commandement of God doth nullifie and make voide all humane promi­ses: for the full understanding of this resoluti­on and question, two things are carefully to bee taken notice of: First, promises oblige in them­selves. Secondly, God commanding, promises are to be violated.

First, promises oblige and binde in themselves, and that jure divino, by the law of God, and that whether they are made

• With an oath.
• Or
• Without an oath.

Promises that are bound with an oath, binde a man unto the performance of that which hee hath promised: it being a note of an upright man, and an heavenly citizen, not to change his promise, although he have sworne unto his owne temporall hurtPsal. 15.4; when the law of an oath was given in Sina, the whole world shooke (say the RabbinesVide Pet. Mart. fol. 238.) because an oath is stabilimentum or­bis, the stay and proppe of the world, and if pro­mises and oathes were not observed, how should men trade, or buy, or sell, or live in the world? an oath is for the confirmation of the truth, and for the end of contention; and therefore all fals­hood of wicked men in their Promises, is much to bee reprehended: whether committed by Heathens, or Christians.

I. Many Heathens slight promises though bound by oathes: the Turkes say, children are to be deceived with apples, and men with oathes: so lightly doe they value and oath. Linguà juram (said oneEnnius) I sware it onely with my tongue. This is a most wicked practise, thus to slight an oath, in any whosoever.

II. Some Christians are faulty also heere, and they are the Papists, who make no conscience of breaking an oath made unto any, whether Chri­stians or Heathens, that are not sworne servants and vassailes to the Pope, as they are: It is an ordinary phrase at the Court of Rome, Merca­torum est, non Magistratuum stare juramente: it is [Page 38] the part of a Merchant, not of the Pope, or any placed in authority by him, to keepe his oath ⁱ. So Iohn Husse, and Hierome of Prage, were pro­mised by an oath, from the councell of Constance, safe conducte, and yet contrary to promise and oath were killedSleydan..

Promises though made without an oath, yet binde: omnia quasi jurata Hier. ad Caelant.; all promises are halfe oathes, or promises (in a manner) doe partake of the nature of an oath: Now the reason, why promises binde although not bound with an oath, is this; because fidelity is a part of truth, and a promise is a greater part, then an affirmati­on: and therefore promises are are not to bee vi­olated, either 1 Lucri causà, for gaine, as one saithPlautus., Linguà rei servandae, &c. I made a pro­mise with my mouth, that I might save my purse, but Eadem linguâ jam nego, with the same tongue that I made the promise, with the same, I refuse to keepe it, because it is not for my profit to per­forme it: as if a man should promise a thiefe to send him to such a place, twice so much money, as he hath about him: if hee will but spare him that which now hee carries, because hee hath under­taken some urgent affaires, which cannot be ac­complished, if now hee should be robbed: In this case I say, a man ought not for lucres sake to violate his promise. Or, II. Hostilitatis causa, promises are not to be violated, no not unto our enemies: this the Lord reproves Ezech: 17.13.15.16.; and Peter Martyr f 364. from Augustine and Ambrose proves, that the faith, and faithfull promises which are plighted unto our enemies are to be observed.

Secondly, although promises oblige in them­selves (as is already shewed) yet, God comman­ding, it is lawful, and behoveful to violate them: and the reason hereof is, because God is by no means to be disobeyed; Disobedience being as the sinne of Witchcraft 1 Sam. 15.23.. Yea hee must bee obeyed without any delay when hee commands. Here wee must consider, what promises are unlawfull, and in that regard to bee broken: then how pro­mises come to be unlawfull.

First, we are to consider what promises are un­lawfull, or the causes, why promises become to bee unlawfull: the causes are either, 1. conjectu­rall, or, 2. true.

Peter Martyr f. 364. doth propound many causes, why promises are made unlawfull: viz. I. If the promise bee impossible to bee performed. Or II. contrary to the wil of God, or the good of Gods Church. Or III. If it be evill for him to perform, who hath promised it. Or IV. If it were extorted by deceit and fraud: Or V. If the promise were forced by violence and feare, then these promises are not to be observed.

The true causes of the violation of promises are two, Ordinary, Extraordinary.

The Ordinary causes of the violating of pro­mises are these, First, if the promise be impossible to bee performed; for then of necessity it must be broken: yet two things are here to bee obser­ved.

I. If the thing promised were impossible to be performed before the promise was made, then is he no better then a deceiver, that made that pro­mise: yea if a man be not certaine, that it may be performed, hee sinnes, because hee ought to take heed least hee should offend with his tongueEccles. 5.4.5. and therefore every one must beware of promi­sing those things, which are either impossible, or may prove impossible to him afterwards, as single life, because the gift of continency is not given unto all.

II. If the thing promised were in thy power to performe, when the promise was made, but after the promise becomes impossible unto thee to per­forme; then thou art freed from thy promise, be­cause God hath hindred thee from the perfor­mance of it. And this is the first ordinary cause.

Secondly, the second ordinary cause of the violation of promises is this, if the promise made be unlawfull to be performed, that then it is not to be observed.

A promise is made un­lawfull in a double re­gard, either in respect of the

• Action pro­mised to bee performed: thus some promises are unlawfull.
  • In themselves, the substance of the promise being wicked,
    Matth. 14.9. Mark. 6.26.
    like Herods promise: and this promise is not to be kept. And the reason of it is this, because the first vow and promise of obedience which we made unto God (and which we are principally obliged to performe) doth contradict this. This promise is two-fold, I. When being first made, it is knowne to be unlawfull: this is sinfull. And herein Da­vid sinned towards Nabal
    1 Sam. 25.22.
    . II. Or when the thing becomes unlaw­full, after the promise is made, and then it is not to be observed. As for example, if a man promise upon such a day to lend his friend armour and weapons; and before the day comes, his friend proves a traytor, and a rebell, or mad and distracted; he is not then to keepe his pro­mise: And the reason is this, because hee is not changed that made the promise, but he to whom the promise was made, is changed from what he was.
  • In regard of some circumstances, that is, when the thing promised may be performed in regard of the substance or matter of it, but some circumstances doe make it unlawfull. As for example. I. If that which is promised tend to the scandall of thy brother, which being contemptuously and freely performed, (without any coaction by su­periours) is evill; but not so, if it be commanded or enjoyned by law­full authority. II. If the promise tend to the impunity of sin: for this is good, if it be done in mercie (as David towards Shemei
    2. Sam. 19.23.
    ) but evill, if by negligence and remisnesse, because the Magistrate should not hold the sword for nought, but for the punishment of offenders.
• [Page 39]Time when the promise is to be performed: and thus some promises are unlawfull, either by
  • Promise, the time being altogether unlawfull, for the performance of the promise; as if a man should pro­mise his friend to plow his ground upon the Lords day. Or,
  • Some subsequent alteration, as if a man should pro­mise his friend, to come and feast with him, and make merry with him such a day, and in the mean time, upon some urgent publick necessitie, it is proclaimed a day of solemne fasting and hu­miliation, as in Niniveh
    Jonah 3.4.5.
    .

Besides these ordinary causes of violating of promises, there are extraordinary, and that is the commandement of God, when God for­bids the performance of the promise, as in this verse, the Lord forbids the wise men to goe backe unto Herod according to their promise: so also the Israelites borrowed of the Egyptians eare-rings, and jewels, and the like, with pro­mise (without doubt) to restore them againe; but God forbids them to returne themExod. 3.22. & 11.2. & 12.35.. Now this wee must observe, that these are not to bee imitated, without a particular command from the same Spirit of God.

Thus wee have seene what promises are un­lawfull, and the causes why promises are not to be performed: wee are now to consider how promises are made unlawfull, which may brief­ly be shewed, first affirmatively, secondly nega­tively.

I. Promises are violated, and not performed, by a mans owne impietie and wickednesse: as for example, a man perswades his friend to promise him, that he will neither meddle with himselfe, nor any weapon he hath; and when the pro­mise is made, (the other dreaming of no such thing at all) he goes about to hang himself, or to stabbe himselfe: this promise otherwise lawfull, is made unlawfull to be performed by his despe­rate enterprises.

II. Lawfull promises are not made unlawful by an Episcopall absolution: but here observe, A Bishop may absolve, first declarativè, by a power declarative, as a Levite, or an interpreter, and ex­pounder of the law of God; that is, he may shew from the word of God, what promises are not to be kept, and by vertue of the power and au­thoritie given unto him by Christ, may absolve and acquit them. But secondly, not positively, as a Lawgiver, or as one that hath power to dis­pense with the Law of God: for they must doe nothing against the truth, but for it. And there­fore, I. the Pope erres here, that will not suf­fer a wicked promise to be broken, without a fa­cultie, or leave from his holinesse. But, II. hee erres worse, in breaking promises and oathes, which are lawfull: as freeing subjects from the oath of allegeance unto their Soveraignes; hus­bands from their promises made to their wives in marriage: and the contrary, with diverse the like, which (the Papists say) hee can dispense withall, and absolve from.

Sect. 3 §. 3. And they departed into their owne countrey Observ. 1 another way.] We may observe here the admira­ble obedience of these wise men: for they might here have objected many things, as first, that it is a shame to returne home by another way, because this is is a kinde of flight. Secondly, that it is a great shame to breake the promise, which they have made. Thirdly, that it is dangerous to double with kings, for they have long armes, and their anger is heavie. Fourthly, cannot the Sonne of God protect himselfe? how shall wee beleeve, that he can save others (much lesse bee the Saviour of the world) that cannot save him­selfe? These things flesh and bloud might have alledged; but they object nothing at all, but in all things obey: Teaching us, that our obedience unto God, ought to bee absolute, and ready, without murmuring, without disputingPhil. 2.14., with­out consulting with flesh and bloudGen. 26.19. and Act. 26.19, and with­out procrastination, and delayGen. 12.4..

Why did these wise men, or why should wee thus presently obey God?

I answer, this is required of us, Quest. Answ. either in regard of God, or in regard of our selves.

First, it is required of us absolutely and rea­dily to obey God, in regard of the Lord him­selfe, and that for these causes: First, because God requires the obedience of the mind, and of the inward man, that our minds should alwayes be prepared to obey the will of God: and there­fore as soone as ever the Lord gives any com­mand unto us, we must obey it, with all readi­nesse and cheerfulnesse.

Secondly, because God deserves at our hands, that we should doe whatsoever hee requires of us, be it never so unpleasing or unprofitable unto our selves: yea it is a great indignitie offered un­to the Lord, either to dispute or indent with him concerning any thing, that hee commands us.

Thirdly, because the will of God is the rule of good, just, profitable, and convenient, that is, wee only know things to be good, just, holy, & wel­beseeming, because they are agreeable unto the wil of God, and therfore to doubt of that which God requires, is to contradict either his prudence or justice, and therefore it is by and by, yea in all things carefully to be obeyed.

Fourthly, because, if we obey God, when hee commands, he wil accept of our obedience, as per­formed in subjection unto his will: but not so, if we obey him at our owne leasure.

Secondly, it is required of us, presently and willingy to obey God, in regard of our selves, & that for these two causes, first, because it shewes in us a willing minde, which God loves.

Secondly, because now, when God commands, we may obey, but afterwards (perchance) wee shall not bee able, God withdrawing his grace from us.

§. 4. They went to their owne countrey another Sect. 4 way.

It may here be asked, why doth not the Lord Quest. 1 suffer them to goe unto the Jewes? or forbid them to goe unto the Gentiles?

First, the Magi would not go unto the Jewes, Answ. 1 because they were offended with the corrupt [Page 40] state of their ChurchMuscul..

Secondly, God would not suffer them to goe unto the Jews, because they refusing, or at least Answ. 2 not caring for Christ, the Lord will not have him, to be offred unto them any more.

Answ. 3 Thirdly, God would not prohibit them to go unto the Gentiles, because he would have Christ to be preached unto them, the Iewes thus sligh­ting the message of his nativity.

Some observeHierom. s. Observa., that when Ioseph took Christ and his mother, that hee might flye with them into Egypt, he tooke them by night, when it was darke, but when hee returnes into Judea, neither night nor darknesse is mentioned in the Gospell: to teach us, that there is nothing but palpable darknesse with us, when Christ leaves us, but when he comes unto us, then comes true and cleare light.

Sect. 2 §. 2. Take the young child and his mother.] It may here be asked, Quest. when Ioseph thought to have put Mary away, because she was with childe, the Lord calls her his wife (Chapter 1.20.) Feare not Ioseph, to take unto thee Mary thy wife: why therefore doth the Lord now call her the childs Answ. 1 mother? I answer, First, because they had now both of them agreed upon her perpetuall virgi­nitie, as is probable, she askes, and he grants, that she should remaine an unspotted virgin all her life.

Secondly, because by a most forcible argu­ment, Answ. 2 the Lord would excite Ioseph to have a speciall care of her, remembring, that shee was the Mother of Christ.

Answ. 3 Thirdly, the Lord hereby would shew unto Ioseph, that Mary was more to bee respected, lo­ved, tendered, and esteemed for the childes sake, than for marriage sake.

Sect. 3 §. 3. And flye into Egypt.] It will hence bee Obiect. 1 objected, flight is dishonest, it hath but a loa­thed aspect, contrarie to all generositie: yea, by this meanes the faith of Ioseph and Mary may bee shaken, why therefore doth the Lord com­mand it?

I answer, God hereby would shew two things unto these two pious persons: Answ. to wit, First, that they that will follow Christ, must take up their crosses, and arme themselves to endure, and undergoe afflictions. And secondly, that they must thinke nothing vile, base, or unseeme­ly, which God requires of them, and in them.

It will be objected againe, This flight dero­gates Object. 2 from the authority of Christ, there being no neede of it at all: he can otherwise save both himselfe, and them: For first, he can walke in­visibly, and not bee seene; hee can passe out of their sight, as hee did divers times, when they had thought to have laid hold upon him: Or secondly, he could blinde them that they should not see him, as the Angels did the Sodomites. Gen. 19. and Elisha the Aramites 2 King. 6. Or thirdly, he could destroy them, as hee did Senna­cherib. And therefore seeing Christ was able to defend himselfe, why doth he flee?

I answer first, the sinnes of Herod were not as Answ. 1 yet come to their full height and maturity, and therefore the Lord will not yet come against him in judgement.

Secondly, God hereby will shew, that Christs Answ. 2 kingdome is not of this world: and therefore he shall not exercise temporall power, no not over his enemies, but in this life submit himselfe to the forme of a servant.

Thirdly, God heereby will shew, that Christ Answ. 3 came not to destroy but to save. Fourthly, God Answ. 4 heereby will shew, that Christ is true man.

Fiftly, this was done, that Christ heereby Answ. 5 might shew, that his Kingdome was not confined to one place: the Jewes bragged that in Iudea was God knowne Psa. 76.1, and that he dwels in Jerusa­lemPsa. 135: 21., but Christ breakes downe the partition wall Ephes. 2.14., accepting the Gentiles into favour, sending the Gospel unto them, & causing them to receive it.

Sixtly, this was done, that Christ might shew Answ. 6 unto us, that there is for him and his, still some one place or other to rest safely in: or that hee will alwaies, in some place or other, procure a re­fuge, and safegard for his Children.

Lastly, this was done for our instruction, that Answ. 7 we in Christ might have an example, to use all lawfull meanes to preserve our lives in the time of danger.

§. 4. And flee into Egypt. Sect. 4

Why is Ioseph commanded to carry Christ into Aegypt? Quest.

I answer, Answ. the causes heereof are either first Naturall, or secondly Spirituall.

First, there may be these three naturall reasons rendred, why Christ was to goe into Aegypt. First, because it was neere unto Iudea. Second­ly, because it was a safer place then any part of Iudea, Herod having no command, nor power there. Thirdly, others addeCarthus. s. because the Ae­gyptians were of old (in the time of Ioseph) well willers unto the Israelites, and therefore Ioseph hopes and expects favour and kindnesse from them.

Secondly, there may bee these five Spirituall reasons given of this fleeing into Aegypt.

First, that hereby might bee signified, that Christ was offered unto the Jewes, and given unto the Gentiles.

Secondly, that the prophecy might bee fulfil­led, which was given by the Prophet Hosea.

Thirdly, because God will hereby shew, that his anger lasts not for ever: and therefore al­though in time past, in his wrath hee wounded the Aegyptians, yet now in the fulnesse of time he sends a Saviour unto them, to cure all their maladies, and heale all their infirmities.

Fourthly, because Aegypt is a type of the world, and therefore Christ was carried thither by Ioseph, to shew that by the preaching of the Apostles, Christ was carried unto the whole worldCarthus. s..

Fiftly, the last reason is, because Aegypt of all countreyes was most corrupted with Idolatry, and therefore for the more magnifying of his mercy, in the conversion of this countrey, and making it most famous for piety, the Lord was carried thitherChrysost. Hom. 8..

Sect. 5 §. 5. Be there untill I bring thee word.]

Quest. Why doth not God appoint Ioseph a set time, but leaves him in uncertainties, with a Donec un­till I bring thee word?

Answ. I answer, because God would have Ioseph to depend upon his providence: Remembring, first, that not to waite Gods leasure, is not to beleeve his providence. Secondly, that the pro­vidence of God is most prudent, it knowes every article of time. Thirdly, we are ignorant, what may prove good heereafter for us, and there­fore God would have us to depend upon his gra­cious providence.

Sect. 6 §. 6. Because Herod seekes the young Child to destroy him.

Quest. Why doth the Lord admonish Ioseph of this danger?

Answ. 1 I answer, first, that the knowledge of the pe­rill may increase his care.

Answ. 2 Secondly, to shew that God doth graciously beare with our infirmities.

Answ. 3 Thirdly, God hereby doth testifie, how rea­die he is to open his minde, and reveale his will unto his servants, whensoever they stand in neede of his direction, and desire with all wil­lingnesse of heart to be ordered by itPsal. 25.14..

Ille excitatus, when hee arose, that is, by and by, as soone as ever hee was awaked out of sleepe:

Observ. Wee may observe hence, how readily and constantly Ioseph obeyes every charge and seve­rall injunction given unto him by God, not­withstanding the many great impediments and lets which he had to the contrary: for he might have thought or argued thus with himselfe: First, the child is none of mine. Secondly, why should I then offend my King for his safegard. Thirdly, by betraying the child, and delivering of him into Herods hands, I shall gaine honour and riches. Fourthly, my journey will bee full of perill. Fiftly, the Mother of the child, is very tender, and scarcely able to undergoe such a journey. Sixtly, I shall loose all the substance, I enjoy by this my flight. Seventhly, I know not but Aegypt may bee as dangerous unto mee as Israel is: These things Ioseph might have ob­jected unto him selfe, but hee doth not: but is still readie prest to performe the will of God: to goe when God bids him, to come back againe when God calls him, and to obey God when and how he pleaseth: Teaching us, that that o­bedience of God, which is truely pleasing unto him, ought to bee performed with readinesse, willingnesse, and chearefulnesse of heart.

Sect. 2 §. 2. He tooke them by night.

Why doth Ioseph flee in the night?

I answer, because it was most safe: hee doth not say, God hath commanded me to goe to Ae­gypt, Quest. 1 and therefore he will protect me: I neede Answ. 1 neither care when, nor how I goe, nor bee so ha­sty to goe: but he is providently carefull, and therefore he flyes as secretly, and speedily, as possibly he can, having now a charge from God to remove.

Secondly, Ioseph departed towards Aegypt in Answ. 2 the night for feare.

Hence it may bee doubted, whether in gene­rall Quest. 2 it is a good thing to feare danger? or in par­ticular, whether Ioseph did well, and warranta­bly in thus flying by night for feare of danger?

I answer, First yes, because hee had no calling Answ. 1 nor warrant to abide there, yea hee was forbid­den by God to stay: and therefore he did well to feare: we can have no confidence in God be­yond our calling, all our hope being grounded upon his promises: but hee hath not promised to protect us any longer then wee walke in our callings, and that according to his will1 Ioh. 5.14.. And therefore Ioseph did well in fearing to stay there, seeing God had called him away.

Secondly, God doth not kill and wholy de­stroy Answ. 2 our affections, but converts and changes them, and then useth them: and therefore Io­seph did not amisse in fearing to abide in Beth­lehem.

It may heere bee demanded, whether doe our Quest. 3 affections helpe us or hinder us in the service of God?

I answer, Answ. a right use of the affections doth helpe us in Gods service: Shame makes us blush for sinne: feare makes us warie: anger makes us zealous of the credit and good name of our neighbour, and of the glory of God: Loftinesse of minde, makes us constant and resolute in our callings and duties, both divine and humane: Praise makes us more prompt and ready to o­bey vertue, it being cos virtutis vertues whet­stone.

§. 3. And departed into Aegypt:] Aegypt was Sect. 3 a place of ill report in many things. First, Observ. a place of noe faith nor truth, but perfidious and trea­cherous: Pompeius was slaine there: Iulius Caesar was in danger of treacherie when he was there; and it was a fatall place to Antonius.

Secondly, they were persecuters of the Isra­elites, and God makes that great deliverance of his people, from them, the Preface of the lawExod. 20.1.. And hence it is that God forbids them to returne any more into Aegypt, but rather to goe to Ba­bylon, and submit themselves to the Chaldean captivity, as Ieremiah the Prophet often per­swades.

Thirdly, the Aegyptians were most bitter and cruell enemies of religion, abounding in all manner of superstition; and this is that which most grieves the children of God, to bee among those that are lovers of superstition, and haters of religionPsa. 120.5.6.. And yet notwithstanding all this, Ioseph being commanded by the Lord to goe thither, doth neither refuse it (as the Iewes did when they were bidden by the Prophet to goe to [Page 42] Babylon) neither doth hee flye into some other place (as Ionas did, who would have fled to Tar­sus, when he should have gone to Nineveh) but goes presently when, and punctually whether the Lord bids him.

A man in the ford ready to sinke, catcheth at every thing he feels or sees (which he can reach) hoping that it will helpe to keepe his head above water: so Papists snatching every occasion for the confirmation of their religion, laye hold upon this verse to ground their unwritten tradi­tions upon, Obiect. objecting thus, Many bookes truly sacred and canonicall have utterly perished and beene lost, and therefore that Canon of Scrip­ture which now wee have is not sufficient: the Antecedent they confirme from Chrysostome Hom 9. s. Matth. who saith, the Jewes lost some of their sacred and canonicall bookes by negligence and care­lesnesse, and some of them have beene burnt: and therfore these Books could never be repai­red or written again by Esdras, seeing that they were no where extant: they give us examples of this, as this verse, Out of Aegypt have I called my sonne, and verse 23. he shall be called a Naza­rite, which words are not at all to be found in the Old Testament: And therefore the Scrip­tures are insufficient without ecclesiasticall or humane Traditions.

Answ. 1 I answer first, we deny that any sacred and ca­nonicall bookes have beene lost.

Answ. 2 Secondly, if there bee any lost, as some Pro­testants grant (as we shal see else where) yet they were either historicall, and not absolutly neces­sary unto salvation: or doctrinall, containing fundamentall truths which are clearely taught and laid downe in some of those bookes which we have now extant, and therefore this doth not conclude the Scriptures to be insufficient.

Answ. 3 Thirdly, the proofe they bring for their Ante­cedent proves nothing, because Chrysostome be­ing ignorant of the Hebrew tongue; followes the translation of some interpreters, who hath not these two sentences, which are in this verse and the 23. verse: but S^t. Hierom, learned in the languages affirmesLib. de opt. gen. interp., that they are both to bee found in the Hebrew Text, that is, this verse, in Hos. 11.1. and vers. 23. in Iudg. 13.5. and Isa. 11.1. Yea both these sentences are to bee found in the vulgar translation, which the Papists hold one­ly authenticall of all other translations.

Answ. 4 Fourthly, the Jewes so religiously and careful­ly did keep these sacred books, that no one book either by their negligence or malice hath peri­shed; as shall bee else where shewed, and as Bellarmine himselfe provesLib. 2. de verbo Dei. and others are veri­ly perswaded ofSchar­pius curs. Theog. 137..

Sect. 2 §. 2. That it might bee fulfilled which was spoken of the Lord by the Prophet.

Exposit.The scope of that place Hos. 11.1. Is to com­memorate the deliverance of Israel from Egypt, by way of reproach and upbraiding of the Jewes who were so unthankefull, and disobedient unto God, who had done such great thing for them.

Hence a principall question offers it selfe to be discussed, which is this: How is it said here, Quest. This was done that it might be fulfilled, &c. Is this the scope of Hoseas prophesie?

I answer first, a Prophesie is fulfilled three Answ. 1 manner of wayes.

I. When that which is foretold come to passe, as Samuel foretold Saul that his kingdom should not continue 1. Sam. 13.14. because God had rejected him 1 Sam. 15.23., which was shortly after fulfilled in David, to whom the crowne was given.

II. When a thing is foretold of one time in generall, which may often come to passe: or when a Prophesie is given, which seems to aime at some one time, but the substance of it is ac­complished many times: as the Prophet Esay Prophesieth of the Jewes, they shall heare but not understand, see but not perceive Esa. 6.9.10.. Which is dayly accomplished whereresoever the Gospel is prea­ched.

III. When not that numericall thing comes to passe, which is foretold, but some thing like thereunto: and thus some say, the Prophets pre­diction is fulfilled in this placeMuscul. s.

But because it may be replyed, although some­thing Answ. 2 like unto that which is foretold come to passe, yet it cannot truely be said to be fulfilled: I will therefore give a second answer, and that is, Prophecies have many senses, as may appeare by a fivefold explication of them, viz. Histori­call, Morall, Allegoricall, Tropologicall, Ana­gogicall, of which I shall speake (God enabling me) plainely else where.

But because it may yet be replyed, that this is full of danger [seeing 1 Origen, and some others have turned all Historicall narrations into Alle­gories: and 2. because the Anabaptists doe denie the very truth of the Historie of the Scrip­tures, embracing onely Allegories, and exclu­ding all Historicall truths, as Ixion embraced a cloud in stead of Iuno] I will therefore produce Answ. 3 a third answer, which is, that one prophecie hath but one sense onely, yet there may bee two parts thereof: and thus M^r. Perkins answersde unica rat. concio­nandi.. This is not so plaine nor cleare unto the under­standing, and therefore I adde a fourth answer; That certainely there is a double sense of this Answ. 4 prophecie, and that in a threefold regard.

I. In regarde of the Per­sons mentioned, which are

• Israel
• Christ

Therefore there must necessarily bee a double sense, which may be applyed to both the persons:

II. In regard of the things spoken of, and mentioned, which are

• The Jewes deliverance out of Aegypt.
• Christs calling from Aegypt.

III. In regard of the scope of the prophecie

• It speakes of Israels delive­rance out of Aegypt, which is past, by way of reproach.
• It is a prophetical prediction of Christ, heereafter to bee accomplished: And there­fore it necessarily requires a double sense.

Answ. 5 Some prophesies are mentioned in the Holy Scriptures, in expresse words; some in figu­rative words. First Some prophecies are menti­oned in expresse words, and are fulfilled one of these two waies, either first semel, once, as it was foretold unto Abraham that after 400 yeares his posterity should enjoy deliverance, and freedome from Aegypt; which prophecie was only once fulfilled: so it was foretold Eli, that upon one day his two sonnes Hophni and Phinehas should both be slaine 1 Sam. 2 34., which was once accomplished1 Sam. 4 17.; so it was foretold unto Ieroboam, that Iosiah should be borne which should raigne over Israel 2 King. 13.1:2., which was once fulfilled2 King. 23.17..

Secondly, these prophecies which are menti­oned in expresse words, are sometimes fulfilled saepius, oftentimes, as it was prophecied of the Iewes, that for their obstinacie, they should see, but not perceive, they should heare, but not under­stand Esa. 6.8.9.: this prophecie was truely accomplished in the time of the Prophet, although it be often repeated else whereMatth. 13 14. & Acts 28.26. & Rom. 11.8.: so it was foretold, that the Iewes would draw neere unto God with their lips, while their hearts were farre from him Esa. 29.13.; which was truely fulfilled in the Prophets time, al­though it be repeated in the New TestamentMatth. 15.8 & Mark 7.6., yea accomplished also in our dayes, and in all times of the Gospel, because there will be hypo­crites and formall professors alwaies in the Church.

Some Prophecies are mentioned in the holy Scriptures in figurative words, which According to the lite­rall sense

• Cannot bee understood, and that in a double re­gard, some­times
  • For the impossibility and falshood in the thing it selfe, as it is said, that there shall be no end of the kingdome of David, but it shall con­tinue for ever
    Esa. 9.7.
    ; which cannot literally be understood: Let the rea­der but diligently consider of all these places, where hee may plainely see prophecies propounded, which are impossible literally to bee ac­complished. Esa. 11.6. and 14.28. Ier. 30.9. Ezech. 34.23.24. and 37.24.25. Hosea. 3.5. Mal. 4.5. Matt. 11.14. Luke 1.17.
  • For some circumstance in the Prophecie, let but the reader (though of a meane understanding) marke well the prophecies expressed in the places following, and he shall see some circumstances which hin­der them from a literall interpretation. Esa. 9.6. Psal. 2.8. and 16.10. which place Saint Peter expoundes, of Christ. Acts 2.27. and so also Saint Paul. Acts 13.35.
• May be un­derstood, but yet so, that some further thing may be drawne from those tipes, which hath some analogy ei­ther in
  • The things themselves, the one being a type of the other: as the Pas­chall Lambe, was a type of Christ: and therefore that which was said literally of the Lambe, aboue of it shall not be broken
    Exod. 12 46.
    , was apply­ed, and said to bee accomplished in the Lambe of God
    Ioh. 19.36.
    : so David was a type of Christ, and therefore that which hee said literally of himselfe (expressing his affliction) they gave me gall to eate, and vine­gar to drinke
    Psa. 69.21.
    : it is said to bee fulfilled in Christ
    Ioh. 19.29.
    : so also David saith, it was my friend that lay in my bosome: and they divided my gar­ments
    Psal. 22.18.
    , which are applyed unto Christ.
  • Or at least in the words: David praying against his enemies, saith, Let another take his office
    Psa. 119.8.
    , which is said to bee fulfilled in Iudas. Acts 1.20. there being some resemblance in the words: And thus Hoseahs prophecie is fulfilled in this place; there being some analogie be­tweene the Israelites deliverance out of Aegypt, and Christs calling from thence.

Observ. In these Prophecies, which admit of a literall sense, we must be very warie and cautelous how we convert them into Allegories: and there­fore observe heerein these short rules.

First, consider the scope of the place, and marke well, what the marke is that the Holy Ghost aymes at.

Secondly, consider the circumstances of pa­ralleld places, or Scriptures like unto that which thou desirest to understand.

Thirdly, observe the analogie and proportion of faith; allegorize not one place to overthrow another.

Fourthly, let us have the testimonie, and the warrant of the holy Scriptures: those places that may literally be understood, but are allegorized by the Holy Ghost, wee may by the warrant of Scripture also allegorize (as Gal. 4.22. &c. Agar and Sina are allegorized) but without this guide the journey is dangerous: and without the pre­sident of the Scripture, we must be very fearefull to draw it from his true, naturall, and germane sense.

When hee saw that hee was mocked. Quest. ] It may bee asked heere, Why doth God elude and frustrate the cruelty of the wicked?

I answer, First, because it is intended against Answ. 1 his children, Psal. 2.2.4.

Secondly, the Lord doth this, because thereby Answ. 2 [Page 44] he would shew us two things. viz.

I. That he is faithfull in all his promises, now he hath said that hee will infatuate all the coun­sels of the wicked, therefore he will doe it: and hence it comes to passe, that the wicked ever err, or fail, or are over-seen in something, as Herod here might have wrought wiselier then hee did, for he might have injoyned some of his servants to have accompanied the wise men, in this quest of Christ: or he might have sent some of his ac­tendance to have brought the infant to the court, but the Lord be-fooles him: so Pharaoh, when he might by himselfe have destroyed the Israelitish children, makes use of the women who deceive him.

II. The Lord hereby would teach us, that he is carefull over his children, neither sleeping, nor slumbring, but vigilantly watching over all his, to preserve them from all their enemies.

Obiect. It will here be objected, somtimes the plots of the wicked take place against the righteous, how then can it be said that God infatuates their devices?

I answer first, if the wicked do prevaile, it is by the permissiō of God, not by their own maliceAct. 3.18. & 4.28..

Secondly, God doth this for the greater and Answ. 2 more speedy destruction of the wicked: as Pha­raoh oppressing Israel is plagued with many plagues, and at length both he and the pride, and prime of Egypt miserably drowned in the Red Sea: so Hamans plot is likely to succeed ac­cording to his wishes against the poore Jewes, but this proves onely fatall and mortall to him­selfe. The Persians get a decree against Daniel, and prosecute it home, untill he was cast into the den of Lions, but thus onely they wrought their own ruine.Dan. 6. Pope Alex. 6. prepares poyson for Cardinall Adrian, but by a mistake it was drunke by himselfe, and his son Caesar, which cost the Pope his lifeBenno Card.. And thus the Lord lets the wic­ked for a time prevaile, for their greater judge­ment Sect. 2 and downfall.

§. 2. Hee was exceeding wroth: We have here an history of a wonderfull cruelty, which is (in Quest. 1 these words) attributed to Herods anger, from whence these questions may be propounded.

Answ. First, de origine, from whence anger comes?

I answer, from the Divell Ephes. 4.27. from hell. Iames 3.9. but meekenesse comes from Christ. Mat. 11.29. from above. Iames 3.17. and therefore is rather to be imbraced.

Quest. 2 Secondly, de natura, what is the nature of an­ger?

Answ. 1 I answer first, it is voyde of charity, for chari­ty is not angry 1 Cor. 13.5. and therefore all charity is extin­guished, when a man is transported with anger.

Answ. 2 Secondly, anger is carnall, it is a worke of the flesh Gal [...] 5.20. and it argues him to be carnall, at least guil­ty, that will not suffer himselfe to be touched or crossed.

Quest. 3 Thirdly, de effectis, what are the fruits and ef­fects of anger.

Answ. I answer, many & mischievous are the conse­quēts therof, both

• In regard of our neighbour,
• & In regard of our selves.

I. Mischievous are the effects of anger, in regard of our brethren: for first, it stirres up contention; anger is the bellowes that kindles brawles, strifes contentions, seditions, duels, cursed speeches, blasphemies, and the likePro. 15.18. & 29.22.. Secondly, it is more heavy then a stone, yea, more pōdrous then sand, not to bee supported, not to bee undergoneProv. 27.3.4.. Thirdly, it makes us forget all the former re­spect we have borne our neighbours, or favours, received from them; as they of Nazareth, who admire ChristLuk. 4.22., but when they are angry with him, they would stone himLuk 4.28.. Fourthly, an­ger will teach us causelesse causes to bee avenged of our brethren: as Piso who in his anger slew three souldiers, the first, because he came home without his fellow (hee having given them a charge both to come together, and before such a day) the second because he came home after the day limited: and the third because he would not hang up the first, at the first bidding: And thus anger which is but a kinde of frenzy and mad­nesse for the time, did teach Piso to give reasons, for this his extreame and reasonlesse cruelty. Fiftly, it hurries a man into most horrible cruelties, as Herod in this verse, and Caine a­gainst his brotherGen. 4.5.8., and Nebuchadnezzar against the three Children; Because his anger waxed hot against them, he caused the fornace to be heated se­ven times hotter then ordinary Dan. 3.19. Yea some­times it produceth treasons, as might bee proved by many examples from humane sto­ries.

2. Many and miserable are the effects of anger, in respect of our selves, & that in a manifold re­gard, first, in regard of the minde, secondly, in regard of the calling, thirdly, in regard of the re­putation, fourthly, in regard of the body, fiftly, in regard of the soule.

The effects of anger, in regard of the minde are these, First it blindes the minde so, that it can understand nothing: as the clouds hinder us from the aspect of the sun, so anger darkens and obscures the understanding, and makes a man of­ten with the dogge to bite at the stone, that is throwne at him.

Secondly, it hinders our prayers1 Tim. 2.8. 1 Pet, 3.7., and there­fore we should alwayes remember, that meeke­nesse prepares a man to prayer, by humbling the heart, but anger makes the heart altogether un­fit to pray.

Thirdly, anger makes a man more prone un­to many other vices; Irâ crescit fel, augmento ejus ad iram proniores sumus August., by anger the gall encrea­ses, and by the encrease of the gall, a man is more prone unto anger: Vinegar being long time kept spoiles the caske, so angerAugust, s. Psal. 54.: Imo inveterata parit odium, illa festuca, haec trabs est. Old and long con­tinued anger begets inveterate hatred, the moate thus encreasing to a beame.

4^ly, The effects of anger in regard of the calling or emploimēt, are these, it distracts a man in his affaires: when he is angry, he is unfit to buy or sell, or cast up his accounts, or write his letters, or do any thing els aright so long as he is angry: like a disordered locke which will neither locke nor unlocke, without turnings and wrestings, and hurting either the locke or key: or like a [Page 45] shippe in a tempest, which is carried with the waves and wind hither and thither; and is not able by all the skill of the Pilot to steere a right, steady, and direct course; or like a drunken man, who being overcome with wine, is unable to go, or stand, or speake, and unfit for any imploy­ment untill the vapours of the liquor be evapoura­ted.

The effects of anger in regard of Reputati­on are two. First, it makes a man a foole, and to be esteemed foolish Pro. 14. ch. 17.19. vers. & Eccles. 7.11. Ira ab omni confilio ac mente deturbat, ut insanire videatur Hier. ad Demetr. an angry man seems for the present a frantick man, being di­stracted and disturbed both in his counsels and consolations: and therefore the angry man should consider, that howsoever hee may please himselfe in his peevishnesse and wrath, yet by others hee is judged both a foole and a mad man.

Secondly, anger shewes a man to bee but base mettall, and of a dunghill disposition, it not be­ing so incident to generous spirits: Anger re­bounds from a noble mind, as a ball frō the wall: the highest heaven never stoops to the clouds, and heavenly tempers shun anger which is of an earthly nature, as wee shewed before, quest. 2. on the contrary, he that is slow to anger, is better then hee that takes a Citie Pro. 16.32., and therefore if a man did but respect his owne reputation, hee would avoid anger.

The effects of anger in regard of the body are two. First, it oppresseth the body, and hurts both the agent and patient, him that is angry, and with whom he is angry, but it more perniti­ously hurts him that is angry, then the other, be­cause it comes from the minde of the one and from within, but reflects onely outwardly upon the other: yea, experience shewes that anger often brings men to Fevers and dangerous sick­nesses, as is to the life pourtraied by a great histo­rian and generall scollerGuevara, familiar Epist. fol. 114. 115..

Secondly, it weakens and enfeebles the body, making it thereby daily more and more infirme, and consequently the life to be the lesse comfor­table, and the more short; anger being like worldly sorrow wihch causeth death2 Cor. 7.10., and therefore a man (at the least) should take pitty of himselfe and his owne life, in not giving way to wrath.

Anger doth easily subdue a mans selfe to the craft of his enemies, for by provoking him unto anger, they can leade him whe­ther they will: for an angry man is easily incensed, and once incensed, hee is easily ensnared, being quickly entrapped in his talke, hee as then not being compos mentis, in his right wits.

The effects of anger in regard of the Soule are these, First, it displeaseth GodIam. 1.20. but meeke­nesse is much valued by him1 Pet. 3.4, and therefore Fa­thers are forbidden to be angry with their chil­dren Ephes. 6.4. & Col. 3.21., and Masters with their servants (Ephes. 6.9. Philem. 16.) and therefore doe not displease God, when thou maiest please him, but remem­ber, that howsoever anger may please thy distem­pered temper, yet it doth not please God, and therefore ought carefully to bee eschewed.

Secondly, it provokes the anger of GodPro. 19.19. Matth. 5.22., who is incensed unto wrath against the angry man, because he is not in charity; the nature of anger, being to be void of charity as I shewed before: and therefore remember, hee that is angry with his brother, God will be angry with him.

§. 3. And slew all the children that were in Sect. 3 Bethlehem.] Herod seeing himself to be mocked of the Wise-men, converts his craft into cruelty, and that extraordinary.

It may heere be asked, what manner of cruelty Quest. 1 was this of Herods?

I answer, there is a threefold cruelty, viz. First, Answ. of punishment; Secondly, of law; Thirdly, of blood.

First, there is crudelitas paenae, a Cruelty of Punishment towards inferiors; certainely Cor­rection is commended and commandedPro. 23.13.14., and therefore they are to blame, who blame the Ma­gistrates correction, because he is not to hold the sword for nought: but heere three rules may be given to Magistrates, for the avoiding of their cruelty of punishment.

First, let it be magnâ causâ, punish not but for a weighty cause: heere is a vulgar errour to be reformed, damages are alwaies thought heavie and worthy of punishment, but sinnes are thought light (as blasphemy, lying, swearing, fornication, drunkennesse, and the like) and scarce deserving correction.

Secondly, when the cause is weighty, and truly worthy of correction, yet parcâ manu, punish with a gentle and sparing hand: parvuns supplicium satis est patri Seneca., a little correction suf­ficeth a father to give, and Superiours are Fa­thers; Magistrates must punish as the Lord punishes, not for revenge against the person, but for the amendment of the offender: This rule needes not be inlarged, because for the most part Magistrates offend more by remisnesse, and too much lenity, then by too great severity.

Thirdly, if the cause bee weighty that justice exacts a severe punishment, and that correction be laid on with a heavie hand, yet amante corde, let it be inflicted with a pittifull, and commise­rating heart, not as an enemie, or tyrant, who punisheth with anger, hatred, and delight, but as a mother, with teares.

Secondly, there is crudelitas legis a cruelty of the law, this consists in sutes, and contentions, wherein the most part of men are too faulty: going to law one with another for every trifle. In going to law wee should observe the same rules, that before are prescribed to Magistrates in giving correction. First, magnâ causâ, men should not sue one another but in case of urgent necessity, or great wrongs, not for every cause, and petty wrong, as now adayes men ordinarily doe. Secondly, when there is just cause of suites, yet they must bee parcâ manu, not with the ut­most extremity, for summum jus, summa injuria, to prosecute men to the utmost as far as law will extend is seldome or never lawfull. Thirdly, though sutes in law be great, and concerne thy [Page 46] livelihood, yea thy life, yet they should bee in charitate, prosecuted in love, which is very hard to be done.

Thirdly, there is crudelitas sanguinis, a cruelty of bloud, when men seeke the precious lives one of another; and that either first, rashly, and in the heate of blood, occasioned sometimes by play­ing, sometimes by drinking, sometimes through whoring, sometimes by the lye given, or some distastfull words. Or Se­condly more deliberately, and in cold blood, and that either I. privately by duels, (which is thought a part of fortitude, for a man to murther his brother by the law of a Duell, a divelish law, that doth either teach or allow men, to shed the blood of a Christian, and so deface Christs image) or II. publikely, and that by edicts, as Herod in this verse, and other (like him) bloody Sect. 4 tyrants in the times of Persecutions. Observ.

§. 4. Of two yeares old and under.] Wee may observe hence Herods arrogant folly. First, Christ was expected by the Iewes and Samari­tanesIoh. 4.25.. Secondly, hee was foretold of by the Prophets. Thirdly, his comming is now re­vealed, and declared. Fourthly, It is by the Star and the Wise-men confirmed: yet notwith­standing all these, Herod hopes to meete with him, and kill him, either by Fraud or Force. If the oracle by Herod bee

• Beleeved, why doth hee oppose himselfe?
• Not beleeved, why doth he slay so many innocents?

For Herod might thus have reasoned with him­selfe: If it bee true that Christ the Messias and heavenly King of the Iewes, that hath beene so long since promised and expected, be now come, it is in vaine for me to strive with him, because so I shall be but [...] a fighter against God, and I can expect no other event, then that which the Gyants had, who warred against heaven, their arrowes returning upon their owne heads. On the contrary, If there be no such thing, but that this is a meere fiction, like many other of their Rabbinicall conceits, why should I then either trouble my selfe, or trouble Israel, in murdering so many sweete innocent babes. Thus (I say) Herod might have thought, and deliberated within himselfe, but he doth not: True it is that he thinkes, the prophecies concerning Christ to be true, that he must come, and beleeves also the report that hee is come; yet hopes to dash all their hopes, and to falsifie all these divine truths, by prevailing against Christ. Teaching us that wicked men most wickedly imagine, that they can prevaile against God: as Pharaoh said, who is the Lord, that I should obey him, I know him not, neither will I at his command let Israel goe Exod. 5.2, as if he would say; mauger all his power, I will still keepe them: so in divers other plaine places, we may see this truth confirmed2 Ring. 18.34. & 19.10. Dan. 3.15. & Ier. 43.2.. This arrogant branch, that thus thinkes to toppe the heavens, sprouts from these three rootes: First from those desires which are too importunate and bound­lesse, unde habeat, quarit nemo, sed oportet habere: when men have not learnt to want, nor to bridle their ambition, but are infected with the itch of honour, then they runne on in a violent course, to obtaine their desires, either by right or wrong: thus hoping in despight of God (as Pope Iulius said) to obtaine and effect their purposes. This was Herods fault, who being blinded with am­bition, and desire of raigning, hoped by his craft and policie to cut Christ short.

Secondly, this hope, that wicked men have to prevaile against Christ, ariseth from the confi­dence, they have in their owne power and strength: wicked great men thinke nothing hard for them to doe, and therefore dare wage open battell against Gods religion, and his chil­dren. Thus doth Herod; and, because none dare gainsay him, hee hopes to prevaile. This hope arises from forgetfulnesse, they remember not oftentimes the hand of the Lord, but looke upon things as meerely ordered and go­verned by second causesIames 4.15., they consider not the eye of the Lord, that sees all, nor the hand of the Lord that swayes all; or they presume, God will take no notice of them; or they dare violate the truth, and yet hope to escape punishment, as Adam and Evah eate the apple, and yet hoped they should not dye, although God had positive­ly without any If or and (for that peradventure Gen. 3.3. was of Evahs adding) affirmed the contraryGen. 2.17.; and thus doth Herod hope to prevaile against Christ, although God himselfe had most plainely said the contraryPsal. 2.. And therefore eve­ry one should learne 1. to restraine his bottomles desires, and be content with whatsoever estate or condition the Lord shal call him unto, or set­tle him in. 2. Every one must remember, that he can doe nothing of himselfe, because in God we live, and moove, and have our beeing Act. 17.28., yea be­cause preferment comes neither from the East, nor from the West, but from the Lord, and therefore when we endeavour against the will of God, we doe but strive against the streame. 3. All must learne, not to forget either the eye, or hand, or power, or truth of God; but remember all things are ordered by a divine hand of providence, and therefore let us not put forth our hands to use any wicked or unlawfull meanes, either for the procuring of any blessing, or the preventing of any evill: for in doing so, we prove our selves to be like wicked Herod, that thinkes hee can prevaile against Christ, the onely begotten sonne of God.

Then was fulfilled,] Wee see heere how care­full the Lord is, that every word of his should be Quest. 1 fulfilled: whence First it may bee asked, shall every word of God whether promises or threat­nings be accomplished?

Certes it shall, Esa. 55.11. Answ. my word (saith the Lord) shall be fulfilled, and not one jot or jota there­of shall perish Matth. 5.18.: for if the Lord speake it, he wil also doe it. 1 Pet. 1.24.

Secondly, Why shall every word of God be Quest. 2 fulfilled? why is the Lord so carefull to bring to passe whatsoever he hath spoken?

I answer, First, because God is truth it selfe. Answ. 1 [Page 47] Iohn 14.6. and the truth of the word doth de­pend upon the truth of God; and therefore the Lord will fulfill whatsoever he hath spoken, least an aspersion of falshood should be cast in his face

Secondly, because God is infinite in know­ledge, he knowes from the beginning, what shall Answ. 2 be for ever, and cannot be deceivedGal. 6.7., and hence it is, that the Prophets doe so often speake of things which are to come, as though they were present, yea sometimes as though they were by­past. I. Sometimes they speake of things, which shall not bee for many yeares after, as though they were already present, asMal. 3.1. & Mark. 1.2. the Prophet from the Lord saith concerning Iohn Baptist, Behold J send my messenger, who shall prepare the way. II. Sometimes they speake of things, that are to come divers hundred y [...]res after, as though they were already past; as it is said of ChristEsa. 9.6., for unto us a child is borne, and unto us a sonne is given; as though he were then already borne and given: Now the reasons of their thus delivering ther-prophecies, was because they were as sure of th [...] event and accomplishment of that, which by them from the Lord had beene spoken, as though it were already present or past.

Thirdly, because God is omnipotent, able to effect whatsoever hee hath promised or threat­ned; Answ. 3 by his word at first all things were made, yea so powerful is the voice of God, that it never returnes in vaineEsa. 55.11.. If the Lord should not ac­complish, what he either promises or threatens, men would beleeve that he were not able to doe it, and therefore being jealous of his honour, hee is carefull to fulfill whatsoever he hath spo­ken.

Fourthly, God will fulfill every word of his, Answ. 4 because he is constant and immutableIam. 1.17.: for 1. he is never disturbed with affection, nor transported by passion, he doth all things upon mature deli­beration, with infinite wisedome, and most calme affection. 2 His will is never changed, he is to day and to morrow, and for ever the same, and therefore hee certainely fulfilles whatsoever he speakes.

To summe up all this whole question in few words; If the Lord did not fulfill or performe what he promises, and threatens, it were for some of these causes: either first, because hee is not true, or not a God of his word: Or secondly, because he knew not, what would come to passe, some thing thwarting or crossing him, which he did not foresee nor know: Or thirdly, be­cause he is not able to performe what hee hath spoken: Or fourthly, because he is mutable, and of another minde to day, then he was yesterday: Now all these are blasphemously derogatory from the Majestie of the Almighty, and there­fore least men should thus conceit of him, hee fulfills all his prophecies and predictions, that they may see and know, that hee is infinite in truth, power, knowledge, and also immutable.

Against this it will bee objected, God threa­tens all sinners, that none of them shall escape, but Obiect. 1 every one shall perishPsal. 9.17., the sinner shall be cast into hell; that is, every sinner; an indefinite propo­sition being equipollent to an universall, and yet many Publicanes and Harlots have come unto heaven, how then is every word fulfilled?

I answer first, all the threatnings of God are conditionall, and therefore if the condition re­quired be fulfilled, then they shall not come to Answ. 1 to passe, but if the condition be not accomplished, then they shall certainely perish that are threat­nedEzech. 18.22.26..

Secondly, threatnings sometimes have a double sense; first, Literall, and this sense is al­waies Answ. 2 conditionall. Secondly, Allegoricall, and this sense is alwaies true: as for example, Ionah goes through Niniveh, and cryes, yet 40 dayes and this citie shall be destroyed Ionah 3 4.: the literall sense of which commination was conditionall, that is, if Niniveh repent her not, then within 40 dayes after this denunciation she should be destroyed: but they repent, and are therefore spared. The Allegoricall sense of this Prophecy was true, be­cause about some 40 yeares after this (they re­turning unto their former wickednesse) the citie was overcome and destroyed.

Thirdly, it is most certaine, that all sinners shall be cast into hell, but not all that are or have Answ. 3 beene sinners (for then none shall bee saved) but onely those that continue in their sinnes, and will neither by mercies nor judgements, promises nor threatnings, be weaned from them, but qua­lis vita, finis ita, as they have lived in sinne, so they die in iniquity without true and unfained repentance. And thus all the threatnings of God rightly understood shall be fulfilled.

It may be objected againe, God threatens to bring many temporall plagues and calamities Obiect. 2 upon the wicked in this life, and yet we see none florish so much, nor abound with wealth as they doe.Psa. 73.

I answer first, certainely God spares wicked Answ. 1 men a long time, rarely punishing any speedily: si quoties peccant homines, sua fulmina mittat Iuppi­ter, for if he were as ready to punish, as men to offend, who could escape: and therefore he for­beares a long time for these two causes. I. That thereby hee may lead sinners to repentanceRom. 2.5.. And II. That hee may gloryfie his long suf­fering and patience, according to his owne pro­clamation of himselfeExod. 34 6.. Hee spared the old world after he tooke notice of their impieties, 120. yearesGen. 6.3., which is called the great long suf­fering of God 1 Pet. 3.20..

Secondly, though God spare wicked men long, Answ. 2 yet he will not spare them alwayes; for at length hee will awake as a gyant refreshed with wine, and smite his enemies Psa. 78.65.. Pharaoh was ten times admo­nished, but at length utterly overthrowne: God expects untill their sins come unto maturity, and then punishes.

Thirdly, though these generall threatnings are Answ. 3 universall, that is, although God threatens in generall all wicked men, with many temporall judgements, yet he doth not alwaies inflict them upō every particular offender, neither dea­leth the Lord alike with all wicked men in out­ward things, because he would have us know that neither love nor hatred can be known by these Answ. 4 externall things.

Fourthly, God denounceth divers and sundry judgments against al wicked men, that all might Answ. 4 learne to feare, and none think himself secure, or safe: God threatens all, and punisheth some even in this life, that every particular man might looke unto himselfe: Tunc tua res agitur, paries cum proximus ardet, when the Lord threatens all, and corrects one wicked man, he would have every one to remember that they have deserved to be thus punished, and that the threatnings of God are denounced against them, as well as o­thers, and therefore they had need to feare, need to beware, need to looke about them, need to prevent the storme that is comming, neede to kisse the son before he grow angry with them, and so they perish by his just wrathPsa. 2.11.

And this is one of the chiefe ends of Gods temporall menaces, to make all men fearefull to offend him, and carefull to please him: and ther­fore every threatning according to th [...] [...]o [...] Ghosts meaning shall bee accomplished in Gods appointed time.

Obiect. 3 It wil be objected again, God hath made many gracious promises unto the righteous, that they shall lacke no temporall blessing that is goodPsa. 34.10. & 37.25., that they shall bee protected from all temporall evilsPsa. 91.10.11., Righteousnesse having a promise, both of this life, & of the life to come1 Tim. 4.8. and yet notwith­standing all these, we see that for the most part they are under the crosse, and miserable cala­mities1 Cor. 4.11, &c..

Answ. 1 I answer first, certainely affliction is the por­tion of Gods Children, Hebr. 12.7, 8. the crown of thorne being seldome off their heads.

Answ. 2 Secondly, the time will come, when they shall be crowned with a crowne of GloryRom. 8.17., and that reward shall aboundantly recompence all their afflictionsRom. 8.18. &. 1 Cor 4.17.

Thirdly, in the meane time, they shall not be left destitute. 2. Cor. 4.4. but shall be helped one Answ. 3 of these three wayes, either I. Re, delivered from their affliction, as Iobs adversity was tur­ned into prosperity yea, greater then ever hee had before: so Daniel was pulled out of the Ly­ons den, and the three Children out of the fire, and raised unto honours. Or II. Consilio, God will afford unto them prudence and patience in their affliction, he will strengthen and support them to undergo whatsoever he laies upō them, & it is all one thing whether the burden be taken away from the shoulders, or the shoulders strengthned without any harme to undergoe and beare the burthen. Or III. Solamine, God will afford unto them internall comfort and peace of conscience, and joy in their sufferingsRom. 8.37.. And thus the Lord doth performe his promises unto his children, either by delivering them from dangers, or relieving their wants, or strength­ning them by his grace to undergoe his hand, or by the internall comforts of the holy Spirit.

It may here be asked where Rama was? Quest.

I answer first there was Ramathaijm in mount Answ. 1 Ephraim, as may be seene 1 Sam. 1.1. and Iudg. 4.5.

Secondly, there was Ramah in Nephthali, Iosh. Answ. 2 19.36.

Thirdly, there was Rama in Benjamin, Iosh. 18.25. Answ. 3 Iudg. 19.13.

Fourthly, hence some will not have Rama Answ. 4 here taken for the name of a City, but according to the interpretation of the word Ramah, doe expound these words in this manner, in Rama, that is in excelsis on high was a voyce heard.

But Fiftly, Rama is here to be taken for that Answ. 5 Ramah which was in Benjamin, and neere unto Bethlehem.

§. 2. Rachel weeping [...] her children.] Sect. 2 ]

Who is meant here by Rachel? Quest. Or what was this Rachel?

I answer first, Rachel was one beloved of God, Answ. 1 yet shee was afflicted; teaching us that the best are subject to affliction.

Secondly, but Rachel was now dead, and ther­fore Answ. 2 the Prophet uses a Prosopopeia. (See D. Mayer upon this verse) Teaching us that in the study of divine things, Observ. there is a great use of fi­gures, and humane learning: the Scriptures have figures, yea fables (as shall be else where shewed) therefore there is need of humane literature, for the true understanding thereof: Arts are hand­maids unto divinitiy, & he will scarce ever prove a good Theologue that is deprived of these at­tendants: I. The knowledge of the originall tongues are needfull, that so we may draw the water of truth from the very fountaines. II. Phi­losophy expounds. III. Logicke confirmes. IV. Rhetorick perswades: and therfore the best di­vines doe teach Rhetoricall places, as Hyperius, Erasmus, Melancthon, Perkins, and divers others: but of this more largely else where.

It may here be doubted, Quest. whether Herod died a naturall death, or if he went out of the world (after so many bloudy cruelties) without some remarkeable judgement? It should seeme hee did, because the Scripture makes no mention of any thing, but that onely he died, neither ex­pressing when nor how.

I answer first, that he dyed about two yeares Answ. 1 after.

Secondly, as his life was short (after this un­heard Answ. 2 of cruelty) so it was miserableIoseph. lib. 2. de Bell. Iud. cap. 22. as may appeare by this description of it: Hee first was stricken with an extreame burning heat within, which so fast consumed his meat, that hee had continually a most greedy desire to feed, but could never be satisfied; his intrails rotted in his body, he was tormented with most cruell pangs in his genitals, and his feet were greatly swolne. To all this was added a putrifying of his privy parts crauling with wormes, and a most horri­ble [Page 49] stinch proceeded from him: in which mise­rable lothsome case hee continued some weekes and then dyed.

Sect. 2 §. 2. This verse may bee allegorized thus: Herod is sin, and as long as he lives and raignes, Christ doth absent himselfe, and will not come unto his people: Herod must dye before Christ will returne: sinne must bee mortyfied before Christ will come unto the soule: whence it may be questioned.

Quest. Why is there no participation of Christ be­fore mortification?

I answer first, because the Holy Spirit will not come into a polluted vessell, God and Mam­mon Answ. 1 cannot dwell togetherMatth. 6.24., one Temple can­not hold the Arke and Dagon. 1 Sam. Non bene conveniunt, nec in una sede morantur, sin and grace, Satan, and Christ will never bee immates, or co­habitants in one, and the same heart, at one and the same time; and therefore sinne must bee ex­pulsed, before Christ wil be entertained.

Answ. 2 Secondly, to dye, and to live are contraries: as the Apostle S^t Paul saith, how can hee that is dead in sin live therein Rom. 6.2? A man cannot be alive and dead at one instant, in one sense: and there­fore we cannot pertake the spirituall life of grace and Christ, untill sinne dye1 Cor. 15 Christ will rather continue an exul in Egypt, then come into Israel so long as this Herod (sin) is alive; and therfore if we desire the fruition, and possession of Christ in the soule, wee must labour to fight against1 Pet. 2.11. & to mortifieCol. 3.5. all carnal affections in us, putting off this old garment of sinne, and casting it from us, that so wee may bee clothed with that new man Christ JesusRom. 13 12.13.14..

Quest. It may bee demanded, What was the end of Christs flying into Egypt, and returning from thence?

Answ. 1 I answer first, this was done, that in the begin­ning of Christs nonage, he might show that hee was borne to undergoe many temporall mis­eries.

Secondly, that in regard of that estate of hu­manity, Answ. 2 which he had undertaken, he might as a man have a care of his life, in foreseeing and pre­venting all dangers, that may ensue.

Thirdly, this was done, that Christ hereby Answ. 3 might shew, that it was he alone, that was ap­pointed by God to bring us out of spirituall E­gypt into the promised land of eternall rest.

Sect. 2 §. 2. And goe into the land of Jsrael.

Quest. It may be asked, why must Ioseph returne with Christ into Israel?

Answ. 1 I answer first, that he might be educated, and brought up amongst his owne people:Observa. where was the law of God, and the true Church of God; teaching us, that parents should be very carefull of the pious education of their children, that they may have both good instruction, and discipline, and also good example? Now there is a three-fold good education, the I. Learned, this is good for those that are able, to allow un­to their children, some learning, that they may be the more capable of religion. The II. Is sober, to teach them humanity, and humilitie towards all, and sobriety and temperance in themselves. The III. Pious and holy, and this is required (as well as the former) of all parents, to endeavour by Catechising, instructing, and godly example to educate their children, in the feare and nurture of the Lord.

Secondly, this was done also that it might be Answ. 2 knowne, that Christ was an Israelite, least o­therwise hee should have beene called an Egyp­tian.

Thirdly, this was done for Iosephs and Maries Answ. 3 sake, that they might be no longer afflicted, then was necessary, God not suffering his to bee af­flicted, save onely for a moment.

§. 3. Because they are dead, who sought the babes life. Sect. 3

Here it may bee demanded, who were they Quest. 1 that sought the childs life, and now are dead?

First, Hierome thinkes it was the Pharisees Answ. 1 and SanhedrinHiero. 1., and he is moved to this opini­on for these reasons, I. Because it is spoken in the plurall number, mortui, not mortuus, they are dead, not he is dead. II. Because they were trou­bled, as well as Herod, vers. 3. and (as Hierome thinkes) consulted also with Herod against Christ. III. Because they were slaine by He­rod, as we shewed before, vers. 3. SomeGualt [...] deny S. Hieromes second reason, affirming that the Parisees did neither lye in wait for the life of Christ, nor consult to kill him.

Secondly, this is certaine, from this verse, Answ. 2 that whosoever they were, that sought the childes life, were by death removed out of the way: Teaching us, Observ. that whosoever opposeth himselfe against Christ, shall bee destroyed; Christ is now at the right hand of the Father, in power & gloryPhil. 1.8.9., and therfore they that spurne at him, doe but kicke against the prickes. Hence a question may be propounded.

Who are they that oppose themselves against Quest. 2 Christ? I answer, those that persecute him, 1. Answ. in his Person, 2. in his Power, 3. in his Preaching: all such being [...], sighters against Christ, and which shall never goe unpunishedMatth. 21.44. & Act. 3.23..

First, in Persona, they oppose Christ that per­secute him in his person: the person of Christ taken largely, consists of an Head, and a Body, and therefore they are opposers of Christ, that I. persecute him in Capite, that blaspheme Christ, or refuse to be subject unto him (as ma­ny doe in all places, where Christ is preached) or directly oppose Christ himselfe, as Herod did here, and the Iewes afterwards, when they persecuted him, and crucified him: all these sin against their own heads, this their oppositi­on being treason in the highest degree. II. They are opposers of Christ in his person, that persecute him in membris, in his body; that is, they that persecute the true professors of the Gospell of Christ, or the children of God.

Secondly, they oppose Christ, that persecute him in potestate, in his power, as, I. traytors [Page 50] doe, that imagine and practise evill against Kings, the Lords Vice-gerents, as the Pope doth, that sometimes opposeth Kings, some­times deposeth Kings, sometimes interdicteth and excommunicateth Kings, sometimes free­eth their subjects from the oath of allegeance, & either by secret policie, or open power, labou­reth to murther those Protestant Princes, that will not be subject to his Antichristian power; yet this should no whit dismay any of the Lords Vicegerents, upon earth: for although they bee craftie, fraudulent, malicious, cruell, and bloudy, yet they need not feare them, because they op­pose themselves against Christ, in opposing themselves against Christian Kings; and they shall not prevaile against them, God having promised to protect his Vice-royes, who are de­fenders of the true faith, and hath graciously performed his promise to our late dread Sove­raignes of famous and blessed memory, King Iames, and Queene Elizabeth, against whom, none of the plots or practises of the Jesuites, or Seminaries (seedsmen of mischiefe) ever tooke effect. These, I say, are opposers of Christ, and therefore shall be destroyedPsa: 2.4.5.6.: yea, many are the examples that might be produced of Gods hea­vie judgements inflicted upon those that have opposed Protestant Princes; but I referre the Reader to Doctor Beard his Theater of Gods Judgementssol. 541:.

II. There are others that oppose Christ in his Power, besides Papists, and those are Ana­baptists, who deny obedience unto all Christian Magistrates: and although the Apostle posi­tively sayth, that they are ordained of God Rom. 13 1.2., yet these Separatists doe deny all superioritie and Magistracie, amongst Christian people, as shall be shewed more largely elswhere.

Thirdly, they are opposers of Christ, that per­secute, or oppose him in Praedicatione, in his preaching; and that either, I. By the patro­nage of sinne, or sinners, many delight to sup­port and uphold wicked men in their wicked­nesse; but such must remember, that herein they oppose Christ, which opposition will bring de­struction at last. Or, II. by an obstinacie in sinne, transgressing with an high hand, and will not be reclaimed by theEphes. 4.19. preaching of the word: some will sinne, let the preacher say what hee will, stat pro ratione voluntas, their owne will shall be their law, not the will of God published by the Minister: some would leave some sinnes, if Christ did not forbid them: that is, because the preacher reprehends them, therefore they will not amend, to vex him. Or, III. Those that hate the preachers of the Gospell, and en­devour that all preaching were left. These must beware, because this is a direct opposition of Christ, as appeares most clearly by this one ex­ample: Paul breathes out threatnings against the Disciples of the Lord, persecuting and pro­secuting them to the uttermost of his powerAct. 9.1.2., to whom Christ from heaven calls, Oh Saul, why persecutest thou me Act. 9.4., and fore-warnes him of it, as a Scylla, that will suddenly dash him to piecesVers. 5.. And therefore all these must take heed of Herods sinne, (in opposing themselves unto Christ) lest that Herods punishment (mentio­ned before, vers. 19.) be their portion: for none are stronger than Christ1. Cor. 10.22., none are able to pre­vaile one [...]ot-against him; but hee is able to throw both the bodies and souls of all those into everlasting burnings, that, like Herod, set them­selves against him, either in his person, or in his power, or in his preaching.

§. 4. Returne, for they are dead that sought the Sect. 4 babes life.] We may observe here, that as soon as ever they are dead, which sought the childes life, Ioseph was called back againe: the cause of his going into Egypt, was the preservation of Christ, and as soone as this storme was blowne over, and this danger past, hee is reduced, and brought backe againe. Hence it may bee as­ked,

Why doth the Lord remove the affliction from his children, Quest. as soone as the danger is re­moved?

I answer, First, because his mercie is infinite, Answ. 1 immense, and unspeakable towards his children, Psal. 103.8.9.11.12.

Secondly, hee doth not afflict his children Answ. 2 willingly, but by a certaine coaction: Gangrens are necessarily to be corroded, or cured by cor­rosives, but as soone as the dead flesh is eaten out, the Chyrurgion changeth his plaister: so affliction is sometimes necessary, to weane us from sinne; and when wee are so weaned, then the Lord turnes our mourning into mirth.

Thirdly, because the Lords end in the affli­ction Answ. 3 of his children, is the prevention of some danger; which once being prevented, the Lord returnes againe unto them in mercie. And thus the Lord doth with Christ, and Ioseph, and Ma­ry in this verse: when their enemies are dead, then they are called home againe.

It may here first bee questioned. Why Ioseph went into Galilee, and Nazareth? Quest. 1

I answer, First, because Herod Antipas was Answ. 1 a man of a meeker spirit, and lesse cruell than Archelaus, as may thus appeare, I. This Herod heares Iohn Baptist preach, Mark. 6.20. &c. II. Unwillingly he slayes him, vers 26. and III. His respect unto those that sate with him, vers. 26. shewes that hee was of a soft temper, non possum adversari meis Terent..

Secondly. the King of the Jewes was not ex­pected Answ. 2 from Galilee, and therefore Ioseph goes thither, as the safer place.

Thirdly, it is very probable, that the Lord did Answ. 3 advise him whither to goe, as well as forewarne him of not going into Judea.

Hence further it may bee asked, Why Quest. 2 doth the Lord command Ioseph this?

I answer, First, because Galilee was the safer Answ. 1 place, as is aforesayd: Teaching us, Observ. that God [Page 51] will securely, and safely provide for his children, and that for these two causes, I. Because God loves them, and alwayes cares for them, yea, or­dained the whole world for their goodRom. 8.28.. II. Be­cause hee is infinite in wisedome, and onely knowes what is truely profitable for them.

Answ. 2 Secondly, the Lord could have preserved them from Archelaus, but hee doth this for our Observ. 2 instruction. Teaching Ioseph, and all the God­ly heereby to use the meanes, and then referre the successe unto God: as Ioah did. 2 Sam. 10.10.11. and as Hezekiah did. 2. Chron. 32.34. and Nehem. 4.9.

Obiect. But against this it may objected. The decrees of God are sure, the end is appointed, and there­fore vaine is all the meanes that men can use.

I answer first, If wee must not use the meanes Answ. 1 where there is a decree, then wee must neither eate nor apparrell our selves, nor sow seede or the like: because God hath decreed whether there shall be plenty or scarcity, whether thou shalt have health or sicknesse, poverty or riches, yea how long thou shalt liveIob. 7.1..

Answ. 2 Secondly, the meanes are ordained of God for our good and reliefe, and are blessed by him to that end, and therefore not to bee neglected. I. Sometimes God ordaines and blesseth internall meanes, as prayer unto him: thus when Moses prayed, Israel prevailed, but when hee ceased praying then Amalek gets the upper hand Exo. 17.11.: so Elisha promiseth (from the Lord) unto Ahab raine, but obtaines it not without prayer1 king. 18.42. II. Sometimes the Lord ordaines and blesseth externall meanes also; and hence the Prophets of God used the meanes, when they could have wrought miracles; thus Elisha useth salt, 2 King. 2.10. and meale (4. 41.) and wood, (6. 6.) yea Christ makes clay, (Iohn 9.6.) and the Angels comfort Christ Luk. 22.43.. And all this was to shew us, that in all our necessities, both externall and internall, corporall and spirituall, wee must use those meanes which the Lord hath ordained in his word, for our ease, helpe and succour.

Sect. 2 §. 2. He turned aside into Galile.] In Galile, Observ. 1 two things may be observed, the First is Infamy and contempt, the Iewes held it an infamous, or at least a base place; and therefore they say, no Prophet ariseth out of Galilee Ioh. 7.52. And Nathane­el thinkes it strangeJoh. 1.46. that any good thing should come out of Nazareth. So Iulian the Apostate when hee warring against the Persians, was mortally wounded with a dart from heaven, cryed out (his breath being ready to expire with that blacke and blasphemous mouth, vici­sti Galilaee, oh Galilean (calling Christ so in disdaine and contempt, as a word of disgrace) thou hast now prevailed and got the mastery over me: yet notwithstanding this, Christ dis­daines not to dwell in Galilee, and that for these causes. 1 Because hee refused nothing for our sakes: for us he humbled himself, taking up­on him the forme of a servantPhil. 2.7., yea came into the world that he might serveMatth. 20.28., and refused not that servile office, to wash his Apostles feeteIoh. 13.9. Observ. 2 2. Because he contemned all worldly glory, and therefore goes into obscure Galilee, which was of small note, or account in regard of the cities of Iudea.

Secondly, the second thing observable in Ga­lilee, is Prophanenesse: for as it was a base and con­temptible place, so (which is worse) it was held a wicked, prophane, and irreligious place: hence it is called Galilee of the Gentiles Matth. 4.15., that is fre­quentissima Gentibus Iunius s. being situated neere unto Tyre and Sidon, and frequented continually by the Gentiles, & abounding with them: and hence (as is conjectured) it was that Solomon gave un­to Hiram 20 cities in Galilee 1. King. 9.11. & Galilee being thus peopled with Gentiles was just like unto Israel, where the Syrians dwelt2 King. 17.24., so Tetrachia ah Eth­narchia separatur (saith Iosephus) the Tetrachie of Galilee was separated from from the Principali­tie of the Iewes, as is plaine by the EvangelistLuk. 3.1.. Yea it is evident, that the Gentiles first did inha­bite those cities, because after that Hiram had restored those cityes to Salomon, hee repaired them and then caused the Iewes to inhabit them2 Chro. 8.2., and yet notwithstanding all this Christ dwels in Galilee.

Hence no small question will arise: Quest. Is it law­full to cohabite or dwell with infidels?

I answer it is, Lot dwels in Sodom, Answ. David in Gath, Ioseph with Pharaoh, Ieremie in Ba­bylon.

Against this it will be objected: Obiect. This is di­rectly forbidden most plainely by many seve­rall scriptures, as Esa. 52.11. 2 Cor. 6.17. Revel. 18.4. Ephes. 4.11. David complaines that hee is constrained to abide amongst them, Psal. 120. verse 6. so also Deut. 7.2. and Exod. 23.33. and 34.12. In which places wee are commanded to come out from infidels, to separate our selves from them, and the like phrases, and therefore it is not lawfull: The Argument syllogistically is this, That which is prohibited by God is un­lawful, but cohabitation or conversation with infidels is prohibited by God, and therefore is not lawfull.

I answer heere to the Minor or second pro­position, Answ. our conversing or abiding with infidels is threefold. 1. Of consent, when a man living amongst them, learnes their māners: as Salomon, with Pharaohs daughter1 King. 11.4.; this is dangerous and forbidden, and is the meaning of all the places objected, that wee must take heede of learning the vices and wicked customes of unbelee­vers.

2. Of necessitie, & thus Lot, David, Iacob, Ioseph, were by a kinde of inforcing necessity urged and compelled to dwell with with heathens: and this is tolerated and allowed; whether first it bee ab­solute for life, necessitie thereunto constraining: or secondly, whether it be respective, onely for a time, in regard of our present, pious, and lawfull calling, as our Factors amongst the Turkes.

3. Of Office, as a Physitian, and thus Christ dwells among the GalileansEsa. [...]2.1. Thus Christ eates with PublicanesMatth. 9.12. Luk. 7.14., and this conversing with in­fidels is commended; but here two cautions are to be observed. First consider what calling thou [Page 52] hast to doe it, for it is dangerous adventuring without a calling, and little better then presump­tion: Christ was not onely sent to the lost sheepe of Israel, but also to be a corner stone, to joyne Iewes and Gentiles in one in himCol. 3.11., and therefore he had a warrant from God and a particular cal­ling to doe this.

Secondly, consider thine owne strength, least in stead of converting of them, thou be perver­ted by them: they had neede of strong men in grace, that undertake to cure the wicked, least that themselves bee seduced: Thus Christ was a lambe without spot, in him was no sin found, and therefore having a calling he might safely dwell, and converse, and eate with sinners.

Quest. It is heere doubted, where is this written, in what booke, by what Prophet?

Answ. 1 To this first some answer,Chrysost. Theophil. Muscul. that the booke is lost, wherein this Prophecie was contained; be­cause many sentences are recited in the New Testament, which are no where extant in the Old: and this came (as they thinke) through the envy and malice of the Iewes: but this rea­son seemes weake; for if any such bookes were in the Apostles time, and were by them received as the divine and infallible oracles of God, it is not likely, that now they are lost, they being neither envious nor negligent: but of this wee have spoken in the fifteenth verse.

Answ. 2 Others answerIunius s, that Christ is heere said to have beene thus spoken of by the Prophets, He shall be call a Nazarite, because hee is by them set forth by the name Netzer, a branch, which appellation howsoever it was not understood any otherwise, but as setting forth a branch com­ming out of a Kingly stocke, yet mystically withall is intimated thereby, in what place hee should be brought up. Others to this purposeWeemse Christ. Sy­nag. f. 49. reade this verse thus, he shall be called a Netzerit, not a Nazarit, because he is called Netzer Zach. 6.12., a branch; the Evangelist thus expounding the Prophet in sense, though not in words, because Christ was not a Nazarit: and thus this au­thor would interpret Saint Matthewes words, he shall be called a flower, or a branch. Thus (I say) these thinke, that Christs name was not Nazareus, but Netzer, which signifies a Branch Esa. 11.1. & Zach. 3.19. & 6.12. And the reason they give for this is, because it is said, dictum per Prophetas, in the plurall number, as it was said by the Prophets Hierom. & Iunius s. This reason is altogether disliked by learned Beza, upon a double ground, the first is because although this Testimony be found but in one of the small pro­phets, yet it is said to be spoken [...] by the Prophets, because all these 12. small Prophets were joyned in one booke.

Secondly, because this verse is quoted from the book of the Judges, which booke was written by diverse severall Prophets; and therefore it may be understood thus, dictum per Prophetas that is written in that booke, which was p [...]nned by diverse Prophets.

The most part answer, that this verse is taken Answ. 3 from Iudg. 13.5.7. The child shall be a Nazarite unto the Lord.) for 1. Sampson is called a Nazarite. 2 he was a type of Christ. 3 therfore Christ is cal­led so spiritually. 4 therfore, that which they will not acknowledge, God hath thus brought to passe, viz. that they shall call him a Nazarene. Heere then wee must diligently observe, how Sampson was a Type of Christ. First, in his birth, which I. was prophetically foretoldIudg. 13.5.. II. from his birth he was prepared: in that same verse. III. ordained for the good of Israel: in that same place also. Thus the birth of Christ was foretoldEsa, 9.6., himselfe also prepared and ordained to save his peopleMatth. 1.21.. Secondly, in his life, 1. hee was full of strength, and employed it for the pro­tection of the Iewes: so Christ is a strong rock, stronger then Sathan and all his instruments, and therefore will protect his childrenLuk. 11.22.. 2 Sampson marries a Gentile, so Christ marries the heathens, receiving them into an everlasting covenant. 3 he overcame the Lyon, and drew hony from him: so Christ overcame Sathan that roaring Lyon, that he might give liberty, and life, and salvation (which is sweeter then honey) unto his servants. 4 Sampson for the love of an harlot exi­nanivit se, suffered himselfe to be emptied, strip­ped, disrobed and deprived of his strength: so Christ disrobed himselfe of glory, and tooke the lowly shape of man upō him, for mans sake who had played the harlot with many loversRom. 5.6.7..

Thirdly, in his death, 1 Sampson was slaine by his enemies, so was Christ. 2 he revenged him­selfe more in his death then in his life,Iudg. 16.30. so Christ by his death overcame death, hell, and the de­villHeb. 2.14.15. 1 Ioh. 3.8. And thus we see from whence this verse is gathered by the Evangelist.

§. 2.He shall be called a Nazarene.] Wee Sect. 2 have two thirds heere to observe, first the expli­cation. Secondly the application of this word, Nazarite.

First, for the explication of the word, I pro­pound Quest. 1 two questions; The first is drawne from the text, And he came and dwelt in Nazaret, that it might be fulfilled, which was spoken by the Pro­phet, hee shall bee called a Nazarit unto the Lord.

How were these two accomplished in Christ, to be called both a Nasarit, and a Nazarit?

He was Nazarens voto, Answ. Nazarenus habitati­one: he was a Nazarene by habitation or dwel­ling, because he dwelt there; he was a Nazarit, the true branch of the root of Iesse, in regard of his humanity: and he was a Nasarit truly separa­ted, and set apart to the Lord: thus hee is called [...], holy unto the Lord, & [...], one belonging to Nazareth.

What is meant by Nasarit? Quest. 2

I answer, Answ. the word is ambiguous and doubt­full, there being foure kinds of Nasarits, whereof

• two of them are
  • Theologicall.
  • Hereticall.

The first sort of Nasarites (which are the first Theolgicall) are of the old Testament, and are [Page 53] those that were separated, and set apart onely unto God, either, I. ordination and vowNumb. 6.2. or, II. By the commandement of God, as Sampson wasIudg. 13.4..

The second sort of Nasarites (which are the second Theologicall) are of the New Testament, and they are those who were borne or brought up in Nazareth, because Nazareth in the old Testament is never named: and thus these words are ever interpreted, [...], Matth. 26.71. Mark. 1.24. and 10.47. and 14. 67. Luk. 4.34. and 24.19. Iohn 19.19. Acts 2.22.

The third sort of Nasarites (which are the first Hereticall) are of some of the Jews, who ac­knowledging the Patriarches (untill Ioshuahs time) reject the Scripture, boasting that they have other writings, of more worth than these are. Danaeus (in Epiphanio) calleth these Na­sahaeos.

The fourth sort of Nasarites (which are the second hereticall) are of the Christians, borne in Pella, in the yeare of Christ 37. who would have all the ceremonies to be observed, and that for these two causes, I. Because the Apostles themselves observed them for a time, II. That so they might avoid persecution, Gal. 3.

Quest. 3 How may this be applied with Benefite, or to whom? Answ.

I answer. It may bee applyed, either unto Christ, or into our selves.

Quest. 4 How may this be applyed unto Christ?

Answ. I answer, Christ is a Nazarite, I. Literally, according to the second sort of Nazarites, because he was brought up there. II. Spritually, according to the first sort of Nazarites; but not one of those, who were separated and set apart unto God, BY VOVV, but by the Ordinati­on, and appoyntment of God.

Quest. 5 How may this be applyed unto us?

I answer, Wee, as the members of Christ, ought also to bee Nazarites unto God. Nazar signifies one that is separated, Answ. as Ioseph amongst his brethren, and divers others, Gen. 49.26. and Deut. 3.16. and Lament. 4.7. and Amos 2.11. that is, first, in generall wee must bee separated from the worldRom. 12.2. & 1 Ioh. 2.15.. Secondly, particularly, I. First, cut not the haire, let no razor come upon your heads; this hath a double signification, first, it signifies fortitude and strength: teaching us three things, 1. To bee constant and resolute in our obedience, that nothing may divert, or hin­der us from the service of God. 2. To fight manfully, even unto bloud, against sinne, Hebr. 12.4. 3. To bee constant in the profession of the truth, even unto death, as the three childrenDan. 30.17. were.

Secondly, it signifies a certaine neglect of outward ornament, or bodily adorning: Tea­ching us to mortifie our affections unto the world, to labour that the world may bee cruci­fied unto us; and that we may looke upon it as a dry branch, and a withered stocke, wherein there is no beauty, nor comelinesse, that wee should desire it.

II. Secondly, abstaine from wine; this sig­nifies temperance: and therefore let us learne to mortifie our affections in all worldly things, u­sing the world, as though we used it not.1 Cor. 7.30.32. Prin­cipally take heed of Drunkennesse, this breakes our vow of a Nazarite unto God.

III. Thirdly, touch no dead carkasse, that is, leave all mortified affections: the lusts that are killed, let them never be revived; the sinnes that are left, let them never bee learnedRom. 6.2., put off sinne for ever, and take heed of turning with the Dogge to his vomit, or the Swine that is washed, to the wallowing in the mire, lest that the latter end bee worse than the begin­ning.2 Pet. 2.20.21.

Obiect. THE Papists object this place to prove the lawfulnesse of Monasticall Vowes; arguing thus, Iohn Baptist lived from a childe in the wildernesse: therefore it is lawfull for young ones to professe Mon­kerie. Answ. 1 I answer, First, Iohns example was ex­traordinary, as his office and calling was singu­lar; and therefore he is no more to be imitated, and followed in his solitary life, than in his diet of Locusts and wilde honey: he sprang also in his mothers wombe, which I thinke Monkes and Eremites doe not.

Answ. 2 Secondly, it is not certaine at what yeares Iohn entred into the wildernesse: for hee was thirtie yeares old when hee came and preached in the wildernesse, as followes afterwardsWillet. Synops. f. 343..

Sect. 2 §. 2. In those dayes.] Here divers questions may be propounded.

Quest. 1 First, in what yeare of Christs age was this?

Answ. I answer, This seemes to bee presently after Christ turning aside into Nazareth, mentioned Chapter 2.23. but it is not: for it was in the 15 yeare of Tiberius, and in the 30. yeare of Christ, as appeares by another of the Evan­gelistsLuk. 3.1.23.

Quest. 2 How could Christ be so long time unknowne, seeing there had been so many manifestations of him?

Answ. 1 I answer, First, because those revelations of the wise men, of Anna, and Simeon, and of the Sheepheards, and the consultation of the Priests, were all private.

Answ. 2 Secondly, because God had given them o­ver to drowsinesse, and the spirit of slumber; and therefore they did not marke, nor observe these things.

Quest. 3 Why are there so many yeares intermitted, wherein there is no mention made of Christ? For hee came out of Egypt when hee was about two yeares old, and at this time hee was about 30. as is sayd before, so that for the space of 28 yeares, there is no mention made of him.

Answ. 1 To this I answer first of all, Certainly, many things are omitted by this our Evangelist, as first, the Purification of the Virgin before Christs flight into Egypt. Secondly, Christs disputation with the Scribes, when hee was about twelve yeares oldLuk. 2.4 [...].. Thirdly, this obedience unto his parents, Luk. 2.51. Fourthly, his growth and increase in

• Spirit and Grace, Luk. 2.40.
• Stature of Body, Luk. 2.52.

Fifthly, and many things were done in this inte­rim, which are not mentioned at all.

This was done to teach us, that the holy Answ. 2 Spirit would not satisfie our curiositie, but de­clare onely the things which appertain unto sal­vation. The holy Ghost writes not, Observ. what wee curiously desire to know, but what seemes best unto himselfe, the will of God being regula recti, the true rule of equitie.

What dayes or times were these to the Iewes? Quest. 4

I answer, Miserable, and full of calamitie: for first, they were in subiection under the Ro­manes. Secondly, Pilat was governour, who had mingled their bloud with their sacrificesLuk. 13.2.3.. Thirdly, Herod their King was lascivious and cruell. Fourthly, the Scribes and Lawyers were divided into divers Sects; the Pharisees were proud and superstitious; the Sadduces prophane and Atheisticall: the Esseenes few and despised. Fifthly, the Priests were co­vetous, corrupting all things their sacrifices were polluted, their governement changed, ha­ving two high Priests at once. Sixthly, the common people were contumacious, and on all sides afflicted; and in diebus illis, in those dayes comes the preaching of the Gospel unto them: Teaching us, that affliction strowes the way to mercie: adversitie being unto mercie,Observa. as the foyle unto the Diamond; the greatnesse of mer­cie not being perceived, untill wee want it: and therefore the Lord afflicts, that mercie may bee the more sweet and acceptable unto us.

What times and dayes were these to Iohn Quest. 5 Baptist, who now began to preach the Gos­pell?

These were the dayes when hee was called to preach the Gospell, Answ. and to prepare the way for Christ: for before this time hee was in the wildernesseLuk. 1.80.: whence two things are very ob­serveable: First, the Baptist doth not under­take to preach the Gospell, untill hee bee called, although hee were [...], sanctified, and replenished with the Spirit of God from the wombe: Teaching us, Observ. that none must run into the Ministerie, before they be calledIer. 14.14.. Second­ly, when once hee is called, hee delayes it not, although it were a worke not onely full of la­bour, but also full of danger: Teaching us, that all things are to bee undertaken when wee have a calling from God, willingly and readily, although they may seem laborious & perillous.

[Page 55] Exposit.§. 3. Came Iohn Baptist.] Iohn signifies Gra­cious, and Baptist one that administers the Sa­crament of admission, and entrance into the Church of Christ: Observ. Teaching us, that the Gos­pell is gracious in regard of the Law, God un­der the Law shewing himselfe more terrible, and more severe, than in the time of the Gos­pell. The Law was given in terrour and thun­derExo. 19.18. & 20.18., and the transgression of the Law was most severely punished, as may appeare by these ex­amples, I. The people of Israel committing fornication with the daughters of Moab, there were slaine of them foure and twentie thou­sandNumb. 25 9.. II. For the Calfe they made, there died three thousand (Hierome reades 30000: of which in his placeExo. 32.28.. And yet notwithstanding this he threatens, that hee will yet further visit this their sinneVerse 34.. III. For their murmuring, First, they were punished with a vehement fire, which consumed the utmost part of the HostNumb. 11.1.. Secondly, with a vehement plagueVerse 33. Thirdly, with fierie Serpents, Numb. 21 6. IV. Corah with all his companie swallowed up, Numb. 16. and 14000 of the Host beside, v. 49 V. Yea, all were destroyed, and cut off, before they came to the promised land, that were above 20 yeares of ageNumb. 14 29., to wit, 601730. six hundred and one thousand, seven hundred and thirtieNumb. 26.51.65.. Thus se­verely were the transgressions of the Law pu­nished. But the Gospell is a time of grace, and the Lord will not regard our former by-past life, if now, when Christ is offered, wee will but leave our sinnes, and lay hold upon him.

§. 4. In the wildernesse. Sect. 4

It may here be askeds why did Iohn preach in Quest. 1 the wildernesse?

I answer first, to teach them that the Church Answ. 1 was become a wildernesse, and that there was a certaine desolation of piety, they being now al­together carelesse of the true worship, and ser­vice of God.

Secondly, because he taught them, that Christ Quest. 2 forsaking the Jewes (they having rejected him) who were often termed a City; doth now make choice of the wildernesse (the Gentiles) to plant his Church in.

Thirdly, because hee would shew thereby, Answ. 3 that none can bee made partakers of Christ, by sitting in Cityes, but by journeying into the wil­dernesse. That is not by pleasure and ease, but by labour and industrie, hereby Teaching us that Christ and the graces of God, are to be sought industriously, Observ. and cannot bee obtained without labour and paines, for [...], rare excel­lent and precious things, are not easily obtai­ned.

Some will say here, I would refuse no paines, Quest. 2 nor labour, for the procuring of Christ, or grace, but wherein must I labour?

I answer, First, thou must labour in the hea­ring Answ. 1 of the word of God, that is, labour therein for these things, to wit,

• First, that thou mayst understand it in thy minde.
• Secondly, that thou mayst retaine it in thy memorie.
• Thirdly, that thou mayst assent unto it (as true and good) in thy judgement.
• Fourthly, that thou mayst love it, and delight therein in thy affections.
• Fiftly, that thou mayst practise and obey it with all willing submission in thy life and conversation.

Answ. 2 Secondly, thou must labour against sinne, that is, labour

• First, that thou mayst hate it, and that it may bee a burthen unto thee.
• Secondly, that thou mayst strive manfully against it, fighting even unto bloud, in resisting of sinne. Hebr. 12.4.

Answ. 3 Thirdly, thou must labour in the molestati­ons of this life; that is, labour to endure them, labour to transcend & passe over them, labour to overcome them, that they may not hinder thee from the pursuite of Christ.

Answ. 4 Fourthly, labour in prayer, cry mightily unto God, with the Saints under the Altar. How long Lord, how long, holy and true, dost thou deferre thy comming Rev. 6.10. yea with the Bride, Come Lord Iesus, come quickely Rev. 22.20..

Fiftly labour in piety; the Kingdome of Hea­ven Answ. 5 suffers violence and the violent take it by force; and therefore bee industrious in the exer­cises of religion, carefull and diligent in thy life and conversation, striving hereby to enter in at the straight gate, because without striving thou canst never enter, as followes Chapter. 7. verse 13, 24.

Quest. 1 Repent.] It may here bee doubted whether inward repentance, or some outward penance be by Saint Iohn here understood?

I answer, certainely that inward repentance is here signified, as may appeare by these reasons. Answ. First, Iohn is said, to preach the baptisme of re­pentance, for the remission of sinnes Luk. 3.3., that which he preached, the people practised: but we read not of any outward penall workes they did, but onely of contrition and confession for their sinsMatth. 3.6..

Secondly, Baptisme is in the name of Christ; penance is a worke of man, whereby satisfacti­on is made unto God, as they teach how then can it be the baptisme of penance: for Christ to sa­tisfie, & man to satisfie, are two contrary things.

Thirdly, Iohn also saith, bring forth fruits of repentances: worthy and meet for repentance; outward penall acts then are the fruits of repen­tance, and not repentance it selfe.

§. 2. Repent. The Papists object this place for Sect. 2 the proofe of the Sacrament of penance, and one of themGreg. Martin. more particularly undertakes to prove it by foure Arguments.

The first Argument is drawne from the cir­cumstances of the place: Saint Iohn here exhor­teth Object. 1 unto repentance, which else where is joy­ned with sackecloath and ashes: as this same E­vangelist saith, If the workes done in thee had been done in Tyre and Sidon, they had ere this repented in sackcloth and ashes Matth. 11.21., so the Ninivites repen­ted in sackcloth and ashes Iona. 3.5.6., so here [...], agite poenittentiam, doth signifie some externall penance.

Answ. 1 I answer first, here is a false position: for I. our Saviour doth not reprove Corazin & Beth­saida, because they did not some externall penance but because they repented not: And he beganne to upbraid the Cityes, because they repented not Matth. 11.20. II. This repentance which our Saviour requires in these Cities, and the want whereof he reproves in them, can be no satisfactory, nor sacramentall penance, because it was before Baptisme, which is truely called the initiall or first Sacrament of the Church.

Answ. 2 Secondly, as Gregory Martins position is false, so is also his collection: for although to their repentance were adjoyned humiliation, the signes wherof are sackcloth and ashes, yet these are not repentance, but the adjuncts of repentance, neither do they satisfie the justice of God for our sinnes: saccus juvat ad panitentiam, quia signum est humiliationis Basil. s. Psal 29.. Sackcloth and ashes helpe unto repentance, because they are the signes of humi­liation.

Object. 2 Secondly, he objects againe, drawing his ar­gument from the propriety of the Greeke word here used [...].

Answ. 1 I answer, it signifies Resipiscentiam, a change of the minde afterwards: Resipiscere est mentem quasi ad insania recipere Lactant. de vero cultu. li. 6, 24. to repent is to grow wise againe, that is, both in the reforming and amending of by-past sinnes, and in the avoiding of future temptations: and this is the true signi­fication of the word; but more of this in both the following arguments.

Object. 3 His third argument is, because the vulgar in­terpreter renders it thus, agite panitentiam, that is (saith our Objecter) doe penance.

Answ. 1 I answer first, it matters not much, how hee renders it, seeing Lindanus condemnes him as one not much skilled in the latine tongueFulk. 13. Sect. 7. cont. Greg Mart. yea as one that erres egregiously in many things as for example, there was a woman who had lost a groat, and in stead of everrit, hee reads evertit, that is, in stead of sweeping her house, she overturned her house: If the studious Rea­der desire to see more examples of barbarous in­terpretations in the vulgar latine Bible, I referre him to our worthy Whitakers Whitak. de sacra Script. qu. 2 ca. 9 arg. 8. fol. 107. & Willets synops. f. 30.31.

Secondly, the vulgar translation is none of Answ. 2 Saint Hieromes worke, but of some unknowne Authour; as is largely proved by our renouned Whitaker, de sacra script. qu. 2. ca. 6. & Willet sy­nops. f. 23.

Answ. 3 Thirdly, whosoever was the author of this vulgar latine bible, yet neither he by the action of repentance, doth understand an eternall satis­factory sacrament, (as Gregory Martin doth) as may appeare by these reasons, first, because he takes else where in another sense both [...] and poenitentia, as Acts 5.31. God hath exalted our Saviour: Ad dandam penitentiam Israeli, to give repentance (not penance) to Israel Act. 11.18. When they heard these things, they glorified God saying, then hath God given Gentibus paenitentiam ad vitam, unto the Gentiles repentance unto salva­tion. So also 2. Timoth. 2.25.

Secondly, because the author of that vulgar translation, takes the phrase, agendi paenitentiam, in another sense, then doing of penance: as 1 Kin. 8.33. If thy people Israel shall flie before their enemies, et agentes paenitentiam & confiten­tes, and shall confesse their sinnes and repent (not doe Penance) then forgive, &c. So vers. 35. If heaven shall bee shut, that it raine not. Et orantes isto loco paenitentiam egerint nomini tuo, and they shall pray unto thee and repent, then bee mercifull, &c. But most plainely, vers. 47. Et egerint paeni­tentiam in corde suo: If they shall repent in their heart, when they are in captivity, &c. This can­not bee meant of an externall satisfactory sacra­ment, because the words expresse clearely an internall and cordiall repentance.

Thirdly, because he makes these words, paeni­temini and agite paenitentiam synonyma, as both signifying one and the same thing; for some­times this word [...], is rendered by him, a­gite paenitentiam, as Matth. 3.2. and 11.21. and Act. 26.20. Sometimes paenitemini. Mark. 1.15. and Luk. 10.13. and Act 3.19. Fourthly, hee attributes this phrase agendi paenitentiam to those whom Gregory Martin himselfe will confesse, did no externall satisfactory penance; as 1. this phrase is given to the Israelites for Benjamin. Judg. 21.15. and all Israel was very sorry: Et e­git paenitentiam, and repented them for the de­struction of that Tribe; they were sorry for what had hapned, but they did not doe pe­nance for it. 2. This phrase is given to the dam­ned spirits. Wisdo. 5.3. Tum egerint paenitentiam, then they shall change their mindes, not doe penance. 3. This phrase is given to God him­selfe. First negatively. 1 Sam. 15 29. Hee is not like man, ut agat paenitentiam, that he should repent Secondly, affirmatively, as Ierem. 18.8.10. if that nation which I have threatned doe repent, a­gam & ego penitentiam, then will I also repent, &c. Now unto the Lord, neither the Rhemists, nor Gregory Martin, (I hope) dare attribute externall penance.

His fourth Argument is, because all the latine Object. 4 Fathers read it thus, agite paenitentiam, doe pe­nance.

I answer first, Basil interprets it otherwise, as Answ. 1 aforesaid, and hee was a Father, although a Greeke Father, so Lactantius expounds it other­wise, as aforesaid also, so Tertullian (contra Marc) in graco s [...]no vox panitentiae, non a confes­sione, sed a mentis mutatione: this word [...], repentance, according to his true and germane signification, is so called from an internall mu­tation of the minde, not from an externall con­fession of the tongue.

Secondly, this word Poenitentia is expounded Answ. 2 [Page 57] two māner of waies, 1. Grammaticè, & 2. Transla­titie. First this word Poenitentia (repentance) may be expounded Grammatically, & that two man­ner of waies, first simply, pro mentis in melius mutatione, for the change of the minde from e­vill to good; and thus it is most usually taken in Scripture, as Acts 5.31. and 11.18. and 2 Tim. 2.25. and in this verse also, and Matth. 4.17. and in all those places where repentance is preached absolutely. Secondly, complicatè, for repentance testifyed by outward signes, whether 1. by sor­row and mourning, as the Corinthians did2 Cor. 7.10.. or 2. by sackcloth & ashes, as the Ninivites didIona 3.5.. & they of Tyre and Sidon would have done, had they had those meanes which Corazin & Beth­saida hadMatth. 11.21.: and this is the same repentance for­merly spoken of, to wit, a true change of the minde expressed by some outward signes of hu­miliation, but not as satisfactory penance.

Secondly, this word poenitentia may bee ex­pounded Translatitiè, and that two manner of waies. First, orthodoxè truly, for repentance te­stifyed by the signes of sorrow and shame pub­likely and solemnly being imposed by the Church: and thus Augustine and many both Greeke and Latine Fathers take the word: this is true, but this word [...] is not found in this sense in all the Scriptures. Secondly, haereticè falsely, for satisfaction imposed secretly in auri­cular confession: in which sense the word is never used by the Ancient Fathers, & therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God, is meerely erroneous, and is built upon no authority of Scripture at all.

Sect. 3 §. 3. Repent.] Iohns preaching is repentance, that is, the renovation of the minde, which is the one halfe of the Gospel, the summe whereof consists in these two, Repentance and Faith: and therefore I intreate the reader (without tedious­nesse) to suffer both me and himselfe to dwell a little longer, then ordinary in this verse.

Quest. 1 The maine question here is concerning the parts of Repentance?

Answ. 1 To which, First some Papists answer that the three parts of repentance, are the three steps in Iacobs ladder by which we mount unto heaven; the first whereof is sorrow, the second is shame, the third is labour and industry: But this is an abuse of repentance, these being not the parts of it, as else where more largely shall be shewed.

Answ. 2 Secondly, I answer, the true parts of Repentance are three, to wit, First Preparation, secondly, Resolution; thirdly, Execution.

Quest. 2 What necessitie is there of Preparation?

Answ. I answer, because a worke so holy as this is, cannot rightly be performed but by a due prepa­ration, considering these two things. 1. that wee our selves are by nature very unfit to effect it. 2 & that the worke in it selfe is very hard and diffi­cult, Sathan being strong that labours to retaine us in sinne, and sinne, from which wee should turne, being customary unto us, and pleasing un­to our natures.

Quest. 3 Thirdly, it may be demanded, wherein doth this preparation consist?

I answer, in two things viz.

• 1 Dejectione.
• 2 Erectione.

cordis. That is, Answ. the casting downe and raising up of the heart.

First, this preparation consists Dejectione cor­dis, in the dejecting and humbling of the heart, here it may be asked, What necessitie is there of Quest. 4 this casting downe of the heart?

I answer, Answ. Because our hearts are to be softned and humbled before we can truely repent: Thus the Prophet exhorts us, to rend our hearts, and to turne unto the Lord Ioel. 2.12.: because without this rend­ing there is no true repentance: our hearts must bee plowed up before the seedes of grace can be sowneIerem. 4.4., because the spirit of bondage begets the spirit of adoptionRom. 8.15..

Hence it will be inquired, wherein doth this Quest. 5 our dejection or humiliation consist?

I answer, Answ. for the full & cleare resolving of this question, two things are to be observed. First, the beginning of this humiliation, which is exa­mination. Secondly, the end of this examination which is the hatred of sinne.

First, the beginning of this humiliation is a serious examination of our selves, our estates and conditions: for when wee examine our selves by the rule of the law, and finde how ma­ny and how mighty our sinnes are, which wee have committed, and which wee are never able to satisfye for, then our peacockes plumes and Pharisaicall conceits are laid aside.

Hence a question may be propounded: What Quest. 6 must we examine in our selves?

Three things, Answ. First thy estate and condition wherein thou art, thou must trye how thou standest, whether in grace or nature2 Cor. 13.5.? whe­ther thou art truely & perfectly regenerated, or seduced by the spirit of slumber & presumption? thou must examine, ubi fuisti, es, eris, non es Greg. Mor. 23.: what hast thou beene? what art thou? what shalt thou be after this life, happie or miserable? what art thou not? what is wanting in thee which thou shouldest have? Thus we should examine our selves whether wee grow in grace at all or not? and how the strength of sinne decreases, and the strength of grace, and of the spirit of God doth increase in us.

Secondly, examine thy sinnes, consider what they are, whether oppression, or adultery, or blasphemy, or drunkennesse. or prophanesse; and deale herein faithfully with thy selfe, not deceiving thy owne soule: speake truely as thou wouldest doe to thy Lawyer or Physitian, hide none of thy sinnes least they bee not pardoned; keepe none of them backe with Ananias and his wife, least (as they did) thou perish thereby: for this is the true way unto humiliation to labour to finde out, and fullie acknowledge al our trans­gressions whatsoever: s [...]se ignorare caeteris natu­ra est, homini autem vitio Boethius consol. l, 2.. It is naturall for other creatures not to know themselves, but for men to be ignorant of their estates, or the sinnes they commit, is most shamefull: and therefore it is very necessary that wee should examine our waies, workes, words, and thoughts, that so we may attaine to the knowledge of our selves [Page 58] and sinnes.

Thirdly, examine how thou mayst avoide thy sinnes, and be freed from them: remember how often thou hast beene displeased with thy selfe, how often thou hast condemned thy selfe, how often thou hast resolved to leave thy sins; and yet how often thou hast returned with the dogge to his vomit: hence consider how diffi­cult a thing it is to leave our beloved sinnes, that knowing it, we may bee more carefull to avoide them, and more diligent in the enquiring after the remedies against them. And thus much for the beginning of our humiliation, which is the examination of our estates and sinnes.

Secondly, the end of this examination, is the loathing of sinne, and a desire to leave it: wee must examine what we are, that so what is a­misse may be amended; we must examine our sinnes, that finding them out, wee may the bet­ter detest, and endeavour to leave them: the way unto repentance is the hatred of sinne, and as long as sinne is loved, so long the Lord is nei­ther regarded nor served: and therefore, that we may the better learne to hate sinne, let us re­member these foure things.

First, that our nature is wholy corrupted both within and without, viz. our cogitations, acti­ons, words, members, and all the faculties of the soule, the best things in us beeing but a polluted ragge, our whol man overspread with the lepro­sie of sin, and no better then painted sepulchers, or dead carkasses, who stinke in the nostrils of the Lord by reason of our transgressions.

Secondly, remember that thou art so ensna­red and envassailed unto sin and corruption by nature, that thou art no more able to helpe or free thy selfe, then a Leopard, is to leave his spots, or a black moore to change his hewe: thou mayest in some measure know the wickednesse of thy nature, but thou art not able to redresse it.

Thirdly, remember the many dangers and e­vils we are subject unto, onely by reason of sin, viz. 1. Temporall miseries, as poverty, sicknesse, diseases, casualties, which wee are not worthy to bee protected from, by reason of our iniquities. 2. Spirituall evils, as obstinacy in sin, to be given over to a reprobate sense, hardnes of heart, and finall impenitency: all which wee have plunged our selves into, by giving way un­to sin, and which we of our selves are not able to redresse. 3. Eternall death and destruction both of body and soule for ever and everRom. 2.7..

Fourthly, these things considered, remem­ber whether we have cause to hate our sinnes or not, bee they never so deare unto us? that thus pollute us, that thus provoke the Lord against us, that thus captivate and inthrall us, yea thus subject us unto evils temporall, spirituall, and eternall?

And thus much for the first part of our pre­paration unto repentance, the dejection and hu­miliation of the heart: the second followes.

The second part of our preparation unto Re­pentance, is the erection or raising up of the heart, for except the heart bee comforted and cherished, this DEIECTION will prove DESPE­RATION.

It may here bee asked, whence this comfort Quest. 7 flowes unto us, or whereupon it is built?

I answer, Answ. our consolation is founded upon the hope of pardon, by Christ: for the truely de­jected sinner may argue thus, he that is truely humbled and contrite for his sinnes committed, and is truely carefull to finde out all his trans­gressions, desiring also and endeavouring to leave and loth every thing that is evill, he may hope and expect mercy from God, in & through Christ, because Christ hath called such unto him, and God hath promised to receive such: But I am such an one, I sorow for my sins, and desire with the prodigall child, to returne unto my fatherLuk. 15.18., & therfore I know God will receive me, as hee did him; and pardon mee, as hee did Paul 1 Tim. 1.13., in and through the merits & mercies of Christ. Thus the heart is to bee cherished by the comfortable promises of the Gospell, least other­wise our humiliation drive us to despaire: and on the contrary, this sweet musicke is unprofitable, before the heart be truely dejected, and teacheth us to presume: and therefore to avoid presump­tion as well as despaire (as the more usuall and dangerous) wee must remember that the pro­mises of mercy belong onely unto the truely pe­nitent, and therefore untill wee bee such, as are spoken of before, we have no right nor interest in these promises at all.

And thus much for the first generall part of Repentance which is Preparation.

The second part of repentance is RESOLUTI­ON: Here a question may be propounded.

Wherein doth this our Resolution consist? Quest. 8

I answer in three things, first, deplorando, Answ. in bewailing of our sinnes. Secondly, devovendo, in forsaking our sinnes. Thirdly, implorando, in imploring the assistance of God for strength a­gainst our sinnes.

First, our Resolution doth consist Deplorando, in the deploring and bewailing of our sinnes, or in the confession of the filthynesse and er­rours of our former life: and here beginnes [...], the true change and renovation of the minde. Hence it may be demanded.

Why is the confession of our sinnes necessary Quest. 9 unto true Repentance?

I answer first, because all promises of pardon Answ. 1 are made unto such as confesse their sinnes, and depend upon this condition: thus Salomon praies, If thy people shall returne unto thee and say, we have sinned and have done perversly, wee have committed wickednesse: then hee thou oh Lord gracious unto them 1 King. 8.47.; and againe, the same Kingly Preacher from God prophecieth, that he that covereth his sinnes shall not prosper: but who so confesseth and forsaketh them, shall have mercy Prov. 28.13..

Secondly, because wee cannot aright deter­mine Answ. 2 to leave our sins; untill we have found out, and confessed the sins that are to be left.

Thirdly, because our repentance is not a bare Answ. 3 determination onely to leave our sins, but also a promise thereof, and that made unto God: and therefore it is necessary that confession of sins [Page 59] should be made unto him: thus Dauid confes­seth his sin. I have sinned 2 Sam. 12.2., and hee promiseth that he will doe thus, so often as hee offendeth his God, because otherwise he cannot be assured of pardonPsal. 32.5.: this was the practise of the Publi­cane, Lord be mercifull unto me a sinner Luk. 18.13.: and of the Prodigall, I have sinned against heaven, and against thee Luk. 15., and am not worthy to bee called thy child.

Quest. 10 It may againe be asked, Doth every confession of sin argue a true change of the minde? or if not, then what confession doth?

I answer, that confession of sin which begins this [...], Answ. is thus qualified. First, it is an inge­nuous confession of our sins, judging and condem­ning our selves for our iniquities1 Cor, 11 32., not denying them as some doe, or excusing them as others doe, or extenuating, mitigating or lessening them as a third sort doe, but truely acknowledg­ing both the evill of sinne, and the evil of punish­ment deserved for sinne.

Secondly, it is an humble confession, not shaming to confesse sin as some doe, but in hu­militie of soule and spirit confessing our trans­gressions unto the Lord.

Thirdly, it is a contrite, and a sorrowfull con­fession: because wee are destitute of all hope in our selves, and we have not deserved any favour or mercy from God, because we have thus wick­edly, and wretchedly provoked him by our ini­quities: thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes, and the sins of the people unto GodEzra 9.6. & Dan. 9.3.. Confession without Contrition, neither pleaseth God nor profiteth man; but where they are conjoyned, there is a promise of mercy: the Lord having as­sured such, that he will dwell with thē for everEsa. 66.2. Confession is the speech of the tongue, Contri­tion is the speech of the heart: now it is the heart that God requires, together with the tongue, not the lips alone: my sonne (saith God) give me thy heart Pro. 23.26.: for I care not for those who draw neere unto me with their lippes, if their hearts be far from me Mark. 7.6..

Secondly, our Religion doth consist Devoven­do, in vowing and solemnely promising some­thing unto God; and this perfects and finishes [...] this true change and renovation of the mind.

Quest. 11 Hence it may bee inquired, What it is, that must bee vowed or solemnly Promised unto God?

Answ. I answer two things, First to forsake sin for ever. Secondly, to obey God in newnesse of life all our dayes.

First, we must promise unto the Lord, to ab­staine from sinne for tearme of life: and if hee will be pleased to pardon our former sinnes, that wee will offend him no more: This is true re­pentance, praeterita plangere, & plangenda non ite­rare (so Ambrose.) or non perpetrare, (so Gregory.) to bemoane and lament our by-past sinnes, and never to iterate, or againe commit those sins that are thus bewailed: yea without this forsaking of sin, there is no right repentance, and hence our Saviour exhorts unto this, goe thy waies and sinne no more Ioh. 8 11: yea this is the seale of God, by which we may know whether his stampe bee upon us or not2 Tim. 2.19., if we depart from iniquitie: yea with­out this forsaking of sin, we cannot please God: sinne pollutes, and therefore the vessell must bee purged from it, before God will come unto the heart1 Thess. 4 4.: and therefore unto true repentance these things are required. First, leave thy deare and beloved sinnes, those sinnes that hang so fast on; and cleave so fast too Heb. 12.1., for this is our warfare, these are our enemies, and therefore resist them even unto blood Heb. 12.4.. Secondly, leave all sinnes: Many men are content to leave many sinnes, but not all: some seeme as little as Zoar did unto Lot Gen. 19.18., some are as precious and deare as Herodias was unto Herod Mark. 6.; but if wee desire truely to repent, and surely to receive pardon, wee must forsake all, both small and great, publike, and private, ex­ternall and internall, letting the time suffice us which is already past, to have beene spent in sin 1 Pet. 4.3., & while it is said to day, turne from whatsoever is evill, never to turne unto it any more: because this is our first promise and vow unto God.

Secondly, we must solemnely vow and pro­mise newnesse of life unto the Lord, that hence­forth wee will serve him in new obedience, and an active life, all the dayes that we have to live: wee must bequeath and devote our selves wholy unto the Lord, as new creatures 2 Cor. 5, 17., and that for these three causes.

First, because nothing else can assure us of e­ternall mercies, neither circumcision, nor uncir­cumcision, nor any thing else availing unto salvati­tion but a new creature Gal. 6.15. Rom. 6.4.19.22..

Secondly, because negative obedience doth not please God; nil agere est malè agere, not to doe good, is to doe evill: if the husbandman sowe not good seede, tares will come up, though he sowe them not.

Thirdly, because these two are alwaies cou­pled by the blessed Spirit, to shew that they should never bee separated in us: David that Kingly Prophet, exhorteth us to eschew evill & to doe good Psal. 34.14.. The Prophet Esai of Kingly race, adviseth us to cease to doe evill, and to learne to doe well Esa. 1.18.19.. So Saint Paul intreateth, that we would not be conformed to this world, but transformed, by the renewing of our mind Rom. 12.2., and afterwards, ab­horre that which is evill, and cleave to that which is good Rom. 12.9.: and againe,Rom. 13.13. we must walke honestly, not dishonestly: we must put off the old man, and put on the new Ephes. 4.22.23. Col. 3 9 10. Observ.. Thus to forsake sin, and to obey God, are alwaies united by the spirit of God: to teach us that although they are two distinct things, as are heate and light in the fire, yet they cannot truely and really bee separated one from the o­ther, any more then these, which are the insepa­rable properties of the fire.

Heere it may bee demanded, Wherein doth Quest. 12 this our new obedience consist?

I answer, in these three things. First, Answ. in the workes of sanctity towards God, by purging the inward man from prophanesse, and all love of sin: by clensing the outward man from all pro­phanation of the name, worship, and day of the Lord: by having our inward man filled with [Page 60] holy thoughts, desires, purposes, and meditati­ons, and our outward man abounding in the worke of the Lord. Secondly, in the workes of equity and uprightnesse towards man, as reve­rence towards superiours, love towards inferi­ours, truth, justice, and love towards equalls, mercy towards offenders, charity towards the poore, and such like. Thirdly, in the workes of sobriety, not giving our selves unto pride, or a high conceit of our selves; nor unto the con­tempt of others, nor unto prodigality, or drun­kennesse, or gluttony, or fornication and un­cleanenesse: but unto humility, moderation, temperance, sobriety, and urbanity towards all, as becomes new men in Christ Jesus. Thus much for the second part of our Resolution, consisting in promises and vowes made unto the Lord.

Thirdly, our Resolution consists in Imploran­do, in imploring the ayde and assistance of God against sinne. This is not an essentiall part of re­pentance, although it be a necessary part, in re­gard of the weaknesse of our nature, we not be­ing able either to leave sinne, or abstaine from sinne, or overcome sinne by our owne strength, and therefore our repentance is to be corrobo­rated by invocating the divine helpe of God: hence it is that wee are commanded to pray con­tinually Eccles. 6.18., and alwayes 1 Thess. 5.17. to watch in prayer 1 Pet. 4.7. and to be fervent in prayer Rom. 12.12. [...] lest we enter into temptation Matth. 6.12.. Prayer unto God, being our onely Delphian sword, wherewith we defend our selves against all temptations. And thus much for the second generall part of Repentance, that is, Resolution.

Thirdly, the last part of Repentance is Exe­cution, when a man labours faithfully to performe Quest. 13 what hee hath promised and resolved. Hence a question wil be asked. What is a man to perfor­med for the finishing & perfecting of repentance? Answ.

I answer, foure things, first, our repentance must be true, secondly, it must be timely, third­ly, it must be constant, fourthly, it must be cre­scent.

Quest. 14 First, our repentance must be true, not false: It may here be asked, when is our repentance true?

Answ. I answer, then onely, when a man beginnes seriously to obey God, both with a negative and an affirmative obedience, that is carefully to per­forme whatsoever God requires of us to doe, and to shun and avoid whatsoever he forbids us, as appeares thus: first, this is the beginning and and of all Eccles. 12 13.. Secondly this is that, which makes us truely happy: so saith our Saviour, if ye obey my words, happy are ye Iohn 13.17. and his Apostle, that man which is a door of the law, shall bee blessed in his deed Jam. 1.25..

Thirdly, the end of all both legall and evan­gelicall precepts, is that wee might glorifie the Lord, which is done by obedience, as wee see by our Saviours command, Let your light so shine before men, that they seeing your good workes may glorifie your heavenly Father Matth. 5.16.. Fourthly, we are called unto obedience, and the worke of the Lord: to be labourers, and not idle, in the Lords-VineyeardMatth. 20.1.2..

Fiftly, without this serious and sincere obedi­ence, all other things are nothing: that is nei­ther 1. the compunction of the heart, without the obedience of the heart and life, is pleasing unto God; for this was in Balthazar, His knees smote one against the other, and his heart was troubled Daniel 5.: this was in Esau, he wept sore Gen. 27.38 yet obtained no mercyHeb. 12.17. because obedience was wanting.

II. Neither the confession of the tongue is ac­ceptable unto God without service in the life: for Cain could confesse his sinnes to be greatGen. 4.13., and Saul acknowledge his iniquity unto the Pro­phet with a peccavi1 Sam. 15.24. I have sinned: yea Iudas doth confesse his particular transgression, for which he is sorry in these words, I have sinned in betraying of innocent blood Matth. 27.4.: but yet none of these received either benefit or comfort by this their confession, because it was not accompanyed with obedience.

III. The externall humiliation of the body availes nothing without this neither: for Ahab humbled himselfe in dust and ashes1 King. 21.27., and yet was slaine not long after1 King. 22.35. IV. Affection unto religion without zealous obedience is not grate­full unto God: for Agrippa was halfe perswa­ded to become a ChristianAct. 26. and Herod in pra­ctise as well as affection was halfe a Christian, for he heares Iohn Baptist gladly, and doth ma­ny things, and abstaines from some sinnesMark. 6. like the stony ground that sends forth a blade and grasseMatth. 13. yet all this profits them not, so long as true repentance and sincere obedience is wan­ting in them. And thus our repentance must bee true.

Secondly, our repentance must be timely and mature, begunne betimes without procrastinati­on or delay, while it is said to day, while we have life, while we have hope in regard of Gods gra­cious invitations: remembring that repentance is not in our power, wee cannot turne unto God when we will: yea the longer wee delay it, the more unfit we are to performe it, Nam qui non hodiè, cras minus aptus erit, he that is not in fit case to repent him to day, will be more unfit to morrow; and therefore call upon God, while thou mayest be heard, approach unto him while the doore is openMatth. Obiect..

It may here be objected, Deliberandum est diu, quod statuendum est semel: nothing is to bee done rashly, and that which is but once to be done, had neede be undertaken with a great deale of deli­beration: festina lentè, make not too much hast, is a good rule. Relapses are dangerous, and ther­fore men had neede beforehand to beware: sat citò si sat bene, if we repent truely at any time, we tepent soone enough: a King must not wage warre with a Potent Foe, but upon mature deli­beration, neither is a man to lay the foundation of a building, untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance, it is not so suddenly to be undertaken.

I answer first, there is a great difference be­tweene Answ. 1 Deliberation and Delay; the latter feares and neglects, the former considers, con­sults, and then speedily effects, and under­takes.

Secondly, deliberation concerning repentance may be two fold. First, an poenitendum, whether thou must or ought, or shalt repent or not? now this is not to bee doubted of, and therefore there needs no deliberation (but rather a quick and spee­die determination) in the particular, because without repentance there is no hope of mercy, or remission, or eternall salvation.

Secondly, quomodo poenitendum? the second deliberation is how we must repent? and this is twofold. 1. First, quibus viribus, by whose pow­er thou must repent? there is no neede of delibe­ration heere, neither art thou at all to doubt of this, because all sinners must acknowledge these two things: first, that of themselves they have no power to repent, and this is necessary to bee confessed, least otherwise they presume that they can repent when they will, and therefore may procrastinate the worke. Secondly, that repentance is wrought in them by God alone, who is able to convert, when and whom he plea­ses: this wee must undoubtedly acknowledge also, least otherwise the sight of our sins, and the sense of our owne insufficiencies cause us to des­paire: thus the Prophet (praying for the peo­ple) frames his petition, turne thou us oh Lord un­to thee, and then we shall be turned Lam. 5.21.; as if he should say, we are not able of our selves to repent, and therefore it thou (oh Lord) leave us unto our selves, we shall never be converted: but thou art able to worke true repentance in our hearts, and therefore if thou wilt bee pleased to take the worke in hand, then wee are certainely assured that we shall be truely turned. 2. Secondly, qui­bus laboribus? wee must consider what is requi­red unto true repentance; and here onely Deli­beration is seasonable and needfull, for this is in­deede seriously to be considered of: wee must observe the requisite conditions unto conversi­on, that we may be the more careful stare pollici­tis, to performe our promises, and to keepe the conditions required of us. The conditions of this obligation made betweene God & us in Repen­tance are these. First to denie our selves, and con­fesse our selves wholy & only subject to the wil & command of the Lord. Secondly, to take up our crosse of what nature or kinde soever, that is, patiently to endure, and undergoe all afflictions that the Lord shall please to exercise us with all, whether in body, or goods, or good name. Thirdly, not to esteeme our lives deare unto us, when God calls for them, whether by a natu­rall, or a violent death. Fourthly, to persevere in the service of the Lord unto our lives end. Fiftly, to oppose our selves unto Sathan, the world, and the flesh, and to strive against all sin, alwaies, even unto bloodHeb. 12.4.. And thus therefore I conclude this objection; the Thesis is to bee granted that we must repent, and that by and by without delay: the Hypothesis is to be considered and meditated of, but ut muniaris, non ut cuncteris, that is, thou must not so deliberate upon the worke that thou delay it, but so seriously consi­der of it, that thou mayest the more carefully arme thy selfe, both to overcome all impedi­ments that might hinder thee from the per­fecting of it, and also to accomplish what the Lord expects from thee, and what thou hast re­solved to put in execution. And thus our repen­tance must be mature and timely, as well as true.

Thirdly, our repentance must be constant, for it is not true, except it endure unto the end, and therefore we must be perseverantEphes 6 18..

Heere a question may bee made, why must Quest. our repentance bee perpetuall for terme of life?

I answer, First, because otherwise it shall not Answ. 1 be crowned with a crowne of gloryMatth. 24.13.; finis co­ronat opus, the end proves the truth of the work, and therfore hee that lookes backe, and proves retrograde is not worthy of this rewardLuk. 9.62..

Secondly, because it is dangerous to relapse, Answ. 2 such being threatned to be cut off Rom. 11.22., and to be so severely punished, that it had beene better for them not to have repented at all 2 Pet. 2.21.; because they grow worse after their relapseMatth. 47., seven spirits worse then the first, entring into their hearts, and because there remaines nothing but a horrible expectati­on unto such, as fall backe after repentanceHeb. 10.26..

It may here prudently bee demanded, how Quest. 16 may we bee corroborated and enabled to conti­nue in this renovation and repentance unto the end?

I answer, Answ. by a carefull observation of these two things, to wit, first, the difficulty; secondly, the remedy.

First, we are to marke and observe, difficulta­tem perseverandi, how difficult and hard a thing it is to persevere in this negative and affirma­tive obedience, which true repentance requires of us, because our enemies are many and migh­ty, which herein continually oppose us. Our first enemy is the Divell, who is, I. A strong enemy, a strong man armed Luk. 11.21.; yea, a roaring Lion 1 Pet. 5.8., that is bold and couragious, and dare affront the stoutest Christian champion, none being so good, that they shall escape his temptations, as wee may see by divers examples; hee tempted David (2. Sam. 11.) hee assaults Iob, (chap. 1.) hee sifts Peter, (Luke 22.31.) hee buffets Paul, 2. Corinth. 12.8.) hee accuses the god­ly, hee persecutes the woman, though shee bee the spouse of Christ, (Apocalyps. 12.4.) he contends with Michael, (Revelat. 12.7.) yea so insolent is hee, and overweening of his owne strength, that hee dared to assault Christ him­selfe, (Matth. 4.) although he were God: all which shewes plainly unto us, that the Divell is a strong adversarie. II. He is a craftie enemy, and as subtile as strong, being able to transforme himselfe into an Angell of light 2 Cor. 21 14. and will fit his temptations according to our tempers: if wee bee young, hee will embolden us to sinne; if wee bee old, hee will make us blush to blame or condemne our former lives: If we be young, hee will shew us pleasures; if we be old, he will shew us profit: if we be young, he will make us delay to amend; if wee bee old, he will make us so froward, that wee shall not endure to bee re­proved: if wee bee prophane, hee will make us secure, if we be religious, hee will strive to make [Page 62] us proud or superstitious, or hypocriticall: thus cunningly, and craftily, applying himselfe to every mans disposition, and naturall constitu­tion, as the Fisher fits his bait according to the fish hee angles for, and according to the month hee angles in: as Paul became all things to all men, that he might win some, so Sathan also be­comes all things to all men, that he may wound some.

Our second enemy is the World, tempting us by allurements, which are but the Divels baits: yea many are the occasions unto evill, wh ch are objected unto us by the world, in every a­ction, in every place.

Our third enemy is the Flesh, which rebells in us, like an in-bred traytor, labouring to de­stroy us. And therefore considering, that these three strong, subtile, and malicious enemies, la­bour daily, with all their strength and might, to retaine us in the chaines of sinne, and in the service of Satan; and to detaine us from ser­ving the Lord, in true obedience, wee may safely conclude, that it is a very difficult, and hard thing to persevere and continue unto the end in true repentance.

Secondly, together with the observation of the Difficultie, must goe along the Reme­dy; because, although it be hard, yet it is not im­possible, as appeares by the daily perseverance of the Saints unto the end. Now the remedy is, to warre against these enemies, to put on the whole armour of a Christian Ephes. 6.13., and to fight a good fight of faith 1 Tim. 1.18..

Quest. 17 Hence it may be demanded, What is the ar­mour which wee must, use for the overcom­ming of our spirituall adversaries?

Answ. 1 I answer, First, arme thy selfe with this constant resolution, that nothing shall separate thee from the love, service, and obedience of God, neither life nor death, neither Angels, Principalities, nor Powers, nor any thing else.

Answ. 2 Secondly, bee watchfull, stand upon thy watch-tower, that so thou mayest foresee, and learne to prevent the deceits of Satan, the allurements of the world, and the rebellions of thine owne nature, labouring to subdue and tame them by sobrietie and watchfulnesse1 Pet. 5.9..

Thirdly, pray continually, that God would Answ. 3 give thee strength to withstand the assaults of Satan, and enable thee to trample them under thy feet Rom. 16.20.: yea, that the Lord himselfe would be pleased to bee thy protector and defender, deli­vering thee both from evill, and that evill one.

Answ. 4 Fourthly, labour for a true and lively faith, whereby thou mayest bee enabled to quench all the fierie darts of the wicked Ephes. 6.16.. And thus our re­pentance must be True, and Timelie, and Con­stant. The last followes.

Fourthly, our Repentance must bee Crescens, encreasing; we must labour, that we may daily grow up and increase more and more in Repen­tance, grace being given unto us, not to hide it in a napkin, but to profit withall1 Cor. 12 7., that from babes we may grow up to men of ripe yeares1 Pet. 2. [...]..

Here it may be asked, quatenus, quando desi­stendum? Quest. 18 how long must we labour to increase? when must a period bee put to this augmentati­on? when must wee stand still, not striving to grow any more? every living thing hath a time of growth, and when it comes to its matu­ritie, and height, then it growes no more: there­fore which is our non ultra, when we must grow and increase no longer?

I answer, Never in this life, Answ. because so long as we are here, we must still grow up and en­crease more and more1 Cor. 4.20., that is, labour that wee may bee absolute and perfect men in Christ Je­sus2 Tim. 3.17., which we cannot be, so long as wee are in the body, because wee carry continually a body of sinne about usRom. 7.24., we must endevour to bee as perfect as our Master Luk. 6.40., yea, as our Father Matth. 5.48., which wee can never bee, because wee are imperfect, both knowing, obeying, believing, and lo­ving onely in part1 Cor. 13.10., and therefore so long as we live, wee must labour to grow up unto per­fection.

§. 4. For the kingdome of heaven is at hand.] It Sect. 4 may here be questioned, what kingdome is here Quest. 1 spoken of?

I answer, Answ. Not the eternall kingdome of the other world, nor the terrene kingdome of the Jewes; but the comming of the Gospell, or the kingdome of grace, by the comming of Christ: so that the sence is, the Church of the old Testament is now abolished, and the Church of the New Testament is ready to take place, by Christs comming, and therefore repent▪

It may be asked againe, Why is it called the Quest. 2 Kingdome of Heaven?

I answer, for these two causes, Answ. the first is ne­gative, and belongs unto the Jewes, left that they should any longer expect an earthly kingdome: they thought, that when Christ came, they should be made free from their Roman bondage, as the Samaritane woman sayd, when the Mes­sias comes, restaurabit omnia, hee will restore all thingsIoh. 4.25.; but Christ doth contradict this, po­sitively affirming, that his kingdome is not of this world Ioh. 18.36..

The second cause is affirmative, and belongs unto us that we might know the state and dig­nitie of the Evangelicall Church: as if holy Iohn here would say, I call you not unto the Ro­man or Chaldean, or Egyptian, or Assyrian, or Persian Kingdome: I invite you not unto a fraile, wavering, earthly, mortall, and mo­mentary Kingdome; but unto a coelestiall, the Kingdome of heaven: Teaching us, Observ. that the Church of Christ is an heavenly Kingdome: it is thus called by the Evangelist elsewhere, the kingdome of heaven is like unto a man, which sowed good seed in his field Matth. 13.24.. And againe, the kingdome of heaven is like unto a man that is an house-holder Matth. 20.1.. And againe, he that is least in the king­dome of heaven, is greater than Iohn Baptist Matth. 1 [...].11..

Here a doubt may arise.

How doth it appeare, that the Gospell of Quest. 3 Christ is an heavenly kingdome, seeing it is in and upon the earth?

I answer, Answ. It appeares to be such three manner [Page 63] of wayes. First, by the King thereof. Second­ly, by the People thereof. Thirdly, by the state of the Kingdome.

First, the Gospell appeares to be an heaven­ly Kingdome, Rege, by the King thereof, which is Christ an heavenly KingEsa. 9.6.7. Zach. 9.9. Heb. 1.8. & 2.9..

Secondly, the Gospell appeares to be an hea­venly kingdome, Plebe, by the People, because the subjects hereof ought to bee heavenly,, ac­cording to that of the Apostle, the Christians conversation should bee in heavenPhil. 3.20., and that in a double regard, both extra, and intus, in the life, and in the heart. First, extra, in the out­ward man, our life must bee pure and Angeli­call, immaculate, and unblameable in the sight of the worldPhil. 2.15.. Secondly, intus, in the heart, and inward man, and that in a two-fold respect, both, I. in the judgement, the vaile being ta­ken away from our mindes, and understan­dings2 Cgr. 3.16., wee hereby being made more able to discerne betweene those things that differ, not being now children in understanding; but men1 Cor. 13 12.. And, II. in the affections, when they are set upon those things that are above, not up­on those things that are beneathCol. 3.1. [...]., hungring and longing in our soules, to bee made partakers of them, rather than all temporall treasures: with Saint Paul, desiring to bee dissolved Phil. 1.23., that we may bee clothed with our house, which is in hea­ven 1 Cor. 5.2.. Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly, to love what is good and heavenly, to doe what is good and heavenly, because they are subjects of a kingdome which is heavenly.

Thirdly, the Gospell appears to be an Heavenly kingdom, ex regni statu, by the state of the king­dome that is first by the present state therof, be­cause now it is spiritually governed, by the holy Spirit, & the Ministers of the Gospel: & second­ly by the future estate thereof, because it leads and brings unto heaven, and the heavenly king­dome, to that immortall inheritance, and e­ternall happinesse which wee cannot bee depri­ved ofLuk. 12.32. and 1 Pet. 1.4.. And for these causes and considerati­ons, it is most aptly called the Kingdome of hea­ven.

Sect. 5 §. 5. Is at hand.] It may here bee demanded, how doth this kingdome approach?

Quest. I answer first, negatively, not by removeall, Answ. 1 or change of place, or by any mutation in God: this kingdome doth not come from some re­mote place, nearer now unto them, then it was, or from the Lord who is now of another minde, then hee was.

Secondly, affirmatively, it drawes nigh un­to Answ. 2 them by the manifestation thereof by Christ: Teaching us, Observ. that the preaching of the Gospell doth bring the kingdome of God unto us: Whence it is called the Gospell of the kingdome. Mat. 4.23. and 9.35. and Mark. 1.14. and that in a double regard. First because it is the means of regeneration: Wee being begot by this incor­ruptible seed, the Word of God 1 Pet. 1.23. and without ho­lynesse and purity the fruits of this regeneration there is no salvationHebr. 12.14. secondly, because it be­gets faith, for that comes by hearing, and hear­ing by the word Rom. 10.14. and without this faith we cannot please God Heb. 11.6.

§. 1. Prepare ye the way. Vers. 3] What need is there now of preparation, seeing that Christ is already Quest. 1 come into the world, neither is there any fur­ther expectation of him untill the day of judge­ment?

I answer first, Christ is not to bee expected Answ. 1 Corporally, but Spiritually, for although hee bee in heaven, where hee shall remaine untill the last day, when hee comes unto judgement, yet not­withstanding he comes daily unto us, both by his word and by his Spirit, seeking an habita­tion and dwelling with us: I stand at the doore and knocke (saith Christ) to see if any will open un­to me, that I may come in to him, and sup with him Apoc. 3.20. And therefore seeing that hee thus comes unto us, it is necessary, that we should prepare to enter­taine him.

Secondly, there is great need that wee should Answ. 2 prepare to meet and receive Christ, in regard of our naturall condition, which is this, that un­lesse wee bee totally changed, wee can have no communion either with God, or our Lord and Saviour Jesus Christ, for hee is Righteousnesse it selfe, Truth it selfe, Wisedome it selfe, Good­nesse it selfe, Holynesse it selfe, yea Perfection it selfe: but we are transgressours, lyers, foolish, prophane, wicked, yea altogether sinfull, and therefore before there can be any cōmunion be­tweene our Christ and us, there must be a change wrought in us; wherefore it is necessary that wee should prepare and purge both our hearts and lives, that so he may be pleased in mercy to come unto us.

Secondly it may be demanded wherein doth Quest. 2 this preparation consist?

I answer, from the Prophet, Answ. Every valley must be exalted, and every mountaine and hill bee made low: and the crooked paths must bee made straight, and the rough places plain Esa 40, 4.. That is first, we must prepare to meete Christ by the valleys, that is by humiliation, for the conscience of sinners being wounded are so depressed with a true sense of their sinnes, that they dare not lift up their eyes unto heaven, as wee see in the Publi­canLuk. 18.13. and unto such unworthy ones in their own conceit, Christ hath promised to come, and to exalt these lowly valleys. Secondly, wee must prepare to meete Christ, by laying low the moun­taines and hills: these high places that are to be levelled are either those that are 1. proud by na­ture, or 2. that abound in honour and riches, and in all affluence in worldly things, by which they grow haughty, exalting themselves, con­temning others, and trusting in this lofty con­dition and aboundance: or 3. those that are transported with a perswasion of their owne righteousnesse, as though they stood in no need [Page 64] of divine mercy: these are dangerous hills, and therefore they must bee made low, that is wee must 1. be humble in our selves and towards all. 2. Not trust in any arme of flesh or worldly thing whatsoever. 3. Not place any confidence in our owne merits, or righteousnesse at all, but have our affiance onely in the mercies of God through the merits and righteousnesse of Christ Jesus, and this is our second preparation.

Thirdly, wee must prepare to meete Christ, by making crocked wayes straight; by crooked pathes are meant all transgressions on the right hand, as Heresies, errours, superstitions, hypo­crysie and the like; these must all bee rectified, that is, reduced unto the rule of God, and the Gospell of Christ, hee being the way, the truth, and the life; and his word the true way unto life, and the most perfect rule of truth. Fourthly, wee must prepare to meete Christ, by making rough places plaine: by these rugged places are meant all errours on the left hand, as impiety, injustice, intemperance, and all other vices and obliquities of the life, which being walked in casts a man headlong into destruction. And therefore all these must be left, before Christ will come unto us.

Quest. 3 Thirdly, it may be doubted, by whose labour and ministery is this preparation wrought?

Answ. By the Ministery of the Ministers of the word of God, as in this verse, it is by the voice of the cryer Esa. 40.3. the word being the meanes of regenera­tion, and the seed of faith: and therefore all the Ministers of the word of God, should be industri­ous herein, labouring to bring the people of God, first to a true sense of their sinnes, and sor­row for them. Secondly, to true humility, mor­tification,, selfe denyall, and a sure confidence in the onely mercyes of God, and merits, and righteousnesse of Christ. Thirdly, to reduce them from all hypocrisie, superstition, heresies, and errours. Fourthly, to reforme and reclaime them from all sinnes, vices, and enormities what­soever.

Sect. 2 §. 2. Make his pathes straight.] Pathes [...], Here it may be demanded how these two [...] and [...] pathes and wayes are distinguished? Quest.

Answ. Observ. I answer, two manner of wayes, first, accor­ding to the use, wayes are greater, pathes are les­ser: to teach us that we must not onely abstaine from great sinnes, but also from small, and that we must not serve God for the most part, but altogether: The Lord will either have the whole heart or none at all, he will not devide with Sathan: and therefore they are much to blame, that excuse their sinnes, with saying they are but paths, not wayes; they doe not give themselves wholy to sinne, for their transgres­sions are but small: thus the Usurer excuseth his unwarranted trade, because he takes not a­bove eight in the hundred, and never takes the extremity of a forfeiture: the swearer excuseth himselfe, because he sweareth nothing but truth, the wine-bibber will say, it is true he drunke hard, but yet he was not drunken, for he knew well enough what he said and did: these excuses may be alleadged, but they will not be admit­ted, for they will not excuse us unto God: be­cause he requires that both paths and way should be prepared. Secondly, these two paths and wayes may be distinguished according to the grammatical sense or derivation: [...] away comes from [...], to go; [...] a path comes from [...], to tread or use, or goe often a troden or beaten path, much used: Observ. teaching us that our hearts should not onely be viae but semita not wayes wherein God somtimes walks, but paths wherein he may walke continually; that is reli­gion must have his continuall residence in the heart and soule, without any dispensation at all. The occasions of the exercise of religion are al­wayes given, and therefore if the heart be true they will be alwayes taken, and exercises of religion frequently practised: and not like some, who never thinke of God or religion, but upon the Lords day.

§. 3. Make straight his Paths.] Rectificate. Sect. 3 Here it may be asked what is to be rectified? Quest. Answ.

I answer, Saint Luke shewes that there are foure things to bee made straightLuk. 3.5 Valleyes, Mountaines, Crooked and sharpe wayes: some thing hath beene spoken of these before §. 1. I adde a word or two. first Valleyes [...], Praci­pitium, this signifies a vacuite of grace: these valleyes are to be filled, and this emptinesse to be replenished and enriched with the grace of Gods SpiritApoc. 3 [...] 15..

Secondly, Mountaines [...], and [...], summi­tas & clivus, which signifies humane pride, and is to be humbled, as aforesaid §. 1. Thirdly, croo­ked wayes, [...], tortuosa, which signifies an ob­stinacy in sinning; and this path must bee made [...], right and straight, that is, our steppes must beee reduced into the wayes of God, and therein must we walke with all humble submis­sion night and day. Fourthly, sharpe wayes, [...], salebrosa, this is taken either 1. for sinne, in generall: or 2. for contention which breakes the bond of peace, and rends the seamlesse coate of Christ, or 3. for the thorns of worldly cares & coveteousnes; and these are to be made smooth, i. e. sin is to be left, contention to be laid aside, and the love of the world to be mortified in us.

§. 1. His meate was wilde honey.] The Pa­pists Sect. 1 object this place to prove that Iohn was an Eremite, Iohn Baptist lived in the desart, fared coursely, and was barely apparelled, he eat lo­custs Object. 1 (a course kind of diet) and wilde honey,Bellar. de Mo­nach. lib. 2. cap. 39. and wore a garment of Camels haire, and there­fore he was a true paterne of a right Eremite.

I answer first, Iohns life was not so austere as Answ. 1 they make it: for the place where he lived was not so solitary, but that there were villages and houses not farre off, as it may appeare by the peoples resorting unto him: his diet also in eat­ing locusts, and wild honey was usuall in that countrey.

Secondly, we denie not but Iohn lived an au­stere Answ. 2 life, because hee was a preacher of repen­tance, [Page 65] and had a singular office to prepare men for the comming of Christ: therefore his cal­ling being extraordinary, he cannot bee an au­thor of an ordinary calling among Christi­ans.

Answ. 3 Thirdly, seeing Christ came eating and drinking, lived among men, and was apparelled as others were, why should Christians rather chuse to imitate the Baptist, then our Saviour Christ, whose life and doctrine is for our imita­tion.

Object. 2 Secondly, they object this place to prove, that the sufferings and obedience of the Saints, are laid up for Church treasureBellar. de Indulg. l [...]. c. 2. prop. 4.. Iohn (say they) was of a most innocent life, and was subject scarce to the least sin, and therefore hee had no neede of his fasting, austere life, imprisonment, death, to satisfie for himselfe: and therefore these remaine for the satisfaction of others.

Answ. 1 We answer First, that certainely John was an holy man, and endued with great grace, yet not without his sins and corruptions; and there­fore he himselfe confesseth, that he had neede to be baptized of Christ, which was for remission of sins.

Answ. 2 Secondly, his afflictions were not laid upon him as punishments for sin (we confesse) but as Gods loving corrections to exercise his faith, and prepare him for his Kingdome: as the Pro­phet David acknowledgeth that his vertues were encreased by Gods gracious correcting ad­monitionsPsa. 119.67..

Thirdly, wee must needes conclude with the Answ. 3 Apostle, of Iohn, and of all others (excepting Christ that did no sinne) that God hath shut all under unbeleefe, to have mercy on all, and there­fore none hath either suffered more then their sins deserved, or done more good then was their duty to doe.

Object. 3 Thirdly, they hence object againe, that a difference of meats is necessarily to be made up­on some dayes, that is, that it is not onely law­full to abstaine from some meats, at some times (which wee willingly grant) but that it is a sinne to eate some sorts of meats and not others, at some time (which wee deny,) and they en­deavour to prove from this verse, thus argu­ing.

The life of Iohn Baptist was a continuall fa­sting, he not onely abstaining from dainties in generall, but in speciall from all meats and drinkes whatsoever, except Locust and wilde hony, in this verse.

Answ. 1 I answer first, Iohns fasting is not described in these words, neither is it true, that his whole life was a continuall fasting: but onely here is ex­pressed his extraordinary austerity from sundry dainties, so long as he preached in the wildernesse: for Saint Matthew saith plainely here [...] alimentum ejus, or esca ejus, his foode, or his meat was Locust and wild honey, which phrase signi­fyes not fasting, but rather feeding.

Answ. 2 Secondly, the consequence is nought, Iohn did thus, therefore wee must doe thus, is a palpable non sequitur; for this was peculiar unto Iohn in regard of his peculiar and extraordinary cal­ling.

Thirdly, Iohn abstaines from divers meats (we grant) but that hee was forbidden them as Answ. 3 unlawfull to use, wee deny, and leave unto the Papists to prove.

Fourthly, these words (his foode was locusts and Answ. 4 wild honey) doth not signifie that hee never did eat any thing else besides these, or that he eat these onely upon Wednesdayes and Frydayes, but that this was his ordinary foode for the most part: for though some Papists denie that ever hee eat bread, yet some others make no great scruple to grant it.

§. 2. His rayment was of Camels haire.] Was Sect. 2 Iohn clothed with camels skins? Quest. 1

I answer no, Answ. but with an usuall course sort of garment made of Camels haire, which they were wont to weare that dwelt in mountanous places, and did not much frequent cities.

Why did Iohn who was Christs forerunner Quest. 2 goe thus poorely and country-like attyred?

Because, he would shew hereby, Answ. that although his calling were great, gracious, and extraordi­nary, yet he did not affect worldly honours, ex­ternall pompe, or outward splendor.

Whether is there any analogie or resemblance Quest. 3 betweene John and the Camell, whose haire hee weares?

I answer, there is, for first, Answ. the Camell by na­ture is ordained unto labour, that is, to carry men and burthens, and is endued with strength to un­dergoe it; so Iohn was called and appointed by God to sustaine great labour, and to serve men by preaching unto them, and baptizing of them.

Secondly, the Camel is neither armed with Answ. 2 sharpe nailes, nor teeth, wherewith hee might hurt men, but is an harmelesse creature: so Iohn came not to injure or damage any, but onely to prepare them for the receiving of Christ.

Was there any resemblance betweene Iohn Quest. 4 and his garment?

I answer, there was, Answ. for garments made of Camels haire, seemed more unseemely and base in outward shew, then other garments, but yet were more durable, and lasted longer: so Iohns doctrine seemed not so splendidious at first view, as the doctrine of the Scribes and Pharisees, but yet it was firme and perpetuall.

§. 3. His foode was Locusts.] What were these Sect. 3 Locusts? Quest.

First, some say they were the tops of certaine Answ. 1 hearbs, which are called [...]; as Zaga Zabo an Aethiopike Bishop, thinketh, that John lived only of hearbs.

Secondly, some say that they were certaine Answ. 2 Crab-fishes, which the fishermen cast upon the shore, out of Iordane, as uncleane meat: but it is not like that John would eat any meat un­cleane by the law.

Thirdly, Epiphanius (lib. contra Ebionitas) Answ. 3 saith, that some Jewes would have it [...] which signifyeth certaine pleasant confections made of hony: but this is not the truth neither, for Johns foode was a course kind of meate as followeth by and by.

Some object that the Text in this verse is cer­tainely corrupted, because it is not probable, that Object. 1 John eat those creatures, that are called Lo­custs.

Answ. I answer indeed some thinke it incredible that John should thus feede, and therfore suppose the place to have beene corrupted by the writers fault, by some slippe setting downe [...] for [...], that is Locusts in stead of wild choake peares: others thinke this to have beene the mistake, [...] Locusts, for [...] crab-fishes: But what neede is there of this nicenesse, see­ing by Moses law they were allowed to eate of Locusts, called Arbeh for the multitude of themLeuit. 11.22..

Object. 2 Some object againe, although it were lawfull to eat Locusts, yet it is not likely John did, be­cause it was a fruitlesse, and an unholsome foode, for they first afford no nourishment or very small unto the body: Pliny writeth, that they which did usually eat Locusts lived but forty yearesPlin. lib. 6. cap. 30.: and Galen writeth, that the birds called Seleucidae in Asia, doe voide the Locusts whole, which they had eaten, and seeme to bee little nourished thereby.

Secondly, Locusts are unwholsome foode (ac­cording to the opinion of some) the eating there­of making men leane, swart coloured, short lived, and full of liceCardan. lib. de sub­tilitate Scalig. exercit. 91 Answ..

I answer, it is not likely that either Locusts did afford so small nourishment to nature, or were so unholsome as these authors affirme; for First, Galen upon Hippocrates his Aphorismes Lib. 2. cap. 18., avou­cheth that Locusts eaten, have great force to nourish. Secondly, Pliny saithLib. 11. cap. 28. that among the Parthians they were counted a pleasant meat, and were very usually eaten. Thirdly, Diosco­rides Lib. 2. ca. 44. saith, that the people called Alphei did ordinarily eat of Locusts, although they had store of other meat, which argues that they were neither fruitlesse not obnoxious to the feeders upon them. Fourthly, Strabo Lib. 16. Geograph. maketh mention of a certain people that lived wholy of them; and therefore it is not likely that they were unhol­some. Fiftly, Bellonius Lib. 2. Observat. cap. 88., from the report of some authors testifieth, that in Africa they were eaten as dainties, not for Physicke, but even for nourishment; thereby proving it a thing not in­credible, that John Baptist should eat Locusts. Sixtly, Diodorus Siculus, most fully of all otherLib: 4. declareth this, telling us of certaine Aethiopians called [...], that is Locust eaters, who neither eat fish, nor cattle, but onely Locusts con­tinually: which at the spring time of the yeare they get in great abundance, and salt them up to preserve them for meat. Seventhly, it is not likely, that the Lord would have prescribed any unholsome meat unto his owne people, as hee did these LocustsLevit. 11.22.. Eightly and lastly, this may be granted, that Locusts were a base & course kinde of meat, used onely of the vulgar sort, be­cause it was a foode common and easie to bee had, as learned Beza shewethBeza s..

Object. 3 Some Jewes object, that the Locusts was ap­pointed to be eaten by the Hebrewes, in remem­brance of the plague brought upon Egypt by the Locusts, and therefore it was not onely eaten of the vulgar sort: Answ. But this is but one of their fan­cies and idle conceits, and therefore needs no confutation.

Iohn Preached, and they go out to heare him preach: his preaching is not in vaine, although it be in the wildernesse, for many runne unto it and are wonne by it.

It may here be demanded, Why is the preach­ing Quest. 1 of the word alwaies effectuall?

I answer first, because it is Gods owne ordi­nance, Answ. 1 or the ordinary meanes appointed by God, for the bringing of sinners home unto him: hence it is called a fire, because it melts the lea­den and dull heart, and warmes the cold heart: it is called a hammer, because it breakes in peeces the flinty and hard heartIerem. 23 29., it is called a seede, be­cause it begetteth us unto GodMatth. 13.19., it is called a sword, because it divides betweene the affections and sinne, striving to divorce us from sinne, and to estrange our hearts from all iniquityHeb. 4.12.; and thus it comes to bee so effectuall, wheresoever it comes.

Secondly, as it is Gods ordinance, so the Answ. 2 Lord gives strength unto this his ordinance, for the performing of the former effects, in those that receive it: whence, by the Apostle, it is called, the power of God unto salvation Rom. 1.16..

Thirdly, God hath some elect servants eve­ry Answ. 3 where, and therefore the word is never in­effectuall: hee had seven thousand that the Prophet saw not1 King. 19.18.: and hence the word of God is not confined unto any one place2 Tim. 2 9.; yea, even in superstitious and idolatrous Athens, some are converted by preaching, Acts 17.32.

It may further bee asked, Who they were, Quest. 2 that went forth to Iohns preaching?

I answer, the common sort, and Publicans, Answ. and Soldiers, and the like, Matth. 15.30. Mark. 18.1. Luk. 5.1. & 12.1. & 3.10.12.14.

Why are the Plebeians more prone and rea­dy Quest. 3 to embrace the Gospell, than the Gover­nours, Scribes, and Pharisees?

I answer, The causes hereof are, Answ. either first in regard of God, because hee hath chosen the meane ones of the world, to confound the mightie1 Cor. 1.26,: Or, secondly, in regard of us, and that in a double respect. I. Because they that are lesse wise, are more docible, and willing to be taught. II. Because they that are high and exalted in the world, for the most part, are so proud, that they contemne to bee taught.

Whether are infants to be baptized, or not? for Sect. 1 it seemes that Iohn, baptized none, but such as Quest. 1 could come unto him▪ and confesse their sinnes, which argues both more yeares and discretion, than infants have.

I answer, Answ. That although the Anabaptists de­ny it, without just cause, yet wee affirme it for these reasons: First, because they have the [Page 67] thing, therefore it is reason they should have the signe: the children of the faithfull are within the covenant, & therefore the seale of the covenant, belongs unto them1 Cor. 7.14..

Secondly, Christ loves them, and blesses themMatth. 10.14., and is angry with his Apostles who would have kept them from him, and therefore they are to bee admitted unto this holy Sacra­ment, least otherwise we provoke the Lord unto anger against us.

Thirdly, Baptisme is the ordinary entrance into Noahs arke, the symboll and meanes of sal­vation, and type of the Church of Christ: and therfore it were a deede very uncharitable to ex­clude them from it.

Fourthly, it was prefigured by Circumcision; and therefore belongs unto infants now as well, as that did then.

Quest. 2 Whether is Baptisme necessary unto salvation or not? it seemes it is, because they flocke so un­to the Baptist to be baptized.

Answ. 1 I answer first, it is not absolutely necessarie, necessariū est quod non potest se aliter habere (saith Aristotle) that is called absolutely necessary unto a thing, without which it cannot be, and thus the Baptisme of the Spirit is necessary, because with­out that we cannot be savedIoh. 3.5, but the Baptisme of water is not thus necessary, because children may bee saved without it. Circumcision was not before the eighth day, and yet certainely many dyed before that time, all which we must not exclude from heaven and eternall happines: Abraham was justified before hee was cir­cumcisedRom. 4.11., and therefore the lacke of that Sacrament should not have debarred him from perpetuall peace, if he had dyed without it. Iob (as I conceive) was not circumcised at all, and yet none (I hope) will deny salvation unto him, con­sidering that rare testimony that God gave him; that hee was a perfect and upright man, one that feared God, and eschewed evill; not having his fellow upon earth, and holding fast his integri­tie even in the midst of his tryals, & Sathans as­saultsIob. 1:18. and 2.3.. In the primitive Church they Baptized onely twice in the yeare, at Easter and Pente­cost, before which times came about, it cannot be denied, but many were taken away by death; which the Church would never have permitted, if they had beene of this beleefe, that without Baptisme there had beene no salvation: And therefore these things considered, our Church doth not hold it of absolute necessity unto eter­nall life.

Answ. 2 Secondly, there is a respective necessity, and thus Baptisme is necessary unto salvation, be­cause it is the onely ordinary remedy for the purging away of our originall corruption: it is the ordinary dore into the Arke, and admission into the Church, and therefore the neglect of it is lethall and mortall, that is, to the party that dies without it, if of yeares of discretion; but if an infant, then onely unto the parent, as shall bee shewed (God willing) more largely else­where.

Quest. 3 It may here bee yet further asked, Whether are the Ceremonies and rites used in Baptisme, necessary unto the essence of the Sacrament or not?

I answer, no; the people here are Baptized Answ. 1 in Jordane, and Philip doth baptize the Eunuch in a riverActs 8.36., which is not according to the man­ner used now with us.

Secondly I answer, that there are three things Answ. 2 in this Sacrament. First, the action commanded, and that is the washing with water, which be­longs ad esse sacramenti, and is so necessary, that without it there is no sacrament. Secondly, the convenient & fitting circumstances, they belong ad bene esse sacramenti, to the decencie of the Sa­crament. Thirdly, there are superstitious rites, and these are to be abolished.

Which are these superstitious rites, that are Quest. 4 to be abolished?

I answer, Answ. some of those rites which are used at this day by the Papists, contrary to the insti­tution of Christ and practise of his Apostles.

It may be doubted here, if our ceremonies used Quest. 5 in Baptisme bee not superstious also, and there­fore to be abolished: for we have our Font, our Surplice, and the Crosse used in Baptisme also, as well as the Papists?

I answer first, some ceremonies are necessary Answ. 1 for ornaments sake, as the Surplice and the Font, and Saint Paul desires, that all things may be done decently and in order.

Secondly, those ceremonies that offend may Answ. 2 be taken away, but yet by the Magistrate, not by a private humour or person, as Hezechias did the Serpent, when it was abused unto Idola­try2 King. 18.4.

Thirdly, no ceremonies used in or by our Answ. 3 Church, either of the Crosse or Surplice are of the essence of the Sacrament, or so thought to be, all those things being held by us adia­phorall.

It may here bee objected, why do our Ca­nons Obiect. 1 then enjoyne a Font in the Church, and the Surplice and Crosse to bee used in Baptis­me?

I answer, not for necessity, but for uniformity, Answ. least that our Church should bee rent by brea­ches and divisions: But of this more fully else­where.

How many sorts of Baptismes are there? Quest. 6

First, someDamasc. l. 4. cap. 1. answer, that there are eight Answ. 1 kinds of baptisme; the first is the Deluge, the second was the passage of the Israelites over the Red Sea: the third was, the legall washings commanded unto the Jewes under the law: the fourth is the Baptisme of Iohn: the fift is the Baptisme of Christ, that is, that baptisme which Christ daigned to receive from Iohn, sixtly, the baptisme of repentance, or penitentiall teares; seventhly, the baptisme of blood or martyr­dome, and the eighth of fire and the spirit.

Secondly, othersDion. Carthus. s. say there are five sorts of Answ. 2 baptisme: for Damascens three first they comprehend under one, which they call baptis­mum figurativum, typicall baptisme: and the baptisme which Iohn gave, and Christ received, are both one. The first then of these five kinds (according to Carth [...]sian) is figurative baptisme, [Page 68] such was the passage of the Israelites over the Red Sea, and their corporall washings, lotions, and purifications in and by water, according to the Mosaicall law.

The second he calls praeparatorium preparatorie baptisme, this was (saith he) the baptisme of Iohn which made way for, or ushered in the baptisme of Christ. The third is called purgativum, puri­fying baptisme, whereby we are regenerated by water and the holy Spirit; and purged from all our sinnes. The fourth is called supererogativum, a supereregatory baptime, which is the baptis­me of blood and martyrdome: the fift is quoti­dianum, a continuall baptisme and that is of teares Answ. 3 and godly sorrow for our sinnes.

Thirdly, othersT. Aquin say that there is but onely one baptisme properly so called, which is cele­brated in water, with a certaine and determinate forme of words prescribed by our Saviour un­to his Apostles, Goe (saith he) and teach all nati­ons baptising them in the name of the Father, of the Sonne, and of the Holy Ghost.

Answ. 4 Fourthly, because wee have else where to speake of the parts of baptisme largely, I resolve this question briefly with the Apostle: The like figure whereunto even baptisme doth now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the re­surrection of Iesus Christ 1 Pet. 3.21.. In which words are clearely expressed a double baptisme, externall and internall, a washing with water, and with the Spirit of God.

Dionyfius Carthusian in his second answer to the former question, saith, Iohns baptisme was but a Preparatorie Baptisme, not the same with Christs; and because we deny this, Bellarmine Bellar. li. 1. de bapt. cap. 20. takes the quarrell in hand, and undertakes to prove it thus: The baptisme of Iohn had not the Obiect. 2 invocation of the Trinity, as the baptisme of Christ hath, therefore it is not the same.

Answ. 1 Wee answer first, that there was the presence and invocation of the Trinity in the baptisme of Iohn: as appeares thus; Christ came unto Iohn to be baptised, God the Father spake from Hea­ven, God the Sonne was in the water, and God the Holy Ghost descended in the likenesse of a Dove, so plainey else whereIoh. 1.33 John himselfe saith, He that sent me; to baptise with water (here is the authority of God the Father in Iohns baptisme) said unto me: upon whom thou shalt see the Spirit come downe, hee it is that baptiseth with the Holy Ghost: Here is the name and authority of God the Sonne and God the Holy Ghost.

Answ. 2 Secondly, to wound them with an arrow out of their own quiver; the Master of the sentences is quite against Bellarmine Lib. 4. dist. 3. g.. Tunc invocato nomine Trinitatis institutus est in Iordaene baptismus, &c. Then in Iordan the name of the Trinity beeing invocated, baptisme was instituted, when the mysterie of the Trinity appeared.

Answ. 3 Thirdly, Iohn used the same forme in bapti­sing, which the Apostles did; they baptised in the name of the Lord JesusAct. 2.38, and so did Iohn Acts 19.4. and Saint Ambrose Li. 1. de spirit ca. 3. affirmeth that Iohn baptised in the name of Christ: and therefore it is not un­like, but that Iohn baptised in the name of the Trinity, as the Apostles did: for although the name of Jesus onely be expressed, yet thereby is signified the end & scope of baptisme for remis­sion of sinnes, not an exact and precise forme of baptisme.

Whether doe the Ministers in baptisme con­ferre Quest. 7 grace upon the parties baptised? or whe­ther are they givers of heavenly gifts in baptis­me or no.

I answer, Answ. the Sacraments are holy in themsel­ves, and have not their holinesse from men: and it is not the Minister of baptisme, but the bles­sed Trinity, that in and by baptisme doth worke faith and conferre grace upon the children of God. That it is God, and not man that workes grace and conferres heavenly gifts upon those that are baptised, appeares by these arguments. First, because a divine gift cannot bee given by man, neither can any wash away the spots, staines, and pollutions of the mind, but onely he that made the mind.

Secondly, because the Prophets ever and anon prove that it is God that washeth us, and not man: Wash me throughly from mine iniquity, and cleanse thou me from my sinnes Psa 51.2, and againe; purge me with hyssope, and I shall be cleane, wash me, and I shall be whiter then snow: Thus DavidPsa. 51.7. Againe the Prophet Esay desireth, that the Lord would wash away the filth of the daughter of Zion, and purge away the blood of Ierusalem Esa. 4 4..

Thirdly, because Christ saith plainely, that it is he (that is hee alone) that gives that water (that is spirituall grace and life) Whereof who so drinks shall thirst no more for ever Ioh. 4..

As the Dyer by the touching onely of the cloth cannot give a colour unto it, so neither the Minister of the baptisme by himselfe, with­out the operation of the Blessed Trinity, in that holy ordinance can give any divine grace, or heavenly tincture unto the scule

Again, if the Church of God be a Vineyard, then the Ministers are but tillers, and it is God that is the Lord and Master of the familie, and there­fore all spirituall gifts are given by him.

Lastly because (as one saithOptatus li. 5. cont. Parmen.) Saint Paul shewes, that this whole Sacrament of baptisme doth belong unto God, while hee saith, I have planted, and Apollos watered, that is I have made one of a pagana [...], from a meere hea­then that had no knowledge of God, I have brought him to some understanding of him, and of the principles of religion: and Apollos he hath baptised him that I have thus taught and instructed: but it is the Lord onely that must cause to grow and encrease what I have thus planted and Apollos watered1 Cor. 3 6..

§. 2. Confessing their sinnes.] The Papists Sect. 2 object this place to prove their auricular con­fession; because (say they.Rhemist Obiect.) Iohn did not induce the people to a generall acknowledgement one­ly, that they were sinners, but also to utter every man his particular sinnes.

To this we answer first of all there is no men­tion Answ. 1 made, that this confession was of every one apart, of every particular fault they had commit­ted, and that secretly in Saint Iohns eare.

Answ. 2 Secondly, it is contrary to the nature of the meeting, which is publike, where comer and se­cret exercises have no place.

Answ. 3 Thirdly, if the Papists will ground their au­ricular confession upon this place, then they must have it but once, and that before Baptisme: not yeerely, and that before the Lords Supper.

Answ. 4 Fourthly, it is unpossible, not onely for every one of the people to make recitall of their parti­cular sinnes particularly, which were both infi­nite and in part unknowne: but also for Iohn a­lone to heare all those, which they could have made confession of, especially never having be­fore made confession of their sinnes in the whole course of their lifeSic Ca [...]t­wright. s. Matth. 3.6 where this is ampli­fied..

Quest. 1 It may bee demanded, What confession of their sinnes they made?

Answ. 1 First, some say that they confessed onely in generall, that they were sinners.

Secondly, we may say, that they confessed par­ticularly these sinnes unto Iohn, wherewith their consciences were most pressed, that so they Answ. 2 might injoy the greater good by his ministry, and be delivered from those their iniquities.

It is questioned sometimes amongst Prote­stants, Whether wee bee not too remisse in ex­acting Quest. 2 Confession of sinnes, as well as the Papists are too strict?

For answer hereunto it is fit first to agree up­on the termes, to wit, Answ. 1 what is meant by con­fession. 2 what is meant by Exacting. 3 what is meant by Protestants.

First, consider wee, what is meant by con­fession: there are divers sorts thereof, Bishop Iewell hath three sorts: and Chemnitius hath nine degrees; but we may thus plainely distin­guish them.

Confession is either unto

• God which is frequent in Scripture: I confessed my sinnes unto thee, said David
  Psa. 32.5.
  .
• or Man either
  • Publike, either in
    • Generall termes, as the people did by the leviticall law.
    • Particular acknowledgement of sinne to the Congregation.
  • or private to our
    • Brother either
      • Being offended with us; thus our Saviour commandeth confession and re­conciliation
        Matth. 5 24.
      • In private conference: thus Saint Iames bids us to confesse our sinnes one to another
        Iam. 5.16.
        .
    • or Pastor in cases
      • Extraordinary as when
        • Some sinnes burthen the conscience.
        • In some act which we have done, we being doubt­full whether we have done
          • Well
          • or ill.
      • or Ordinary, either
        • More lawfull which must bee Or
          • The requiring the confession of some sinnes only, which daily prevaile against us, and which we can­not conquer or overcome.
          • Uoluntary, and free, without any compulsion or con­straint.
        • Unlawfull to wit, the requiring the confession
          • Of all sins and circumstances which we have committed.
          • And that once a yeare at the least.
          • Yea enjoyned upon necessity to salvation.

Exaction may bee understood two waies. First, of constraint, as of necessity. Secondly, of perswasion onely, as profitable.

Now this question 1. is not of confession to God: nor 2. Publickly to the congregation: 3. to one another: but 4. to the Pastor onely: and 5. not that which is enforced of necessity, unto a particular enumeration of all acts and cir­cumstances; but that onely which is done by the Confitent willingly and freely; and by the Pa­stor at the most, but perswaded as profitable, not injoyned as simply necessary. And there­fore I say, as that auricular, universall, generall, peremptory Confession is justly condemned, and exploded by our Church (as shall be shew­ed else where:) so of the other there may bee godly use, as shall be proved in another place.

Thirdly, consider that Protestants may bee taken two manner of waies: First, for private Ministers in the practise of their preaching: here I confesse ingenuously, and am verily perswa­ded, that the holy and sober use of confessing, (up­on divers weighty occasions) might by Gods blessing be the instrument of much good among his people (as shall God willing else where bee proved:) this caution or admonition observed, that a thing which may be either perniciously or profitably used (as confession of sinnes to the Pa­stor may) should neither be too farre pressed, or too wholy neglected, according the saying of Charles the Emperour. Confessio neque nimis laxanda, neque nimis astringenda.

Secondly, by Protestants may be meant the doctrine of our Church: and in this sense Pro­testants are not too remisse in the doctrine of confession of sins; for our ever precious Iewell saith, private confession (abuses set apart) wee condemne not: Bishop Morton (a present prin­cipall pillar of our Church) allowes it also, so it be free and not exactedAppeal. 2 4 Sect. 5.: and Chemnitius Part. 2. 5. saith plainely. Ea qua conscientiam gravant, exponere consulit ecclesia nostra instructionis & consolationis gratiâ: that is, our Church doth advise men, to acknowledge those sinnes that trouble and op­presse [Page 70] their consciences, if they desire either counsell or consolationSee al­so Bishop Usher, in his answer to the I­rish Iesuit. Pag. 81.: yea we may make our adversaries our judges in this particular, for Bel­larmine himselfeDe pae­nit. 3.1. confesseth, that our men, (naming Chemnitius, Melancthon, and Calvin) allow of confession.

Lastly, our Communion booke (in the end of the second exhortation unto the Lords Supper) saith, if there bee any that through the sight of their sins cannot quiet their owne conscience, but require further comfort or counsell, then let him come to mee, or some other Minister of Gods word, and open his griefe, &c.

And in the visitation of the sick, the Rubrique saith, the sicke person shall make a speciall con­fession, if he feele his conscience troubled with any weighty matter. For conclusion of this que­stion, as our Church allowes of private confession of sins unto Ministers; so it behooveth to have good consideration, as well of the persons, and of the manner of doing, as of the fitnesse of the particulars to be revealed.

Sect. 1 §. 1. The Pharisees and Sadduces: these were both most wicked sects. 1 the Saduces were prophane denying the immortality of the soule. 2. the Pharisees were hypocrites, making a shew of that which was not in them: and yet both these come to Iohns Preaching: from whence it Quest. 1 may be demanded, Why doth the preaching of the word awaken all, and draw of all sorts unto it, like a draw net that brings to shore both good and badMatt. 13.47.?

Answ. 1 I answer first, this comes from the nature of the Gospel preached, which is first a Trumpet Esa. 58.1. and 1 Cor. 14.8., and therefore awakens all. 2 it is a sword, and therefore it wounds allHeb. 4.12.. 3 It is like the Angel in Bethesda, and therefore moves, troubles, & per­swades all: the word makes wicked men often sigh and tremble in the hearing of it,Ioh. 5.4: and hence it workes some effect or other (for the most part) Answ. 2 upon all.

Secondly, this comes from the instability of our nature, and moveablenesse of our dispositi­tion: est natura hominum novitatis avida, we are naturally like the sand in the water, mooved and stirred with every wave: like reedes shaken with the wind: noveltie often makes us runne unto the word, as the Sadduces and Pharisees here, we being naturally like the Athenians that desire to heare new things, having itching eares.

Obiect. But against this it bee objected, The word (though preached) profits none but the faith­full, because except it be mixt with faith it availes not Heb. 4.2. Answ.

I answer, certainely the word preached pro­fits not all, but yet it moves all: the seed works something in the stony and thorny ground, as well as in the good ground, although not so much nor so profitably: the water being mo­ved and troubled, the clay and sand arises, al­though presently that which is heavie sinkes downe againe to the bottome: Thus, many come unto ChristLuk. 5.1. and 12.1., but for a diverse end, first some for novelties sake, that they may see him, because they heare rare things of him: Second­ly, some that they may see his miracles and heare him preach. Thirdly, some that they may be fed by him: Fourthly, some that they may be cured by him: Fiftly, but very few that they might heare his word, to keepe and observe it. And thus many come unto the word for divers ends, and are sometimes awakened by it, al­though the most part fall to the sleepe of sinne againe.

Why is the comming of the prophane Sad­duces Quest. 2 and the hypocriticall Pharisees unto Iohn, here mentioned?

To teach us that there is no order or calling so desperately wicked, Answ. Observ. but the Gospel calles and gathers some of them unto it: the truth of this answer appeares by an Induction of divers ex­amples, viz.

First, from the Pharisees; the Gospel calleth Nicodemus Ioh. 3.1. and Gamaleel Act. 5.34.

Secondly, from the Senators and great and rich men, it calls Ioseph of Arimathea Matth. 27.57 and Ser­gius the Proconsul. Acts 13.

Thirdly, from the souldiers; it calles the Cen­turionMatth. 8.5.8.13., and Cornelius, Acts 10.

Fourthly, it calles the Keeper of the prison. Acts 16.

Fiftly, from the harlots, it calles Mary Mag­dalen and divers others.

Sixtly, from the theeves, it calles one.

Seventhly, from the Idolatrous, and super­stitious Athenians it calles Dionisius, and Dama­ris and some othersActs 17.34..

§. 2. Come unto his Baptisme] Wherein doth Sect. 2 Baptisme excell circumcision, Quest. that these that were circumcised, runne thus unto Iohns Baptisme?

I answer, somePeter. s. Gen. 17. say, there is a threefold pre­eminence Answ. 1 of Baptisme beyond circumcision. First, in the facilitie or easinesse of it, because it is not so painefull to the flesh, as circumcision was. Secondly, in the universality and liberty: for Baptisme is free for both sexes, for all Nati­ons, that professe Christ at all times: whereas circumcision belonged onely unto the Israelites, and to males, and was tyed to the eighth day. Thirdly, in the efficacy, because baptisme ab­solveth a man from all sinne, and the punish­ment thereof.

§. 3. Oh generation of Vipers.] Why doth Sect. 3 Saint Iohn call the Pharises and Saduces Vi­pers? Quest. 1

First, some say, for their ingratitude; it being Answ. 1 the nature of the Viper to eate the bowels of his damme: thus our Saviour blameth them for their unthankefulnesse unto the Prophets of the Lord that were sent unto them, Oh Serpents, and generations of Vipers, how can ye escape the condem­nation of hell Matth. 23.33.? But this doth not seeme to be the reason of this phrase, in this verse.

Secondly, as the Viper hath his teeth buried Answ. 2 in his gummesPlin. lib. 11. cap. 37., so that one would thinke it were a harmelesse beast, and could not bite; so [Page 71] also had these deceitfull hypocrites their se­cret corners and conveiances, wherein they so cunningly couched their wickednesse, that they were taken of all other to be the most in­nocent.

Answ. 3 Thirdly, because their malice was of a vene­mous nature: Pliny saith, immedicabile venenum, there is no antidote to expell the poyson of a Viper, nor medicine to cure him, whome it hath stung; and therefore the inhabitants of Melita Act 28.4.5.6. 1 attribute murther unto Paul, they said, he was a murtherer, because the Viper fastened on his hand. 2 they say vengeance will not suffer him to live, because now there was no hope to escape death, being thus stung. 3 although hee had throwne the Uiper into the fire, yet they expected when he should have swolne, and fallen downe dead suddenly; as if it were in vaine to use any meanes to prevent the venome of this serpent. 4 when they saw he had no harme, they said hee was a God and not a man: thus mortall was the venome and poyson of a Uiper esteemed: And thus Saint Iohn by this Phrase shewes unto the Phari­sees and Sadduces, that by nature they were Ui­perlike having first no good thing in them at all any more then the Uiper: but secondly, that they had in them the gall of bitternesse, and an incurable evill.

Quest. 2 How did Iohn know what these Pharisees and Sadduces were, that he passeth this sharpe censure upon them?

Answ. 1 I answer First, some say by their habite (as the Monkes are knowne) and thus our Saviour saith that they be knowne by their PhylacteriesMatth. 23.4..Muscul. s

Answ. 2 Secondly, others say that Iohn knew it by their by-past conversation; but this is not likely, because Iohn was in the wildernesse, and there­fore how could hee know what their life had beene?

Answ. 3 Thirdly, others say, that Iohn knew it by ask­ing the people what they were: but it is not likely, that upon the report of the common multitude, Iohn would thus bitterly have re­proved them.

Answ. 4 Fourthly, Iohn knew by the revelation of the Spirit of God: thus Calvin. sup.

Quest. 3 If Iohn did not certainely of himselfe know what they were, why doth he so quickly repre­hend them? or why doth he thus astonish or af­fright them? Answ.

I answer, because the Holy Ghost had taught him, that they stood in neede of repre­hension.

Quest. 4 Is it lawfull for Ministers to reproove their hearers? Answ.

I answer it is, for Saint Paul commands Timo­thie, to rebuke them that sinne 1 Tim. 5.20..

Quest. 5 Why must sinners be reprooved by Ministers?

Answ. 1 I answer first, because it shewes their zeale to­wards God in not respecting man more then the Lord.

Answ. 2 Secondly, because they are Chyrurgeons; sanus non eget medico, the whole needeth not the Physitian, but the sicke party; the wounded stands in neede of a Chyrurgeon, and where the wound is festered, there is neede of corrasives.

How farre may Ministers reproove those that sinne?

I answer First, it hath beene lawfull to re­proove Quest. 6 them by name; thus Paul reprooved Answ. 1 many, as for example, Hymeneus, 1 Tim. 1.20. Philetus, 2 Tim. 2.17. Phygellus and Hermoge­nes. 2 Tim. 1.15. Alexander, 2 Tim. 4.14. and the incestuous person. 1 Cor. 5. But our Canons now forbid this.

Secondly, it hath beene lawfull to reproove Answ. 2 great men by their names: thus Elijah reproves Ahab, saying, it is thou that troublest Israel, and thy fathers house 1 King. 18.18.: thus Nathan reprooves Da­vid, saying plainely unto him, thou art the man. 2 Sam. 12.7. thus Christ calles Herod Fox. Luke 13.32. But these reproofes were extraordinary, and therefore as extraordinary examples are not to be imitated.

Thirdly, it is lawfull for Ministers to reproove Answ. 3 their people, and that without feare of their frownes or anger; because the Lord bidds them lift up their voices, and tell his people of their sins Esa. 58.1. and he is able to defend them.

What sinners are Ministers most sharpely to Quest. 7 reprehend?

I answer, Answ. Hypocrites and such as goe about to justifie themselves: as the Scribes, Iohn 9.41. and the Pharisees and the Sadduces in this verse.

Why are these more sharpely to be reprooved Quest. 8 then others, seeing they seeme in the eye of man better then others?

I answer First, because they sinne more hai­nously Answ. 1 then others, for they lye against God, as Ananias did,Acts 5. they so long deceive men with their false showes and outward appearances, that at length they thinke they can deceive God himselfe.

Secondly, because they are not moved with Answ. 2 generall reprehensions or comminations: when the Lord threatens the world, they take no no­tice of it, as not at all concerning them, thinking themselves to be just and good, and therefore excluded from those meanesIoh. 9.41.; wherefore it is necessary that such either be privatly admonished or particularly reproved.

This verse is like Golias sword, sometimes it fights for us, sometimes it seemes to fight against us, for First the Papists object this place to prove, Obiect. 1 that wee may satisfie the wrath of God for the punishment due unto sinne arguing thus, Bring forth fruits worthy of repentance: here Saint Iohn preacheth satisfaction by doing worthie fruits of penance, as fasting, prayer, almes and the like.

To this we answer first, fruits worthy of re­pentance, Answ. 1 are no satisfaction for sinne, or the punishment thereof, but onely arguments of true repentance, or effects, not any formall parts thereof.

Secondly, in this place mention is made of Answ. 2 everlasting destruction, verse 10. every tree that [Page 72] bringeth not forth good fruit, is hewen downe, and cast into the fire: wherefore if by worthy workes, they understand satisfactory workes, then wil it follow, that fatisfaction may be made, not on­ly for temporall, but for eternall punishment.

Answ. 3 Thirdly, this place proves not their position, for Bellarmine sayth, wee may satisfie for the temporall punishment of sinne, ex propriis, of our owne, ad aequalitatem, to an equalitie, ex condigno, worthily: Now this verse neither proveth equalitie nor condignitie, nor a proper­tie of our own satisfaction; which all three are against the Scripture: For, I. there is no equa­litie, we c [...]ot answer God one of a thousand Iob 9 3.. II. There is no propertie1 Cor. 4.7., If thou hast received it, why rejoycest thou, as though thou hadst not received it? III. There is no condignitieLuk. 17.10.: when wee have done all that is commanded, we are but unprofitable servants.

Obiect. 2 As the Papists object this verse for satisfacti­on, so wee object against it: They say, that Purgatory paines may bee redeemed by the good workes of this life: wee affirme the con­trary from these words, Bring forth worthy fruits of repentance: by these workes testifying repen­tance, men doe flye from the wrath to come, vers. 7. and the tree that bringeth not forth these fruits, is cast into the fire, vers. 10. This is the everlasting wrath of God, & a fire, which wee doe not satisfie for, but prevent by these fruits. so these are workes to be performed by the living, they pertaine not unto the dead: they prevent everlasting destruction through faith in Christ, for the which they themselves con­fesse, our workes doe not satisfie.

Quest. 1 The Papists may here demand of us, whether there bee no use of good workes? for it seemes by that which hath beene spoken, that wee are enemies to good workes, and friends to licen­tiousnesse.

Answ. 1 I answer first, that in repentāce we are to bring forth outward fruits worthy amendment of life.

Answ. 2 Secondly, repentance it selfe is in the heart, and therefore must bee testified in all manner of good workes, the principall whereof are, I. To endevour daily to renounce and leave all sinnes: and, II. in all things to doe the will of God.

Answ. 3 Thirdly, wee are not patrones of licentious­nesse, or enemies of good works: for we main­taine a threefold profitable and necessarie use of them, viz. both in respect of God, of Man, of our selves.

First, we say, good workes are necessarie to bee done in regard of God, and that in these re­spects, First, that his commandements may be obeyed, and that his will may be done: for the will of God is, that we should be holy, that is, ab­staine from sinne, and doe that which is good1 Thes. 4.3.. Secondly, that hereby wee may shew our selves to be obedient children to God our Father: in doing that which hee bids us, in eschewing that which he forbids us1 Pet. 1.14.. Thirdly, that thus wee may shew our selves thankfull unto God for our redemption by Christ; hee redeeming us for this end, that wee might serve him in righteous­nesse and true holinesse Luk. 1.74.75. Fourthly, lest otherwise we grieve the Spirit of God, which wee are preadmonished carefully to take heed ofEph. 4.30 and rather to endevour to walke according to the direction of the sameGal. 5.22.. Fiftly, that God, by our good workes, may bee glorifiedMatth. 5.16.. Sixtly, that wee may bee good followers of GodEphes. 5.1., thus imitating him in holinesse and upright­nesse1 Pet. 1.15..

Secondly, we say good workes are to be done in regard of Men, and that in these respects, First, that our neighbour may bee helped in worldly thingsLuk. 6.38., thus the workes of righte­ousnesse, mercie, pitty, and charitie are to bee performed, because our brethren are helped and comforted by them in outward things.

Secondly, that thus by our example of holi­nesse, hee may be won unto godlinesse1 Pet. 2.12.. Third­ly, that we may prevent in our selves the giving of offence1 Cor. 10.32. wee must bee carefull not to give of­fence unto any, which is done by a constant course of uprightnesse and holinesse: yea by doing good, the mouth of the enemy is stop­ped.

Thirdly, and lastly, wee say, good workes are necessary in regard of our selves, and that in these respects.

First, that hereby wee may shew our selves to be new creatures2 Cor 5.17. for with such, old things are left, and all things are become new. Secondly, that thus we may walke as the children of light Ephes. 5.8..

Thirdly, that hereby wee may have some as­surance of our faith, and of our salvation: for holinesse is the way to heaven2 Pet. 1.8.10. and faith is shewed by worksIam. 2.17 18. that is, a dead and counter­feit faith is discerned from a true, onely by true holinesse and uprightnesse in our lives and con­versations.

Fourthly, that thus faith and the gifts of God may bee exercised and continued unto the end2 Tim: 1.6., wee must labour daily to exercise the grace of God in us, that so it may daily grow stronger in us.

Fiftly, that the punishments of sinne both temporall, and eternall, may be prevented: the Lord hath threatned that if we breake his statutes and keepe not his commandements, that then hee will visit our sins with the rod, and our iniquity with stripes Psa. 89:31.32., and therefore to avoid these heavy punishments, it is requisite that wee labour to a­bound in good workes.

Sixtly, that the reward may bee obtained, which GOD freely in mercy hath promised to men for their good workesGal. 6.9. let us (saith the A­postle) not bee weary in well doing: for in due sea­son we shall reape if wee faint not: good workes having a promise both of this life and of the life to come 1. Tim. 4.8..

It may from this verse be further demanded, Quest. 2 what worthinesse is this that S^t. Iohn here per­swades unto

For the resolving of this question, Answ. observe that there is a double worthinesse. First, an exact proportion and adequate worthinesse of a thing: when a man is in every respect worthy of that which he doth enjoy: Saint Iohn speakes not of this. Secondly, worthinesse sometimes signifies [Page 73] a certaine conveniency and decency, which takes away repugnancy but doth not inferre ab­solute condignity, or worthinesse: and thus it is taken in this verse, Bring forth fruits [...], that is, convenient, befitting, and beseeming (not contradicting or repugning) repentance which yee professe: as if Saint Iohn would say unto them, you seeme to repent and to be sorry for your former sins, learne therefore hereafter so to live, as becomes those that do truely repent indeed.

Obiect. Answ. The Jewes here object unto Iohn, either wee are the children of Abraham, or none are. To this the Baptist answers, Deus potest, that God can raise up children unto Abraham even of stones: and therfore there is no such necessity, that they must needs be the sonnes of Abraham.

God is able of these stones to raise up children un­to Abraham.

Quest. 1 What is the meaning of these words?

Answ. 1 I answer first, they may be understood liter­ally, thus, that God Almighty who created all things by his word, can procreate and raise up even of stones righteous men, who should bee the spirituall children of Abraham, and so more true and more noble sons than they were, who were his naturall children, but not spirituall.

Answ. 2 Secondly, this may be understood Metapho­rically, thus, that the Lord can raise up faithfull children unto Abraham, even of the Gentiles; who although for the hardnesse of their hearts and stolidity, and grosse idolatry they are called stones, yet the mercy of God can make them holy and spirituall men, and consequently wor­thy to be called the children of Abraham.

Quest. 2 It may hence yet be asked, how many wayes God doth produce and make man?

Answ. I answer five. First, hee makes man without man or woman, and thus he made Adam. Se­condly, he makes man of man, without woman, thus he made Evah. Thirdly, he makes man of woman, whithout man, and thus hee made Christ. Fourthly, he makes man of man and woman, according to the common course of nature, and thus hee makes all us the naturall sonnes of Adam. Fiftly, Deus potest, God could make children and sonnes even of stones, as in this verse.

Sect. 1 §. 1. The Papists say, the baptisme of Iohn was of another kind then Christs baptisme wasBellar. li de bapt. ca. 20.21., and they prove it from this verse thus, Iohn him­selfe saith, I baptize you with water, but he shall Object. 1 baptize you with the Holy Ghost. Therefore Iohns Baptisme and Christs was not all one. Iohns baptisme not giving the Holy Ghost as Christs did.

We answer, Answ. Iohn speaketh not of divers bap­tismes, but of divers operations and ministeries, in one and the same baptisme: for Iohn as all o­ther Ministers doe, did but give water: and Christ co-operating and working together with them giveth the Holy Ghost.

But they object againe, Iohn doth not say, Object. 2 Christ doth baptize with the holy Ghost, but he shall baptize; therefore Christ did not baptize together with Iohn by his SpiritBellar. cap. 21..

We answer, Answ. as Iohn here speaketh of Christ in the future tense, so the same Iohn speaketh else where of Christ in the present tenseIoh. 1.33. 1. saying, this is he, which baptizeth with the Holy Ghost; therefore, Christ did both then baptize with his Spirit, & afterwards also more manifestly, when the gifts of the spirit began to be shed forth more plentifully upon men. 2. The same Iohn spea­king of Christ, saith, Behold the Lambe of God, that taketh away the sinnes of the world Ioh. 1.29., hee even then when Iohn baptized, did take away sinnes. 3. Iohn testifieth of Christ, that of his fulnesse wee have all received Ioh. 2.16., and therfore even then Christ baptized with the Spirit, which was signified by receiving of his fulnesse.

Against these three proofes they object three Object. 3 things: First, that Christ is said to baptize with the Spirit, not that then he baptized, but to sig­nifie that when he baptized, he should not onely baptize with water, but with the Spirit.

To this we answer first, if Christ then onely Answ. 1 began to baptize with the Spirit, when he bap­tized with water; it would follow, that hee ne­ver baptized with the Spirit; for it is certaine that he baptized not with waterIoh. 4.2., as S^t Iohn the Evangelist saith, that Iesus himselfe baptized not, but onely his Disciples.

Secondly, that Christ at that instant baptized Answ. 2 with the Spirit, is evident from Iohns wordsIoh. 1.33.. Hee that sent mee to baptize, said unto mee, upon whom thou shalt see the Spirit come downe, &c. that is he which baptizeth with the Holy Ghost: Christ then immediatly, at the comming down of the Spirit, baptized with the Spirit: unlesse they will say he received the Spirit in vaine.

Against the second proofe they object, Christ Object. 4 did not then take away sinnes, but it is signified, that afterwards by his death hee should take a­way the sinnes of the world.

To this wee answer, Answ. that it is very grosse and absurde to say that Christ did not take away the sinnes of the world before his death: for the Prophet David saithPsa 32.1.2., Blessed are they whose sins are for given: whence it is plaine, that even under the law by faith in Christ to come, they found remission of sinnes.

And thus much for the resolution of their ob­jections.

It may now bee questioned, how doth it ap­peare that Iohns baptisme was the same with Quest. 1 Christ?

I answer, by these reasons. Answ. The first is taken ab absurdo, because a threefold absurdity would [Page 74] follow from the deniall of it. First, this would give occasion to the Anabaptists more to en­force their doctrine of Rebaptization. Secondly, if Iohns baptisme were onely a preparation unto another baptisme, why then was it not received by all men? Thirdly, if it were onely for the sanctifying and consecrating of the water, why was any more baptized then Christ? for he was baptized for this end to sanctifie this ordinance; as followes verse. 16.

The second reason is, because the Baptist bap­tizeth unto the remission of sinnesMark. 1.14., and there is no remission sealed unto us, but onely by the Sacraments of Christ; and therefore it was the same baptisme.

The third reason is, because Iohns baptisme was the Sacrament of his doctrine: and there­fore if his doctrine were the Gospel, then his baptisme was the Sacrament of the Gospell, and so the same with Christ.

The fourth reason is, because otherwise Christ and his Apostles were not rightly baptized: for Christ was himselfe baptized of the Baptist, ver. 16. and the Apostles were not baptised of Christ, because he baptised none, and therefore it is most probable that the most of them (at the least) if not all were also by Iohn baptised.

The fift reason is, because Christ was circum­cised and baptised, that he might be united both to the Church of the Jewes, & of the Christians, by the Sacraments of them both, that is, to the Jewes by circumcision, to the Christians by Bap­tisme; but if Iohns baptisme were not the same with the baptisme of the Christian Churches, then Christ was not thereby united unto them.

The sixt reason is, because there is but one BaptismeEphes. 4.5., and therefore Iohns was the same with the baptisme of Christ.

The seventh reason is, because we are all bap­tised into one body1 Cor. 12.13., and therefore those that were baptised by Iohn, were united unto Christ.

The eight reason is, because Iohns baptisme was from heavenMatth. 21.25. & Ioh. 1.33..

The ninth reason is, because Christ permits Iohn still to baptise after he was baptised, and be­gun to preachIoh. 3.23..

The tenth reason is, because Apollos learned the way of Christ, and yet was not rebaptised; as the Holy Ghost saith of him, he was instru­cted in the way of the Lord, he was fervent in spirit, he was diligent in preaching Christ, and yet knew onely the Baptisme of Iohn Act. 18.25.. And thus although the Papists say, that the baptisme of Iohn did conduce nothing at all, either unto repentance or the remission of sinnes, being one­ly a preparation unto another baptisme: yet I hope by that which hath beene spoken, the con­trary will evidently appeare to any indifferent Reader.

Object. 6 They object further for the proofe hereof, that those who were baptised unto Iohns baptis­me were againe rebaptisedActs 19 4, 5.: and therefore Iohns baptisme is not the same with Christs. We shall consider (God willing) more amply of that place when we come unto it; in the meane time.

I answer, first, that all those that were baptised Answ. 1 unto Iohns baptisme were not rebaptised, as ap­peares by Apollos named before.

Secondly, the difference here was in the gra­ces Answ. 2 not as yet received, but now given: not by a new Baptisme, but by the imposition of hands onely, which the Papists themselves call Con­firmation.

It may be hence farther demanded, is there Quest. 2 no difference at all betweene the Baptisme of Iohn and Christ?

I answer first, some state this difference be­twixt Answ. 1 them, that Iohns baptised unto Christ who was shortly to be revealed; we now the Mini­sters of Christ baptise unto Christ already re­vealed.

Secondly, some state this difference, that Answ. 2 Iohn baptised onely in the name of the Messias, not of the Trinity, but this is uncertaine.

Thirdly, the true difference is twofold, first, Answ. 3 betweene the Persons, the Messias, and the Mi­nister; Iohn was but Christs forerunner, Christ was the true Messias; and therefore they differed in their person, as do the Master and the servant. Secondly, betweene the Sacrament externall and internall, and this is the principall thing that Iohn meanes in this verse, when he saith, I bap­tize with water, but Christ with the Holy Ghost, that is, I am not the author of this Sacrament, but onely a servant appointed to celebrate it: My part is to administer water, and the out­ward ordinance, but it is Christ onely that gives grace. For the full understanding whereof, ob­serve that the scope of the Baptist in this place (I baptise with water) is twofold. First generall. Secondly, particular. First, Iohns generall scope hereby was, to remove the admiration of the people from himselfe unto Christ: Observ. Teaching us that in the undertaking and administration of the Sacraments, wee must looke unto Christ: and that for these two causes. First, because hee that in the Sacraments lookes no further then man, doth much derogate from the dignity of the Sacrament. Secondly, because he that lookes not unto Christ in the Sacrament, is unworthy of that blessing which is expected and desired in the administration of the Sacrament.

Secondly, Iohns particular scope hereby was this, to shew that his Baptisme had no efficacie, nor power in it from him at all, but onely from Christ.

§ 2. Whose shooes I am not worthy to beare.] Here Sect. 2 is an excellent paterne of true humility in the Baptist, who although hee were the greatest of the sons of menMatth: 11.11., yet he thinks himself unworthy (not as the Prouerbe is to carrie his books af­ter him, but) to carry his shooes, or to untie them. Teaching us that humility becomes the chie­fest of the Saints; and the best of Gods children. Observa. we must preferre one before another Rom. 12 10., we must not minde high things, but condescend to men of low e­state Rom. 12 16., we must be lowly and meeke Eph 4.2, in humili­ty of minde esteeming others better then our selves Phil. 2.3.

Why should we thus labour to be humble? Quest. 1

I answer first, because thus we shall shew our Answ. 1 [Page 75] selves not to be of the world, or to bee con­trary unto the world: the ordinary custome and practise of the world is for great ones to Lord it over the poore, but it shall not be so among you, saith our SaviourMatth. 20 26.: the Pharisees being proud, loved to be called Rabbi, but (saith Christ unto his Apostles) be not ye called Rabbi, for ye are brethren Matth. 23.7.8..

Answ. 2 Secondly, because thus we shall shew our selves to be truely spirituall, & sanctified by the Spirit of grace, Saint Paul when he was a Pharisee was most strict Acts 22.3., and in his life unblameable Phil. 3.6 8. &c., but when he was a Christian, an Apostle of Christ, yea a Saint upon earth, then he thought himself the greatest of sinners.

Answ. 3 Thirdly, because thus we shal shew our selves to bee imitators of the best; David was humble, his heart was not haughty, nor his eyes lofty; but his soule was as a weaned child Psa. 131.1.2.. The Blessed Virgin was lowly, & therefore God regarded her Luk. 2.48 52. yea Christ himselfe was humble, taking upon him the forme of a servant Phil. 2.7., and meek, comman­ding us to imitate him thereinMatth. 11.29..

Answ. 4 Fourthly, because there is nothing in us that we can justly be proud of; and therefore we should not be exalted or puft up by any vertues or graces: but remember alwayes these three things?

First, that whatsoever good is in us, is not of us, or from our selves, but from Christ from whom comes both the will and the deedPhil. 2.13.. Se­condly, that the good that is in us is not accor­ding to the measure of that depth of obedience which we owe unto God; but comes farre short of what we ought to pay, and performe unto the Lord: and therefore we should not be proud of any thing we doe, but rather confesse, that wee are but unprofitable servantsLuke 17.10.. Thirdly, we must remember that all our honey is ming­led with gall, our wine with water, our silver with drosse, our good with evill, our obedience mixed with many infirmities, because in many things (as S. Iames saith) we all sin: And therefore our blacke feete should more humble us, then our faire plumes pride us: the conscience of our sins should trouble us and deject us, not so much for feare of the anger of God, as through griefe of the offence committed against him.

Answ. 5 Fiftly, we are Christians, and therefore out duty is to esteeme all as brethren in Christ, and in that regard equall as sonnes of one Father; and not to exalt our selves above any.

Answ. 6 Sixtly, because pride is from the Divell, this being his sinne which threw him from heaven into hell; and therefore when men strive for priority, precedency, and the like, they do imi­tate the Divell, not Christ.

Quest. 2 It may yet again be demanded, Is all humility good or acceptable, and approved by Christ?

Answ. I answer there is a two fold humility, first, Civill, secondly, Spirituall. First there is a Civil humility, and this is threefold, First, Vulpina a Fox-like humility, when men seeme humble that they may the better draw others into their net: this was in Absolon towards the people, that so he might steale away their hearts: this was like­wise in Ioab towards Amasa; but is odious unto God in whom-soever it is. Secondly, Asinina, there is an Asse-like humilitie, atising from sto­liditie, pusillanimitie, or cowardlinesse; because a man is faint-hearted, therefore he cannot raise up himselfe as others doe: for the most part, we see, that

• He that wants a heart, is dejected,
• He that abounds in heart, is proud.

Now this humilitie is not praise-worthy nei­ther, nor pleasing unto God, that arises onely from the faintnesse of the heart, the want, or defect of the spirits, or the cowardlinesse of the disposition.

Thirdly, Columbina, there is a Dove-like hu­militie, which is in him, who neither is ignorant of himselfe, nor of his place, nor of his parts, nor of his right: neither seekes them; that is, although hee bee endued with many rare parts farre above many others, and [...]n emi­nent place, yet vaunteth not himselfe, is not puffed up, doth not behave himselfe unseemly, seeketh not his owne, is not easily provoked 1 Cor. 13.4.5., This humilitie is pleasing unto God, when found in the way of religion; but (although a rare morall vertue, yet) not acceptable, if not accompanied with sa­ving grace.

Secondly, there is a Spirituall humilitie, and this is best of all, viz. when a man comparing himselfe with God, or with Christ, doth ab­horre himselfe, as vile, considering that hee is but earth, as Iob layes his finger upon his mouth, and dares not speake unto the Lord, because hee is but dust and ashes Iob. 39.37.. But here observe two things, First, men doe easily confesse, that they are inferiour to God and Christ in generall: but yet in the meane time, cease not to rejoyce in themselues: as the proud Pharisee, that ju­stified himselfe unto GodLuke 18.11.. Secondly, ob­serve, that true spirituall humilitie consists in this, in ascribing all good things wholly unto GodIer 9.23.24. Iob. 42.2, that although formerly wee have thought our selves more worthy than others, more holy than others, much better than o­thers, yet now wee see the hollownesse, vacui­tie, and vanitie of our owne hearts, how that in us, that is, in our flesh, dwells no manner of thing that is good Rom. 7.18., wee not being able of our selves, to thinke a good thought2 Cor. 3.5., yea, whatsoever grace is bestowed upon us, comes from the meere favour and good will of God, accor­ding to that of the Apostle Christ is made unto us, Wisedome, Righteousnesse, Sanctification, and Redemption, that he which glorieth, might glo­rie in the Lord 1 Cor. 1.30.31..

§. 3. He shall baptize you with the holy Ghost, and Sect. 3 with fire.] That which Saint Iohn meanes figu­ratively, the Abysseni take literally; when they baptize their children, they power water upon them, and marke them with an hot Iron, as we doe our lambes.

The Papists object this verse for the proofe of Purgatorie, because this baptisme of fire, Obiect. whereof mention is made in this verse, is Pur­gatorie fire.

I answer first, the consequence is false, viz. Answ. 1 mention is made of the Baptisme of fire, there­fore [Page 76] there is a purgatorie fire: for this is a ridicu­lous conclusion.

Answ. 2 Secondly, Saint Matthew hath nothing at all which can be justly applyed unto Purgatorie fire.

Answ. 3 Thirdly, we retort upon the Monkes the Ar­gument thus; If the Baptisme of Fire, be Pur­gatorie fire (as the Monkes say) and Christ onely baptized with the baptisme of fire (as the Scripture here sayth) then it will follow, that we are purged onely by Christ, and that Christ onely is our Purgatorie: yea, Christ (I say) who hath vouchsafed in these last dayes to take the Fan of his Word in his hand, that he might purge the floore of his church, will divide the pure doctrine of his truth from the corrupt er­rours of men, and will burne the chaffe of Pur­gatory, Pardons, and the like corruptions of the church of Rome, with unquenchable fireSadeel. f. 262..

Sect. 1 §. 1. This verse is like unto a Cornu copia un­to the Papists, serving them at many assayes, as we may perceive by the many severall erro­neous tenents which they build upon it.

Obiect. 1 First, they object this place for the proofe of Purgatorie thus, by the Floore is meant Pur­gatorie; and by the Garner, Paradise: therefore it is plaine, that there is a Purgatorie.

I answer, Saint Iohn preacheth of repentance, and the purging away of sinne in this life; Answ. as the Ancients doe interpret the Floore of the church in this life, wherein there is both chaffe and wheateChemni­tius.: but of the true significa­tion and exposition of this verse by and by.

Obiect. 2 Secondly, the Papists object this place to prove, that wicked men are true members of the church of Christ: the church here is compared to a Barne Floore, where there is both chaffe and corne: therefore wicked men are members of Christs church: Wee answere here first to the thing, then to the place objected.

First, we answer to the matter, or substance Answ. 1 of the objection (whether, and how wicked men are members of the church) by this di­stinction: wee distinguish betweene the true church of Christ but internall and invisible, which consists onely of the elect, and true be­lievers: and the true church of Christ but ex­ternall, and visible, which hath many reprobates admixed with it. Now the internall and invisi­ble church, is the church of Christ, in regard of the true faith, which the citizens are endued withall: and the externall and visible church, is the true church of Christ in regard of the pro­fession of true religion maintained therein.

Answ. 2 Secondly, wee answer to the place objected thus, By the church which is here compared to a Barne Floore, is understood the visible church, which is knowne by the publicke preaching of the word, & right administration of the Sacraments: and we deny not, but wic­ked men may bee in the church, bur not of it: yea, they may be members of the visible church for a time, but cannot bee truely ingrafted into the body of ChristFulk. s. Ioh. 15. Sect. 1..

From this verse the Papists object againe, Obiect. 3 that true faith may bee separated from good workes, or the fruits of sanctification: Bellar­mine frames his argument thus, In the church there is chaffe and wheat, that is, good and bad: and therefore there may bee faith with­out obedience: he proves the consequence thus, Those that are in the church are faithfull: now, if these become evill, or disobedient, then it followes necessarily, that faith (from whence they are called faithfull) with sin (from whence they are called wicked) may bee conjoyned and stand together.

Wee answer hereunto first, the Argument is Answ. 1 [...], not concluding the thing denied: for the Cardinals consequence is onely, that faith may be conjoyned with sinne, that is, one and the same man may both bee a sinner, and a true believer; which wee deny not, but wil­lingly grant, that the most faithfull are guilty of many sinnes: so that our assertion is this; As there is none so faithful, but that they have some sinne in them, so there is none that have true justifying saith in them, but they have also some good workes, and shew forth some fruits of sanctification in their lives and conversation; and this assertion the Jesuite doth not at all re­fute by this his argument.

Secondly, the consequence is faultie, There Answ. 2 are in the Church many wicked ones, altoge­ther destitute of good workes: therefore true faith may be without any good workes: this is a grosse non sequitur, as wil appeare first by the like argument, which I will frame thus. In the Barne floore is chaffe, altogether destitute and voyd of any good substance, or sustenance: therefore there is neither any good substance, or sustenance in the wheat which is in the Barne floore. This argument Bellarmine himselfe will say, is an ab­surd one; and therefore he must give me leave to say as much of his, they being both cast in one mould. Secondly, the ill consequence of the argument appeares by this reason, because all those who are in the Church, have not that true & justifying faith (which is in controversie betwixt us and them) but onely a false faith, which consists either in an historicall assent, or an externall confession onely, which in no re­spect can be called justifying faith.

§ 2. He will purge his floore: What is under­stood Sect. 2 by floore? Quest.

First, some say, that by the floore is meant Answ. 1 the hearts of men: but this is false.

Secondly, some say the Church of the Jewes, Answ. 2 and the purging is referred to the reliques that are left therein, mentioned both by the Prophet and ApostleEsa. 10.22. Rom. 9.2 [...]; and of this opinion is both Musculus and Gualter upon these words.

Thirdly, some understand it of the whole Answ. 3 Church, and so certainely it is to be understood, [Page 77] not excluding the former exposition of the Ju­daicall Church.

Sect. 3 §. 3. Whose Fan is in his hand.] What is under­stood by this Fan? Quest.

Answ. 1 First, some understand it of the Gospel prea­ched, which separates the rebellious from the righteous.

Answ. 2 Secondly, some understand it of affliction which tries hypocrites, as the fire doth met­tall.

Answ. 3 Thirdly, some understand it of the Spirit of Gods mouth. 2 Thes. 2. that is, his word: I thinke it is to bee understood of all, because both the word of God, and the rods of God (afflicti­ons) do ay what we are.

Sect. 4 §. 4. He will purge his floore.] What is meant Quest. 1 by this purging?

Answ. 1 First, some understand the hearts, because they are fanned by the word of God; first from all false and hereticall opinions. Secondly, from all wicked workes. Thirdly, from all foolish obedience and will worship.

Answ. 2 Secondly, some understand men, who are to be separated, either first in this life by the Gos­pelIoh. 8.47. and 10.26.: or secondly, in the life to come by ven­geance and the eternall wrath of God. Certaine­ly none of these are to bee excluded, because the words are indefinitely to be expounded.

Thirdly, for the full understanding of these Answ. 3 words, he will purge his floore, wee must observe that the Phrase is figurative, or a similitude taken from the practise of husbandmen: As husband­men fan the chaffe from the corne, gathering the corne into their garner, and burning up the chaffe: so God by his word and afflictions will purge his Church, separating the gold from the drosse, and the wheat from the chaffe, receiving the one (who approve themselves as gold tryed in the fornace) into everlasting mercies: and plunging the other, who had nothing but a meere outside of religion in them, into ever­burning Tophet. And thus by this Metaphore Saint Iohn shewes us, Observ. that the Church of God is like a fielde of wheat.

Come cannot grow without earth, and there­fore Quest. 2 it may bee here asked how many sorts of grounds there are in the world?

In the world there are 2 sorts of grounds, Answ. to wit ei­ther

• Wild, or unhusban­ded, & that either
  • Barren, as the sand, that beares no fruit: these are Atheists.
  • Fruitfull & that
    • In evill fruits; these are first wicked: Secondly Idolaters.
    • In foolish workes, as idle flowers neither sweet not profita­ble; these are naturall Philosophers, & worldly wisemen.
• Enclosures or manured which is the Church wherin are
  • Tares, that is, wicked men in the Church.
  • Wheate wherein is
    • The stalke: these are proud men, or great ones in the Church.
    • The chaffe; these are Hypocrites, and formall profes­sors.
    • The graine of wheat: and these onely are true members of the Church.

Quest. 3 It may here further bee demanded, wherein doth the Church of Christ resemble a field of wheat, or a corne field?

Answ. I answer in many things, to wit first, the hus­bandman only tills the field, it cannot till it selfe: so it is the Lord onely that rules the Church, and makes it by his tillage and manuring to bring forth fruit.

Secondly, the husbandman takes all the paines with his ground for the cornes sake, that hee may have bread: so the Lord hedgeth and hus­bandeth us, that we might be a new lumpe of un­leaven [...]d br [...]ad unto himselfe 1 Cor. 5.7.8..