for there is no more promised unto him than unto all the rest of the Apostles Mat. 18.18 they likewise having authority given to bind and loose Iohn 20.23 and all Ministers in them For Saint Peter did now sustaine and represent the person of the Church and therefore the Keyes were promised to the other Apostles as well as unto him Seventhly as Peter confesseth in the name of all Answ 7 the rest so this power is given both to him and the rest and not to him only for the rest as the Rhemists falsely charge us that wee make Peter a Proctor for others but together with the rest It is controverted betweene us and the Papists Object 5 To whom the chiefe authority to expound Scripture is committed And Bellarmine saith that it belongs unto the Pope and the College of Cardinals Bellarm. lib. 3. de Script Cap. 3. and hee urgeth this verse for the proving of it Christ saith to Peter To thee will I give the Keyes of the Kingdome of heaven therefore the Pope hath authority to expound Scripture and is the chiefest Judge of Scriptures They argue Syllogistically thus Hee to whom the Keyes and power of binding and loosing are given is the chiefest Judge and Interpreter of Scripture in the Church Because by the Keyes not onely power of loosing men from their sinnes is understood but also from all other bonds and impediments which except they be taken away none can enter into the Kingdome of heaven seeing the promise is generall not saying Whomsoever yee shall loose but whatsoever yee shall loose that wee might understand him to be able to dissolve all knots to dispense with Lawes to remit or mitigate the punishment of sinne to determine controversies and to explicate and expound difficult places and deepe mysteries But to Peter and his Successors were the Keyes given Therefore the Popes are the chiefest Judges and Interpreters of Scripture in the Church First here is nothing spoken of the College Answ 1 of Cardinals and therefore this place is unfitly brought for the proofe of their assertion Bellarmine in this place quoted dares not referre the matter to the Pope alone to expound Scripture but joyneth the College of Cardinals with him now either are the Cardinals as well as the Pope Peters successors and then not the Pope onely or else the Pope and Cardinals make up but one body then neither is the Pope alone Peters successor or else as Peter represented the Pope so the other Apostles did represent the Cardinals this I know they wil not affirm for fear of some conclusions which would trouble them or else that the Cardiâ—als are none of Peters successours nor once spoken of or meant in this place and then it is absurdly brought for the proof of their position For if the Pope without the Cardinals cannot expound Scriptures and this place speaks onely of the Pope and not at all of the Cardinals then it must necessarily follow that it is improperly and ridiculously brought for the proof of the Popes power in the judgement of Scripture Answ 2 Secondly here is nothing at all spoken in this place of any one singular successour of Peter or of the chief ordinary Pastour Answ 3 Thirdly by the Keys is meant either I. The preaching of the Word or commission to preach the Gospel and not onely to expound doubts as Doctor Willet thinks Syn. fol. 44. and Whitak de script p. 317. Claves hîc non significant ut vult Iesuita c. The Keys do not here signifie as Bellarmine would have it the authority of interpreting of Scriptures and of opening those things which are difficult and obscure in the Scriptures but they signifie the authority of preaching the Gospel for when the Gospel is preached then to those who beleeve is opened the kingdom of heaven and to those who will not beleeve it is shut Or II. By the Keys is meant the pardon and remission of sins as Amesius thinks Bellarm enervat tom 1. pag. 52. And he grounds this upon Matth. 28.18 19. and Iohn 20.21 22. Or III. By the Keys is meant the whole Ministery which consists in the preaching of the Gospel and the administration of the Sacraments and Discipline by which the kingdom of heaven is opened to those who beleeve and shut against unbeleevers Answ 4 Fourthly the Keys were given to all the Apostles not to Peter onely Matthew 18.18 19. Caeteri Apostoli cum Petro par consortium honoris potestatis acceperunt The rest of the Apostles were received together with Peter into the same fellowship of dignity authority or power Concil Aquisgranens cap. 9. ex Isidor It was not said of Peter exclusively Dabo tibi soli I will give to thee onely the keys of the kingdom of heaven but inclusively of the other Apostles also to whom with Peter this power was common For in this place Christ did not give the keys but onely promised that he would give them hereafter and afterwards when he did give them he spake to all the Apostles equally and alike and not to Peter onely as is cleer from Mat. 28.18 19. Iohn 20.21 22 23. And therefore if the Pope have authority to interpret the Scriptures because the keys were given to Peter then so also have other Bishops and Ministers who were the successours of the other Apostles because to the other Apostles as well as unto Peter were the keys given Answ 5 Fifthly Augustine Tract 124. in Iohan. saith Petrum significâsse universalem Ecclesiam That Peter signified the Catholike Church when the keys of the kingdom of heaven were given unto him And therefore this power of the keys was not given to the Pope onely but to the whole Church Sixthly the Pope is no more Peters successour Answ 6 than any other godly Bishop is no nor so much unlesse he follow Peters steps yea they are not able to prove although they are easily able to affirm it without proof that the Popes are Peters successors both in seat and faith both in place and Bishoprick for it were impious and most impudent to say that they are Peters successours in doctrine and faith as though Peter taught or beleeved that which is taught and beleeved at this day in Rome And it were a work which would well beseem Peters successour to prove his Religion from Peters Epistles which they never yet went about to do Seventhly the gift of interpreting the Scripture Answ 7 according to the Analogy of Faith and the minde and meaning of the holy Ghost is not tyed or peculiar to Rome or the Roman Bishops or to the Pope and College of Cardinals but God gives it to whom he will yea to those who are neither Popes nor Cardinals When one brought Moses word that Eldad and Medad did prophesie and Ioshua out of love unto Moses would have had them forbidden meek and holy Moses answers Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
should betoken Saint Peter to be the foundation-stone yet so likewise were the other Apostles called the stones of the Church Card. Cusan de Concord eccles lib. 2 Cap. 13. Fifthly although Peter were both the foundation Answ 5 and head of the Church yet the Pope is not For although they say that Peter was Bishop of Rome yet it cannot be proved by Scripture but rather the contrary For if he had been at Rome when Paul was there amongst many others hee would not have forgotten to mention him having divers occasions thereof especially he would not have wrapped him in the common charge that all had forsaken him 2 Timoth. 4.16 yea again Peters proper charge being amongst the Jewes who were never frequent or many at Rome Galath 2.7 after the few that were there were banished from thence Acts 18.2 what likelyhood was there that he would most reside there where they had least to doe except they will say that Peter loved his ease and pleasure as the Popes of Rome doe And therefore they might have had more colour to have made S. Paul Bishop of Rome who was there and writ an Epistle thither and was the Apostle of the Gentiles then St. Peter seeing he never writ any Epistles to Rome never set foot in Rome that they can prove nor ever was properly the Apostle of the Gentiles but of the Iews which the Romans were not Again if it should be granted that Peter was at Rome yet there is no colourable probation that he was Bishop there the Bishoprick being a place far inferiour to the Apostleship whereunto he is called 1 Corinth 12.28 Ephes 4.11 yea though Peter were the Bishop of Rome yet it will not follow that the Bishop of Rome is his successour For I. It should have been but a personall right belonging unto him onely For the driving of this wedge more home and close unto them let us observe how Bellarmine lib. 3. de pont rom Cap. 2. § Secundus locus goeth about to prove That Antichrist is but one singular man from the Greeke article as where Antichrist 2. Thes 2. is called The man of sin and the childe of perdition signifying saith he one certain and individuall person and then as though this observation derived from the Greek article were a point of learning and of singular moment hee in a manner insulteth against Protestants for their ignorance herein Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam hoc animadvertisse never considering that by what Argument they would free their Popes in their personall succession from the Title of Antichrist by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery even this succession from St. Peter as thus In this verse our Saviour saith Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vpon this the rocke will I build my Church And thus by their own Argument if Peter were Bishop of Rome and was meant by the Rock yet it is not to be extended further then his own person If the Reader would see into how great a strait the Papists are brought by this Argument let him reade our venerable and Reverend Prelate Bishop Mortons Appeal lib. 2. Cap 5. § 4. pag. 146 147. II. If Peter were the Bishop and it belonged to his successours to be so then Antioch where he is said to have sate before he is supposed to have sitten at Rome might challenge it as well and as warantably as they Neither can his death which they suppose to have been at Rome give that priviledge to Rome above Antioch or any other place more then the death of Christ priviledged Ierusalem which by the just judgment of God for the same cause was made an heap of stones III. If Peter were the Bishop of Rome and the Head of the Church and that this did belong to his successours at Rome yet it belongeth to his successours in Doctrine and not to his successors in place only considering that if the Church were builded upon Peter it was in respect of the Doctrine he taught and not of his person Now there have been some Popes Hereticks some Magicians and some in their words no better then Atheists as is proved by our Bishop Iewell and Bishop Morton in many places of his Appeal and therefore these were no successors to St. Peter in his doctrine and consequently not his successours at all Answ 6 Sixthly and Lastly we answer that Christ doth not in this place by Rock understand Peter but himself which Peter confessed Now because this is the very life marrow and sinewes of this objection we will proue it plainly and that I. By some of our Holy Martyres as for example First Iohn Husse saith That Christ in saying upon this Rock c. did not purpose to build the Church upon Peter but upon himself who is the true rock for as much as Iesus Christ is the only head and foundation of every Church and not Peter Fox pag. 610. resp ad artic 9. Secondly Sir Iohn Bortwike Knight condemned for the truth in Scotland anno 1540. thus declareth his mind As Abraham tooke his name of the multitude which should come of his seed so Peter was named of the Rocke but Abraham was not the multitude it selfe no more was Peter the Rocke for the Church should bee staied upon a weake foundation if Peter were the ground thereof who being amazed and overcome with the words of a little wench did so constantly deny Christ Fox 1260. II. By some of the Fathers who have expounded this place not of Peters person but of his faith built upon the true Rocke Iesus Christ Fides est Ecclesiae fundamentum Ambrose de incarnat Cap. 5. Petra est quisquis c. Every Disciple of Christ that drinketh of the spirituall Rocke is a Peter and a Rocke Origen Tract 1. in Matth. So Augustine by the Rocke here understands Christ s Super hanc Petram c. Vpon this Rocke Peter which thou confessest and upon this Rocke which thou acknowledgest when thou said Thou art Christ the Sonne of the immortall God upon this Rocke will I build my congregation that is upon my selfe the Sonne of the ever living God upon me will I build it and not upon thee Againe Aug. s Iohn 21. saith the Church cannot fall because it is founded upon the Rocke of the which Rocke or Petra Peter hath his name III. This may bee confirmed by this reason because Nomen Denominatum the name and the thing denominated cannot both bee spoken of one and the same thing For a stone and stony is not both one faith and a faithfull man are divers things as are also Grammar and a Grammarian Petra is the name from whence Petrus is derived or denominated and therefore the Papists grosly expound this place even as though a man should thus say Aristotle is a Logician and Logicke is the instrument of sciences therefore
blessed man because I. God by thus exercising of him shewes that hee loves him and II. The Divell by these strong assaults shewes that he fears maugre all his might hee shall loose him Secondly the other principall and particular cause why Christ was tempted was to shew the power of Christ in the victory and conquest of Sathan according to Saint Paul And having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it r Col. 2.15 that is in the Crosse It may here be asked What did Christ triumph Quest 7 over Answ I answer First over our sinnes and guiltinesse so that now sinne shall have no more dominion over us s Rom. 6.14 Secondly he triumphed over death O death I will be thy death O grave I will be thy destruction sayd the Prophet of Christ t Hosea 13.14 to whom the Apostle agrees in these words Christ hath abolished death and brought life and immortality to light u 2. Tim. 1.10 Thirdly hee triumphed over Sathan not onely in his resurrection but also in his temptations the Divell being alwayes put to the worst Hence wee see that the Divels could not goe into the Herd of swine untill Christ gave them leave thus also the unnamed Authour of the Hebrewes sayth That Christ came to destroy him that had the power of death that is the Divell x Heb. 2.14 and Saint Iohn y 1 Ioh. 3.8 testifieth that for this purpose the Sonne of God was manifested that hee might destroy the workes of the Divell And thus Christ triumphed over Sathan in this place § 4. Of the Divell Are all temptations from Sect. 4 the Divell Quest 1 I answer temptations are two fold viz. Answ First Divine whereby God tempts man Secondly Diabolicall whereby the Divell tempts man First there are Divine temptations whereby God tempts man How doth God tempt man Quest 2 I answer Answ God tempts and tryes two things in man viz. First his Faith whether hee be firme therein or not and this God doth by false Prophets false miracles false Apostles and persecutions Read for the proof◠hereof these place Deut. 13.3 Mat. 24.24 Secondly God tempts o◠tryes mans obedience whether he will continue in the service of the Lord or no Now this the Lord doth sometimes by grievous and heavy commands thus he tempts Abraham by that heart-wounding message every word whereof was a sword in his bowels Take thy sonne thy onely sonne Isaac whom thou lovest and goe offer him up unto me a Gen. 22.2.3 Thus the Lord tries Gideon whether he dare with onely three hundred men bid battle against the Host of the Midianites and the Amalekites b Iudg. 7.7 and thus he tempted Iob to see if he would continue in his integrity Secondly there are Diabolicall temptations Quest 3 whereby the Divell tries us How doth the Divell tempt man Answ I answer by these wayes and meanes First sometimes he calls the truth of Gods Precepts in question that wee might give the lesse credite thereunto and the more unto him And thus he tempted Evah Yee shall not dye at all but shall be like God c Gen. 3.4.5 knowing good and evill Secondly sometimes hee calls the truth of Gods promises and threatnings in question because often they that doe ill succeed well the Prophet gives us a president of this in the perverse Jewes Yee have said it is in vaine to serve the Lord and unprofitable to keepe his ordinances yea the proud are happy they that worke wickednesse are set up and they that tempt God are even delivered d Malach. 3.14.15 This is the divells malice thus to tempt us that so wee might the lesse care for or feare or regard either the consolations or comminations of the word Thirdly sometimes he makes the word of God seeme hard unto us that so although wee assent unto the truth of it yet we cannot consent unto the practise of it because it is displeasing to our nature or contrary to our disposition or requires more paines then we can endure to take and this made the Jewes cry out upon the doctrine of Christ because it was a hard saying not a false saying and they could not endure it not they could not lawfully obey it and therefore they reject both Doctor and Doctrine e Ioh. 6.60 Preacher and Sermon Fourthly sometimes the Divell teacheth us to abuse Scripture unto the patronage of impiety and thus he abuseth it himselfe in this Chapter labouring by the false alleadging of Scripture to perswade Christ to tempt Gods providence thus he teacheth others to abuse the parable of the talents unto Usury and those words the Sabbath was made for man unto the prophanation of the Sabbath arguing thus from thence It was made for man therefore if man have any occasions he may ride his journeyes or may buy and sell upon that day Fiftly somtimes the divell propounds the inticements of the world unto us thereby frequently bewitching and insnaring of us Sixtly sometimes he spurres forward the desires of our nature and flesh and enflames our appetites unto unlawfull lusts and delights Seventhly sometimes he urges the examples of wicked men unto us that thereby we might be the more emboldened to sinne by their president and paterne Lastly sometimes he tempts us by others exasperating the world against us by hatred or derision or contempt or persecution or wicked counsell or the like Vers 2 VERS 2. And when he had fasted fourty dayes and fourty nights he was afterwards an hungred Quest 1 Why did Christ fast Answ I answer in or for a double respect viz. first in regard of his office and calling which he was to undertake Secondly in respect of his temptation which he was to undergoe First Christ fasted in regard of his function which he was to undertake that he might bee the better prepared for it this reason is given by some but I omitt it because the text seemes to point at the next Secondly Christ fasted in regard of his temptation which he was to undergoe that he might be prepared thereunto How many sorts of fasts are there I answer five First there is a necessary fast when men abstaine because they have nothing Quest 2 to eate Secondly there is a naturall fast Answ this is a voluntary abstinence because a man is not hungry and this is occasioned two severall waies 1 from the naturall constitution of the body and thus Hippocrates saith senes faciliùs jejunant old men are easily perswaded to fast 2 from some sicknesse which hath taken away the appetite and made all meat loathsome unto the stomach Thirdly there is a civill fast which is two fold either 1 commanded by the Magistrate for some civill end as victory or the like thus Saul commands the people to fast untill night least otherwise they should have beene hindred from the pursuite of their enemies Or 2 this fast is undertaken without a command
unto us how doth Quest 5 he give counsell or advice unto us for no such thing appeares at all I answer Hee doth not come unto us Answ or perswade us visibly but by Instruments by his enticements which are either externall or internall First the Divell hath externall allurements to entice us by as for example one hath lost a Gold Ring or a Silver Spoone another hath his sonne sicke or his horse or hogge sick here the Divell perswades to goe unto a Witch who can helpe the sicke and restore the thing lost but let us remember that there is a God in Israel and therefore let us give our selves unto him and seeke ayd and succour of him and not from the Divell Secondly the Divell hath internall enticements to allure us viz. First our owne evill concupiscence so long as sinne is pleasing unto us and therefore let us fight against this lust which warres against our soule e 1 Pet. 2 1â— Secondly our owne wisedome for reason dictates and teaches many things unto us contrary unto Gods word yea often times those things which are not false principles but false consequences from true antecedents as for example the Sabbath was made for man therefore man may lawfully breake the Sabbath By lying we may helpe our brethren or save our selves from danger therefore it is lawfull to lye in such a case Usury is profitable for a Common-wealth therefore it is by no meanes to bee abolished Thus as Christ can bring light out of darknesse and good out of evill so the Divell can sucke evill from good and with the Spider change wholsome juice into mortall poyson Secondly Christ would not turne Stones into Bread because the counsell given was inconvenient and therefore though the thing in it selfe might have been done yet in regard of the circumstances it might become unlawfull Teaching us that that thing which is lawfull in generall may in the circumstances be unlawful It was lawfull for the Israelites to offer sacrifice unto God and yet some circumstances made their sacrifices execrable and abominable unto him f Esa 66.3 It was allowed also unto them by God Observ 2 to celebrate some feast dayes and yet some circumstances there were in the celebration of their feasts which made the Lord openly protest against them g Esa 1.13.14 Amos 5.21 It is lawfull for Christians to eate flesh but if it doe offend a weake brother it becomes unlawfull unto us to doe it if it be in our power or choyce to doe it or not to doe it Quest 6 How or by what meanes can lawfull things become unlawfull Answ Because even lawfull things are to bee moderated according to a three-fold rule and therefore when they erre from any of them they become unlawfull The first rule is faith wherein two things are required I. That the thing which is done bee good not a thing which is forbidden by the Law And II. that it be done well sincerely discreetly with a good intent c. The second rule is Charitie wee must not offend a brother for whom Christ died by that which we doe The third rule is decencie or comelinesse which is described by the holy Scriptures in three words The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comely h 1 Cor. 11 13. Judge you sayth the Apostle if it be comely for a woman to pray uncovered Wherein hee teacheth us to doe those things which becometh us and our profession we being called unto a holy calling i Eph. 5.3 and women must doe theâ— workes which become women professing the Gospell k 1 Tim. 2.10 And Titus must speake those things which become sound Doctrine l Tit. 2.1 which places teach us that wee must not onely doe those things which are good but also which are comely and beseeming us The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly or deâ—â—â—ly Let us walke decently as in the day a Rom. 13 23. and honestly towards them that are without b 1 Thess 4.12 The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently in order c 1 Cor. 14.40 for it is a cause of rejoycing unto the righteous to see this as Saint Paul said I reioyce beholding your order d Col. 2.5 And thus things lawfull in themselves may become unlawfull unto us if either first wee doe them not well for the manner of them but for some base or by end or if secondly we offend our brethren when we need not by any impulsive command or thirdly when we doe those things which are undecent uncomely disorderly or not beseeming our places or persons or professions And therefore it is not sufficient to say as some doe this is not a sinne for although it be not in the substance yet it may be so unto thee in regard of the circumstances thereof wherefore we must examine our actions by these three rules Faith Charity Decency First examine what thou dost by the rule of Faith and herein observe these two things An Bonum sit An Benè fiat First examine whether that which thou dost be good or not that out of thine own knowledge for nothing must be done with a doubting faith e Rom. 14.22.24 for that pollutes and defiles the conscience f 1 Cor. 8.7 And therefore remember if it be not certaine that thou maist lawfully do that which thou desirest it is most certain thou maist lawfully abstain from doing it as for example if thou be not certainly assured of the lawfulnes of Usury or of recreations upon the Sabbath day or of going to law with thy brother thou maist be assured that it is lawfull to abstain from these and therefore rather forbeare that which is certainely lawfull then doe that which is disputable controverted and consequently uncertainely lawfull Secondly examine whether that which thou dost bee well done or not And herein search into these two things I. In generall if thou dost it Sincerè with a sincere heart Deus remunerat adverbia g Bern. God doth not alwayes reward Bonum a thing which is good for the substance of it or good materially but alwayes bene that which is formally good done well and with a sincere heart If a Justice of Peace or a Judge upon the Bench execute Justice with anger or hatred or revenge it is bonum a good thing to execute just judgment but not bene thus to execute it If an hypocrite pray that hee may the better devour widowes houses this prayer shall not be rewarded because although to pray bee bonum yet thus to pray is not bene II. In particular examine if thou dost that which thou dost Securè safely to wit if thou dost not tempt God in the doing thereof by approching too neare the gates of sinne There are certaine cords of vanity which draw on iniquity as with cart-ropes h Esa 5.18 from which all ought to abstain
taken up by Sathan thinke not of the power of the devill but of the patience of Christ for in him is no weakenesse but patience and in the devill no power but pride who thought that he did this by his owne power because Christ did not resist him at all herein Sect. 2 § 2. Into the holy Citie What Citie was Quest 1 this Jerusalem Luke 4.9 Answ Why did not the Divell rather take him up Quest 2 into some high Cliffe or Rocke in the Defart Answ Because he despaired to prevaile against him or overcome him in a solitarie place and therefore now he will tempt him unto vaine-glory which men are more apt unto Quest 8 Was this Citie holy Answ I answer it was called the holy Citie but it was nothing lesse for it was at this time a most corrupt place Teaching us that the Church although she want not her spots Observ yet is called holy Why is the Church called holy when shee is Quest 4 polluted and stained First because shee is consecrated to holy uses Answ 1 the name of God is called upon there the Oracles of God are taught there d Rom. 3.2 and religion is professed there wherefore she is called holy e Dan. 9.24 Secondly because she ought to bee such the Answ 2 members of the Church should be holy as their Father is holy 1 Pet. 1.15 Thirdly because God accepts of our weake Answ 3 and imperfect obedience if so be it be sincere as though it were holy not imputing our sinnes and infirmities unto us VERS 6. And sayth unto him Vers 6 If thou bee the Sonne of God cast thy selfe downe for it is written he shall give his Angels charge concerning thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone § 1. If thou bee the Sonne of God Before verse 2. the Divell seemes to doubt whether Sect. 1 Christ were God or not and therefore that he may be the better resolved hee tempts Christ to turne stones into bread Now he tempts Christ to demonstrate unto others his Deitie by casting himselfe downe headlong as if hee would say I see thou art secure and safe and canst not be harmed because the Angels have the charge of thee to keepe thee but the inhabitants of Ierusalem know it not and therefore cast thy selfe headlong and wee will all without any further question beleeve that thou art the Sonne of God Where wee see before he tempted him unto Diffidencie and distrust and would have had Christ to make triall whether he were the Sonne of God or not now hee tempts him to Confidence and assurance the opposite of diffidence that because he is certainly the Sonne of God hee may therefore safely throw himselfe from the pinnacle for he cannot be endangered thereby Why doth Sathan allure us unto contraries Quest from diffidencie unto an unwarrantable confidence First not because hee is opposite unto himselfe Answ 1 but because hee endeavours one and the same thing by contrary meanes his craft more clearly shining forth hereby Secondly because vice is not onely opposite Answ 2 unto vertue but also unto the contrary vice Thirdly because often our mindes change which being observed by Sathan hee changeth Answ 3 his bait For first sometimes we delight in the vanities of youth and sometimes in the impieties of old age Secondly sometimes wee care not for our sinnes that is feare them not sometimes we are driven to despaire with the sight of them Thirdly sometimes wee neglect pietie and are carelesse of the practise of it sometimes we are puft up and grow proud of our performances Thus as Polypus for his owne advantage can take upon him the colour of a fish or of a rocke so this enemy of mankinde Polypus and Protens like can change himselfe into every shape and sute himselfe unto every disposition Sect. 2 § 2. For it is written The Papists object this place for the proofe of the necessity of humane traditions Object Heretikes and the Divell pretend Scripture for their errours and therefore we must not adhere onely unto the Scriptures but besides them we must have the traditions of the Church Answ We admit the antecedent but deny the consequent for when Sathan abuses Scripture that he may the better prevail against Christ our Saviour doth not forsake the word and flye unto Traditions but still useth this weapon untill hee have conquered his enemy the divell The divell objecting here it is written c. Christ doth not answer him Traditum est but Scriptum est it is written and not delivered by tradition And therefore by our Saviours example we are not to leave the Scriptures but cleave the more close unto them because the divell and wicked men abuse them It is written The Divell useth no Scripture Observ 1 that wee finde before this but now when hee findes himselfe wounded and driven backe with this weapon he labours to wrest it to his wicked purpose Teaching us that it is a divellish thing to defend sin by Scripture For First the divell doth not apply himself to the sense of that Scripture which he alleadgeth but wickedly wrests the words to his owne purpose Secondly he repaires not unto the Scripture untill he be so straightned that he knowes not how otherwise to unwind himselfe Thus oftentimes doe wicked men pervert the sense of the scripture when otherwise they cannot maintain their practises Thirdly to patronise and defend sinne by the word of God is to make God a patron and defender of sinne which is a monstrous impiety Quest 1 How can sinne be defended by the Scripture seeing it is a continued doctrine according to holinesse Answ It is easie to bee done by abusing wresting and corrupting of it as the Spider can draw and sucke poyson from the most sweet and Observ 2 wholesome Flowers Teaching us that satanicall men from the sacred fountaines of Scriptures can find out and invent arguments against religion because although they be the foundation of truth yet these men build straw and stubble upon them Wee are saved by grace said the blessed Apostle a Ephes 2.9 therefore we may sinne that grace may abound say these wicked ones b Rom. 6.1 2. Ex veris nil nisi verum from true propositions Quest 2 nothing can follow but a true conclusion how then can wicked men from this fountaine of truth draw arguments for the maintenance of errours Answ This may bee done three manner of wayes First falsò citando by corrupting and false citing of them and this is done one of these two waies either first Addendo by adding to the word of God as Evah said fortée lest perhaps ye die whereas God had said Morte morieris positively thou shalt die the death Thus the Pharisees adde unto the word of God the law saith thou shalt love thy neighbour therefore say they thou shalt hate thy enemy Or Secondly this is done Omittendo
into the Synagogue Answ 2 lest otherwise he should seeme to have fled the light or avoided the triall of what he taught or to have been ashamed of his Doctrine and those truthes which in his sermons he uttered Teaching Obser 2 us hereby that religion is openly to be professed and held forth thus Christ commands his Apostles what I tell you in darkenesse that speake you in light and what ye heare in the eare that preach ye upon the house top a Mat. 10.27 yea our Saviour being examined by Cajaphas answers I spake openly to the world I ever taught in the Synagogue and in the Temple whether the Iewes alwaies resort and in secret have I said nothing b Iohn 18.20 And therefore both by our Saviours precept and practise the word is not to bee preached in corners and unlawfull conventicles but publikely in the temple so long as the profession and preaching thereof is not persecuted truth blusheth not neither seeketh corners but religion is truth because Christ is truth c Iohn 14.6 yea againe hee feareth not man that truely feareth God d Iohn 12 42. and therefore those that are called by God unto the worke of the Ministerie must boldly preach the word of God not fearing the frowne or anger of any What may we thinke of the meetings and secret Quest 4 assemblies of the Anabaptists and Familists They are neither to be liked nor allowed of Answer for first truth seekes no corners as they doe and therefore their desire of secrecy and privacy doth argue falshood and errour in their opinions nocte latent mendae in the darke grosse faults are not perceived and therefore those that doe evill hate the light lest their evill should be made manifest whereas the truth refuseth not to be tryed by the light Secondly their love of private assemblies and contempt of publike doth at the best arâ—â—â— one of the worst vices and first sinnes that is pride they hereby preferring their owne tenets opinions doctrines assemblies yea persons before all others And therefore these as both proud and erronious we justly reject Obiect 1 The Fathers in time past had their private meetings and assemblies yea sometimes in desarts and in mountaines and in dens and caves of the earth Heb. 11.38 for which they are commended and rewarded by God verse 39. and therefore this practise is not to be thus taxed as proud and erroneous Answ 1 First the reason is not alike betweene them and these for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruell persecution when neither preachers nor professors escaped the fire and therefore like Elias that fled for his life they were inforced to hide themselves and privately to enjoy those comforts and discharge those duties and exercises of religion which they could not publikely be suffered to doe But the Anabaptists and Familists may enjoy the reading and preaching of the word and the benefits of Sacraments and the assemblies of the Saints and be made partakers of the prayers of the congregation and will not Obiect 2 But the Fathers in the primitive and former times had their private meetings when there was no persecution in those places wherein they lived and therefore this practise is warranted by antiquity Answ 1 First I might answer that the Ancient practise is not our president in all things but in this place I will not because this custome of theirs is worthy of imitation Answ 2 Secondly the Fathers in those first times and afterwards did desire a double comfort and solace viz. First the unity of the hearts of the faithfull and members of the true Church which they truely thought would soonest bee acquired and obtained by their mutuall prayers conversings and private societies Secondly which was the chiefe thing they desired the worship and service of God and delighted in those exercises of religion whereby God was glorified and served but they never neglected the publique worship or going to the publike places of worship when they might without danger of persecution which these Separatists doe neither did they hide or palliate their religion as these also doe who professe their religion onely in corners and obscurity Quest 5 He taught in their Synagogues Why doth Christ teach and preach in a corrupt Synagogue For as the Galileans were a mixt people so their religion and worship was mixed as was that of the Samaritans as is largely declared 2 King 17.32.34.41 where we read that they both worshipped God as the Levites taught them and served their Idols as their owne Priests taught them Because the place was dedicated unto God Answ and set a part for the reading of the law therefore Christ regards not what is outwardly amisse or their abuse of the place but useth it well according to its true institution Teaching us that wee must not abstaine from good and religious Obser 3 worship for some circumstances which are amisse Christ and his Apostles never refused that we reade off to goe into any Synagogue to preach though never so much abused by others yea the Apostles preach in Solomons porch a Acts 3.11 and 5.12 yea preach and pray by a rivers side Acts 16.13.14 yea in Athens Paul neither refuses to dispute in their Synagogues nor in the market place Acts 17.17 nor to preach upon Mars hit hill verse 22. And that because the true zeale of the preaching of the word and of the worship of God will not be quenched or hindred by small impediments no not by any that is not sinfull or prohibited either directly or by a necessary consequent Paul would rather have the word to be preached through strife and contention then not at all Phil. 1. yea rather then that should be letted Timothie is willed to be circumcised Quest 6 What shall we thinke of those that give over the preaching of the word forsake their high callings onely for ceremonies not onely Anabaptists and Separatists but divers others Answ I answer fiâ—st whatsoever is commanded by superiors which is evill and sinne in it selfe is not to be done thou must die rather for evill must not be done that good may come of it b Rom. 3.8 And therefore before thou give over thy calling thou must consider whether those things enjoyned be sinne or no Secondly if the things injoyned be not sinne but inconvenient then distinguish betweene him that commands it and thy selfe Judge not him for that belongs unto God but looke unto thine owne part and give not over the care of thy flocke or thy preaching for a garment or seeming inconvenience onely which is imposed upon thee by command Thirdly I judge no man but my selfe but let all those judge themselves that for these outward laudable and ancient â—â—ceremonies of our Church give over their callings whether they want true zeale or not or whether they more respect themselves then they doe the preaching of the word of God remembring
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert
not the whole Law as of swearing vers 33. unto 38. Thirdly it was not given unto them as of revenge vers 38. unto 43. Directly by adding unto the Law as of love and hatred vers 43. c. unto the end of the chapter Second is of the practice of piety where Christ followes a double method namely First hee condemns the evill examples of hypocrites in Almes-giving chap. 6.1 unto vers 5. Prayer where he blames in them two things Boasting 6.5.6 Battologie 6.7 unto 16. Fasting 6.16 unto vers 19. Secondly he layes down the good precepts which are to be observed viz. First wordly care is to be avoided 6.19 c. unto the end Secondly our brethren are not to be judged 7.1 unto vers 6. Thirdly holy things are not to be prophaned 7.6 Fourthly prayer is confidently to be made 7.7 unto vers 13. Fifthly holines is industriously to be followed 7.13 unto 24. The generall Tractate concerning the law hath 3. parts to wit the Proposition which is partly Negative wherein may be observed The phrase Thinke not yee The thing that I am come to destroy the law Affirmative wherein are two things The affirmation Not to destroy but to fulfil The confirmation where two things are observeable The phrase of asseveration verily The certainty wher are The time until heaven c. The universality Not one jot which is meant of precepts Al shal be fulfilled which is meant of punishmēts Generall conclusion unto all men whosoever shall Breake vers 19 Keepe vers 19 Particular application unto the Apostles vers 20. Sect. 1 § 1. I came not to destroy the Law c. Wee have in these words two things to observe The occasion of them The scope wherein there is two parts the First Negative wherein are The phrase The thing it selfe Second Affirmative Quest First why and upon what occasion doth Christ speake these words Answ 1 First to confute the Pharisees who might have accused him first for an Innovator Secondly for a Doctour of liberty because many did suspect that he was contrary to the Law Both by his Doctrine because 1. he taught not as the Scribes q Math. 7.29 2. He condemned their traditions Math. 15 9. c. and chap. 23. 3. The legall lotions and purifications and ceremonies he contemned and despised Math. 15.2 And therefore by these things they thought that he was no friend unto the Law Conversation because first he was very seldome amongst the Pharisees and Princes of the Jewes Secondly often amongst the Publicans and Harlots Answ 2 Secondly these words were here added by Christ to confirme the Doctrine which he had a little before taught unto his Apostles For they might now have objected unto Christ What necessity is there to let our light shine before men if now thou put an end to the old law To this our Saviour answers I ca◠not to destroy the law in which answer he implies two things viz. First that he was no Innovator neither went about to bring in any new thing but only to fulfill those things which were fore-told by Moses and the Prophets r Luk. 24.27.44 Secondly that hee went not about to loose the raines of liberty by making void any part of the morall Law And therfore the Ministers of the Word should so preach that it may appeare they neither 1. affect novelties for there is no new thing in the true observation of the Law Nor 2. give any liberty or leave to sinne or licentiousnesse at all § 2. Secondly we now consider the phrase Sect. 2 here used by our Saviour Thinke not yee with your selves Quest 1 When doth Christ use this phrase of speech and why here Answ It is not an usuall speech with Christ but used by him onely when and where he condemnes the opinions of others Thus hee speakes unto the Jewes Thinke not yee that I will accuse you to the Father ſ John 5.45 And thus Saint Paul speakes unto the Corinthians Let no man thinke me a foole t 2 Cor. 11.16 And so in this verse Thinke not ye that I come to destroy the Law c. As if our Saviour would say I know that there are many foolish opinions broached against the Law of God but Nevos putate Think not you c. In which phrase he implyes that amongst men there are many things held amisse concerning the Law of God Quest 2 What errours have beene set a foot about the Law Answ 1 First some have rejected and condemned all Scripture whatsoever as the Mirabiliarii the Enthusiastes and the Anabaptists Danaeus de Haeres Answ 2 Secondly some reject the old Testament the Law and the Prophets because to them they seeme contrary to the Gospel thus the Cerdonians Danaeus 62. and the Marcionites who condemne the whole Old Testament Danaeus 66. as doe also the Appellites 69. and the Severians Tacians and Manichees Danaeus 71. Answ 3 Thirdly some slight the Decalogue or ten Commandements thus did Simon Magus Danaeus ex Epiphanio and the Cainani Danaeus 55. and the Manichees who call it a killing Letter Senensis 78.2 c. yea an unjust and cruell Law Senens 452.2 c. Answ 4 Fourthly some wholly neglect the workes of piety commanded in the Law and for this cause have hated the law because it requires holinesse thus the Origenists reject all the Books both of the Old and New Testament which reprove and condemne filthinesse and uncleannesse Danaeus 115. thus the Montanists slight the Law because they would have none compelled to live well Danaeus 194. And some have given reasons for the strengthning of this opinion namely first because the soule is not polluted by sinne but onely the body thus the Simonians and the Gnosticks Danaeus 6. Secondly because we are saved by grace and therefore it is lawfull to sinne if so be wee doe but beleeve Rom. 6.1 thus the Basilidians and Gnosticks and Simon Magus and Saturnians and Manichees and Aetians and Eunomians and hence the Corpocratians taught uncleanenesse and the Valentinians derided all goodnesse Now lest some should thinke that I revive and give new life to old forgotten and forsaken Heresies it will not be amisse to observe in a word that there are many such as these even at this day who thinke it is lawfull for them to sinne because where there is no Law there is no sin Rom. 4.15 and therefore they reject the Law Senens 79. The Libertines teach that all sins are lawfull and therefore they plainly reject the Old Testament Prateolus ex Lindano 254. è Calvino contra libertinos Teaching us that the wisdome and opinions of the flesh doe easily oppose themselves to the Law and Commandements of God Observ Why is carnall wisedome so prone to contradict Quest 3 the pure and holy Law of God First because it is not subject to the will of Answ 1 God and therefore doth oppose it The carnall minde is enmity against God for it is not subject to the
Law of God neither indeed can bee Rom. 8.7 Secondly because the Commandements of Answ 2 God are grievous to a corrupt and polluted heart which cannot cease to sinne And therefore doth oppose them § 3. I came not to destroy the Law Sect. 3 The Jewes object this place to prove that the Object 1 Law shall not be abrogated when the Messiah comes thus The Christians say that Christ was the true Messias and yet he both obeyed and fulfilled the Law himselfe and both by example and Doctrine did move others also to the obedience thereof In this verse he saith I came not to destroy the Law but to fulfill it and afterwards vers 19. he saith Whosoever shall breake one of these least Commandements and shall teach men so to doe he shall be called the least in the kingdome of Heaven And therefore say the Jewes that both by the words and deedes of Christ it evidently appeares that the Mosaicall Law shall not cease or be abrogated That we may truely see how Christ fulfilled the Law and the Prophets Answ we must remember that in the Law and Prophets were principally contained five things namely things morall ceremoniall judiciall Sacramentall and promises and threatnings First in the law and Prophets there are Morall things to wit the ten Commandements which are necessarily to bee obeyed unto salvation by all those who are of yeares of discretion and therefore were not to cease at the comming of Christ nor to bee abolished by him but fulfilled Secondly in the law and Prophets there were Judiciall things as an eye for an eye a tooth for a tooth and divers the like in these there was judgement without mercy and therefore they were to bee mitigated and allayed by the sweetnesse of mercy at the comming of the Messiah Thirdly in the Law and Prophets there were Ceremoniall things to wit all the sacrifices and many more which being but figures of things to come were to vanish when Christ unto whom they all pointed came into the flesh now even these Christ did obey fulfil literally until the determinate time of their cessation and then by himselfe and his Apostles did reduce them unto a spirituall and mysticall sense Fourthly in the law and Prophets there were Sacramentall things as circumcision the Paschall Lambe and the red Heifer these were figures of Christs suffering death and blood-shed and therefore were necessarily to cease when Christ came And these were fulfilled by him in his death and suffering Fiftly in the law and Prophets there were Promises of the comming of the Messias and withall of the conversion of the Gentiles of remission of sinnes and eternall salvation and these our Saviour perfectly fulfilled t Galatinus lib. 11. cap. 2. fol. 400. The Manichees as was said before rejecting the law of God and the Old Testament are urged by Saint Augustine to give over their opinion considering what our blessed Evangelist hath positively avouched in this verse why doe yee not O Manichees receive the law saith the Father and the Prophets which Christ came to fulfill Here Faustus in the behalfe of them all takes the quarell in hand disputing thus Object 2 First none make mention of this saying but onely Matthew who followed Christ when he came downe from the mount and was called to bee an Apostle after this Sermon was preached namely Chap. 9.9 but Saint Iohn saith nothing of it who was alwayes with him Answ Hereunto Augustine answers that though Matthew heard it not from Christ upon the Mount yet hee might either heare it from his owne mouth at some other time or hee might heare it from Iohn who was present Object 3 Secondly Faustus objects againe this Gospell was not written by Matthew but by some other for of Matthew it is written in the third person Hee seeth a man sitting at the receit of custome whose name was Matthew Mat. 9.9 Answ Hereunto Augustine answers that by the same argument Faustus may as well conclude that Saint Iohn writ not his Gospell for he speaketh of himselfe saying Peter turned him about saw the other Disciple whom Iesus loved Object 4 Thirdly Faustus objects to beleeve the new Testament is nothing else but to acknowledge the disanulling of the old and therfore the law is not now to be observed Answ In the old Testament were figures which must needs cease when the things figured out are present and even herein are the Law and Prophets fulfilled in which it is written that God would give a new Testament Ieremiah 31.31 Fourthly when a Jew shall aske thee saith Object 5 Faustus why thou dost not keepe the precepts of the Law which Christ came not to dissolve thou either 1. must confesse this verse to be false or 2. deny thy selfe to bee Christs Disciple or 3. yeeld to observe the ceremonies still The faithfull saith Augustine doe keepe the Law and the Prophets when truely cordially Answer and unfainedly they love God and their neighbour and as for figures and ceremonies they know that things shadowed out by them are now fulfilled in Christ August contra Faust lib. 19. Cap. 7. How is the Law destroyed because our Saviour Quest 1 saith here he came not to destroy the Law First the Law is destroyed Malè explicando Answ 1 by a wrong interpretation thereof and thus Christ gives the true sense of the Law and refutes the impious expositions of the Scribes and Pharisees vers 21. c. Secondly the Law is dissolved Malè explendo Answ 2 by a false fulfilling and accomplishing thereof And thus Christ doth not teach that obedience unto the Law is to bee neglected but rather urgeth it Either by the comming of Christ the Law is Object 6 destroyed or else the Scripture is contrary to it selfe but the latter is false therefore the former is true The necessity of the connexion is proved thus Saint Paul urgeth first that by the workes of the law wee cannot be justified Rom. 3.20.21 and Gal. 2.16 and Rom. 4.14.15 Secondly that it is impossible for the law to save us Rom. 8.3 Gal. 3.21 Thirdly that wee are not now under a pedagogue Gal. 3.24.25 that is not under the law but under grace Rom. 6.14 we being dead unto the law Romans 7.4 Galat. 2.19 First the ceremoniall law is abolished for that Answ 1 was our pedagogue unto Christ daies and meats and moneths and feasts and ordinances and circumcision were but shadowes of things to come and therefore the substance and thing typified being come the types and shadowes vanish out of sight Read Heb. 10.1 Gal. 5.2 and 4.10 and Ephes 2.15 Colos 2 16. Answ 2 Secondly in the Morall law we may observe the Condition which is either of Death which is Malediction and a curse and this Christ tooke away in his crosse and abolished it as appeares by these places 2 Cor. 3.7 Gal. 3.10.13 Deut. 27.26 and 1 Cor. 15.56 Life which is Justification and this also is abrogated Rom. 3.20 Gal. 2.16 and
becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.
one of these Cōmandements he doth by and by adde Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee cannot enter into the kingdome of heaven signifying hereby that this righteousnesse of the law did farre exceede and excell that righteousnesse which the Pharises did exercise and commend as most perfect Secondly the reason why the Cardinall perswades Answ 2 himselfe that this is an Evangelicall promise is because it comprehends the Kingdome of heaven But this is nothing for by the kingdome of heaven is meant life eternall as all grant And life eternall was propounded and promised to legall righteousnesse as the Papists themselves confesse Wherefore what should hinder why wee may not say that the kingdome of heaven is propounded and promised to legall righteousnesse I confesse that this kingdome is in some sort proper to the Gospel namely in a double regard First because the plaine and direct name is in the Gospel not in the law this phrase The kingdome of heaven being frequent in the New Testament but not found in the Old Secondly because this kingdome of heaven is obtained by the Gospel not by the law Now if these two regards should make the kingdome of heaven not to belong unto the law the same would make life eternall not to belong unto the law which is absurd Thirdly although wee should grant that this Answ 3 is an Evangelicall promise not a legall yet the argument is idle because it doth not prove the antecedent condition of workes which is the thing in question but the consequent that is that good workes doe not goe before as meritorious causes of justification and salvation but followe after as fruits of sanctification Fourthly the last words of the Jesuites objection Answ 4 are as false as the rest for this consequent righteousnesse is not placed in a perfect observation of the Commandements of God for this would destroy the remission of sinnes If wee could perfectly fulfill the law then wee needed no pardon but this is grossely absurd and false as shall else-where be shewed y Chamier tom fol. 521. de neces oper lib. 15. cap. 5. Sect. 3. 4. 5. 6. § 2. Your except your righteousnesse c. Why doth our Saviour adde this word Your Because righteousnesse is not acceptable before God except it be Ours we cannot bee helped by another mans righteousnesse but every Sect. 2 one must be saved by his owne faith Rom. 10. How then are wee saved by the merits of Quest 1 Christ Answ Because they are Ours as appeares thus Answ first Quest 2 they were done for us Christ fulfilled the law and performed whatsoever his father required of him and that for us Secondly faith applies Christs active and passive obedience to us yea Christ himselfe unto us and with him all things z Rom. 8 3◠Thirdly faith purgeth and sanctifieth or leadeth unto puritie and sanctitie thus saith the Apostle God put no difference betwixt us and them purging and purifying our hearts by faith a Acts 15.9 and Saint Iohn saith hee that hopes to be saved by Christ will purge himselfe even as hee is pure b 1 Iohn 3.3 And thus the righteousnesse of Christ is imputed unto us and applied unto us and so made Ours Quest 3 What may wee thinke of Supererogatory merits and Church treasure doth not that availe others and please God yea satisfie his justice in the behalfe of others Answ This is false and ridiculous For first a man cannot save his owne soule by his owne workes much lesse then save his brother by his overplus Secondly no man can doe more then hee ought to doe for himselfe and therefore none can have any overplus of workes wherby others may be bettered Thirdly the Scripture plainely affirmes that to redeeme a brother from death or to save a soule is too great a worke for man and must be left wholy unto the Lord who onely can doe it and therefore although a man could satisfie for himselfe yet hee could not for another by his merite Quest 4 The Papists here demand why our brothers merits may not as well be applied unto us as the merits of Christ are Answ 1 First this is little better then blasphemy thus to compare God and man together for God owes nothing unto man and therefore may give communicate unto him what he pleases but every mans owes all he can doe and more unto God and therefore hath no good workes or merits to impart unto his brother Answ 2 Secondly Faith apprehends the merits of Christ and makes it ours but what faith can we have in our brothers workes or merits faith is built upon the promises but where have wee any promise that by other mens workes of supererogation we shall be saved A Papist with his mony may buy of the Priests some of this Church treasure but he can never by faith enformed and founded upon the word of God be assured that it will availe him at all Answ 3 Thirdly Christ was given unto us for a Mediator now how injurious is it to the office of Christ to make our brother our Mediatour unto God that he would accept the overplus of their merits for us Sect. 3 § 3. Righteousnesse except your righteousnesse This place is alleadged by one of the present pillers of our Church against Popish equivocation Argum. That doctrine which is lesse honest then the doctrine of Pagans is intollerable among Christians But Jesuiticall equivocating is lesse honest then the doctrine of Infidels and Pagans Therefore ought to bee esteemed abhominable among Christians The Major proposition is taught by our Saviour in this verse Except your righteousnesse doe exceede c. shewing where there is more knowledge of Christ there the profession must be more honest And Saint Paul saith expressly There is such fornication among you as is not among the heathen c 1 Cor. 5.1 Concluding that it is blasphemy against God for a Christian to bee more vile in life then a Pagan The Minor is proved from the Jesuit Eman. Sà Ies Aphor. Tit. Iuramentum who telleth us that some of the Papists hold that a prisoner unjustly detained in prison if upon his oath he be licenced to goe forth is bound according to his oath to returne againe except hee bee absolved from his oath by a Bishop This is an oath without equivocation but our Equivocators thinke their equivocation in making an oath better and of more power then any Bishop to free them from perjurie in an oath esteeming it as good as no oath wherein they use their Reservation when as yet the very infidels in respect of their naturall knowledge of God kept better fidelity among men If any desire an example or further proofe of this I referre him to Bishop Mortons confutation of Equivocation Chap. 17. part 3. fol. 89. Sect. 4 § 4. Except your righteousnesse exceede the righteousnesse c. Quest 1 What doth our Saviour condemne in the Pharisees
Antiquity is not alwayes true it may bee said of Old and yet bee false Tertullian saith Quod antiquissimum verissimum Quest 2 that which is most ancient is most true And the Prophet directed by the Spirit of God commands us To seeke and aske for the old pathes where is the good way and walke therin m Ier. 6 16. How then doe we say that Antiquitie is not true We must distinguish betweene a double Antiquity namely Prima the first or Antiquissimum and this we grant according to Tertullian to be verissimum Answ for what is most ancient is most true Secunda the second and this is oftentimes false for thus wee may prove murder from Caine Drunkennesse from Noah ancient religions of the Heathens which were full of superstition yea sacrifices of humane flesh all which are of great antiquity And therefore our Saviour urgeth the Jewes to looke ad primam to the first Antiquity from the beginning it was not thus Matth. 19.8 Quest 3 Why may wee not assent unto Antiquitie although it be not most ancient Answ 1 First because at the best they are but humane authorities and therefore being subject to error we must be very wary how wee subscribe unto them this the Lord admonisheth his people of in these words What is the chaffe to the wheate where the Word of God is compared to wheate and the words or writings of men to chaffe Answ 2 Secondly because truth hath beene revealed unto the world by little and little and not all truths of old time and therefore neither every ancient opinion is true nor every recent tenet false as wee may see by an example or two The Apostle saith The God of this world hath blinded their eyes n 2 Cor. 4.4 Irenaeus Tertullian Augustine yea all before Hierome understood this of the Lord who is blessed for ever but Hierome expounds it of the Divell who is accursed for ever Now the first interpretation is more ancient but the second is more true as all expositors doe now acknowledge Moses saith o Gen. 6.2 The sonnes of God saw the daughters of men that they were faire c. Iustine Origen Tertullian Philo Iosephus and divers others understood this of the sinne and fall of the Angels but now all agree that by the sonnes of God are meant not the Angels but the posterity of Seth who married with daughters of the posterity of Cain Here also the first opinion is more ancient but the second more true It was a common errour maintained by all before Augustines time that the Angels were created long before the world and he holding that they were created within the six dayes it was called inventum Augustini And yet hee which was later spake more true than those who were long before him Answ 3 Thirdly many of the ancient Fathers were Heretickes and therefore Antiquitie is not alwayes to be assented unto Tertullian and Cyprian were Montanists wherefore Hierome calls them Haeresiarcha Arch-heretickes Irenaeus Iustinus Papias Tertullian Lactantius were Ghiliasts Origen in many things so faulty that although he often doth hit the marke yet where he misseth none roves so far or erres so grossely as he doth In libris doctorum inveniuntur prava Anselmus In the writings of the Ancients are many slips Dum errorem destruunt in alterum incidunt Senensis While the Fathers laboured to avoid one errour they often fell into another Fourthly the ancient Fathers would not Answ 4 have us embrace their opinions except we finde them consonant unto the holy Scriptures And therefore without this tryall Antiquity is not to be our rule Nolo authoritatem meam sequaris Angust epist 112. ad Paulin. I would not have thee to follow my directions or to build thy faith upon my opinions Solis Scripturis canonicis hanc authoritatem timorem c. August epist. 19. but onely respect the authority of the Canonicall Scriptures and regulate both thy opinions and practise thereby May we not build our faith upon the ancient Quest 4 Fathers First the Papists sometimes say absolutely Answ 1 yes thus one of them Greg. a Valent. tom 3. pag. 291. d saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another Brist Mot. 14. cries out what the Fathers beleeved I beleeve what they held I hold what they taught I teach what they preached I preach Secondly some of the Papists are not so lavish Answ 2 as these but limit their answer thus that which all the Fathers deliver with one consent is infallibly true and a sure Rocke for us to build our faith upon This seemes reasonable if it were not a stale to deceive us and a meere jugling tricke to bleare our eyes for wee must know what they meane when they say All the Doctors or the Fathers consenting in one are to be assented unto The meaning whereof is not that they know the judgement of all at any time unlesse it be very rare but this is it p Greg. 4 Valent. tom 3. f. 290. They are to be counted All the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here wee see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it commeth to scanning they have no hope so much as to finde this consent of all but referre it to their owne discretion wisely to judge by circumstances who are all and what the consent is Another brave device of theirs is to give soveraigne authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this clearly confirmed let him repaire to White his way to the true Church fol. 328. § 11. Thirdly some Papists of as good credit as the former answer this question negatively that they care not what the Fathers say neither doth their authoritie move them at all and therefore they will be sure not to build their faith upon them here first they speake of the workes and writings of the Fathers in generall thus Marsilius q Def. p. 413. saith He will receive whatsoever they bring consonant to the Scripture but what they bring dissonant from it he will reject upon the authority of the Scripture whereto he will leane Turrecremata saith r In c. Sancta Romana d. 15. n. 12. The writings of the Fathers binde us not to beleeve them in all their opinions but we may lawfully contradict them where they speak against the Scripture or
and abused me and knowes what I have against him and yet will not come and seeke reconciliation and attonement And therefore in love unto his soule I must stoope unto him and desire betwixt us mutuall and Christian love that so I may pluck him as a brand out of the fire or else his obstinacie will at last bring him to eternall misery Obie 11 Some may object here I have done no wrong unto him but he unto me And therefore why should I seeke unto him Answ 1 First it may bee thou art part in fault and although the first wrong came from him yet perhaps it was occasioned by thy provocations And therefore as halfe faulty thou shouldest seeke reconciliation Answ 2 Secondly although the wrong came wholy from thy brother and not at all from thy selfe yet if thou be provoked incensed or disquieted in thy mind by reason of the injury offered then it is requisite that thou shouldst sue for peace though thy brother will not because otherwise the Spirit of God who will not abide in a wrathfull or angry or revengfull soule depart from thee Now consider whither thou hadst rather loose the company and fellowship of that ever blessed Comforter by not seeking unto thy brother or retaine his presence in thy soule by submitting thy selfe to sue for reconciliation at the hands of him who hath injured and wronged thee Answ 3 Thirdly although thou be not moved or incensed against thy brother for the wrong done unto thee yet it is fit for thee to desire reconciliation at thy brothers hands And there is nothing hinders thee from it except it bee thy pride lofty mind or stout stomacke which are things not to bee commended or connived at or allowed or given way unto by Christians but rather to be withstood and striven against Fourthly to bee reconciled one unto another Answ 4 is a good worke and therefore though thy brother bee backward in seeking it who hath done the wrong unto thee yet thou must not neglect it because reconciliation is a Christian duty which God requires of thee as well as him And therefore strive to outstrip him for it will bee the greater praise and commendation unto thee Fiftly because this onely is commended and rewarded by God Si confessus ubi offendists quid Answ 5 meritus veniam solam At si humilies te ubi tuipse laesus veniam praemium x Chrys imperfect If thou have offended thy brother and confesse thy fault unto him what dost thou deserve onely pardon from thy brother If thou be wronged and art content to pardon thy brother and to be reconciled unto him when hee acknowledgeth his offence unto thee and desireth pardon and reconciliation from thee what dost thou deserve the praise of men If thou bee unjustly injured by thy brother and as soone as thou knowest the offence and the offender thou runne unto him desiring that the bond of love may not bee broken betwixt you but that you may bee one in Christian love what deservest thou or what shalt thou have praise pardon and a reward from God the Lord will commend thee whose praise is better then the praise of men The Lord wil pardon thy offences unto thee because so freely for his sake thou forgavest others The Lord will reward thee with eternall honour and glory VERS 24. Vers 24 Leave there thy gift before the Altar and goe thy way first be reconciled unto thy brother and then come and offer thy gift § 1. Leave there thy gift before the Altar c. Sect. 1 Why must not the sacrifice bee offered untill Quest 1 the parties be reconciled Is it not better first to discharge our duty towards God and then to be reconciled to our brother First as we must give no place to anger Ephes Answ 1 4.26 so Christ will permit no time for the retaining of it we must not harbour anger in our heart for so long a space as wee might offer up a sacrifice unto God but as soone as ever we remember our brother to have any thing against us presently goe and be reconciled unto him Secondly Christ gives this charge that thereby Answ 2 he might commend Christian love and unity unto us yea also shew us how highly hee loves this mutuall charity We must rather dispense with the externall worship of God then leave jarres and dissensions unreconciled that is of the two this must first bee performed according to Christs doctrine in this verse Thirdly our Saviour prescribes this injunctioÌ„ Answ 3 that he might shewe the necessity of reconciliation no sacrifice without that being pleasing or acceptable unto God Teaching us hereby Observ that reconciliation with our brethren is the very soule of sacrifices without which nothing is delightfull in the nostrils of the Lord. Are the workes of the second Table to bee Quest 2 preferred before those of the first No if the workes of the first bee true Answ but they can never bee true without those of the second Why doe not the exercises of religion Quest 3 please God when they are performed by him who is not at peace with his brother First because such duties doe not proceede Answ 1 from the love of God That which doth not proceede from the love of God the Lord likes not but the exercises of religion which are performed by him who is not at peace or in charity with his brother doe not proceede from the love of God Ergo. This Saint Iohn confirmes in these words He that saith he loves God and hates his brother is a lyer for how can hee love God whom hee hath not seene and hate his brother whom he hath seene y 1 Iohn 4.20 Secondly such duties are no better theÌ„ corrupt bribes whereby we think so to bleare and blinde Answ 2 the eyes of the Lord that he shal not see the injuries and wrongs we have done unto our brethren And therefore they never shall be gratefull or pleasing unto him Answ 3 Thirdly the excercises of religion performed by him who hath injured his brother and not satisfied him nor hath beene reconciled unto him cannot bee acceptable unto the Lord because the cries and complaints of his brother whom he hath offended doth stimulate and provoke the anger of God against him Nil prodest orare dum unus orat pro te alter contra z Chrys impâ—rf what doth thy prayers availe thee when one prayes for thee another against thee Answ 4 Fourthly onely Christian love commends our workes unto God and therefore in whom that is wanting nothing is pleasing a 1 Cor. 13.1.2 Quest 4 Whether is it lawfull to offer sacrifices unto God of our substance that is to dedicate and consecrate some part of our estates unto pious uses Answ 1 First certainely it is Si de bene partis if it bee a portion of well got goods If God hath blessed thee in thy honest calling lawfully discharged it is then lawfull for
not sufficient to teach the truth in some things except we doe it in all Answ 1 First because the truth is but one and therefore the whole truth is to bee knowne As in obedience the whole law is to be performed or else wee are guiltie of the breach of all the Commandements r Iam. 2.10 So the Catholike faith is to bee kept whole and undefiâ—ed or wee cannot bee saved Athanasius in his Creede And therefore the whole truth and doctrine of religion should bee taught Hence Moses is commended because hee spake unto the children of Israel according to all that the Lord had given him in Commandement to say unto them Å¿ Deut. 1.3 And so Paul appeales unto the people that they know how that hee kept backe nothing from them But taught unto them all the will of the Lord. t Act. 20.26 Secondly truth should not be mingled with Answ 2 falshood or lying for they are like the Jron and the Clay that will not cleave together Daniel 2 43. And therefore saith Saint Paul I speake the truth in the Lord I lye not Rom. 9.1 Because all Ministers should bee carefull to avoide all lying and teach nothing but the truth and the whole truth unto their people Thirdly because it is the subtletic and the Answ 3 craft of the Divell to hide and conceale lyes under some truthes Thus Sathan by keeping backe part of the truth would have perswaded Christ that hee might lawfully have cast himselfe from the top of the Pinacle u Matth. 4 6. Thus the Pharisees say Christ blasphemes because hee makes himselfe equall with God v Ioh. 10.33 and undertakes to forgive sinnes which none but God can doe w Mar. 2.7 hiding untruthes under veritie Christ being God as well as man and therefore might pardon sinnes and without robbing of God make himselfe equall with him And therefore if we desire not to erre we must labour to know the whole truth of God in things necessarie unto salvation Quest 3 Is every truth profitable to be taught Answ 1 First oftentimes some truthes are lesse profitably taught in things De facto Answ 2 Secondly in hard and difficult things the teaching of the truth is sometimes lesse profitable and therefore those things which are more hardly understood should bee more rarely taught Yea hence Saint Paul would not have the Romans to receive him who was weake in faith unto doubtfull disputations Romans 14.1 Answ 3 Thirdly there are many nice and curious questions which being not necessarie unto salvation are lesse profitable to be taught Answ 4 Fourthly but those fundamentall truthes which are necessarie to bee knowne and beleeved and practised are profitable for us and those must bee taught one after another that so wee may adde line unto line and precept unto precept getting now a little and then a little untill we come to the perfect measure of perfect men in Jesus Christ Secondly Christ reproves and blames the Scribes and Pharisees because they taxe the more grosse sinnes but see not the inferiour Quest 4 Whence comes it that the carnall man can condemne the greater and more criminall sinnes of the world and land as the corrupt Scribes and Pharisees doe here Answ 1 First because the light of nature teacheth this for those things which the Law of God forbids as sinne the law of nature condemnes as vice Answ 2 Secondly the very tradition of Religion and practise of Morall honestie amongst men teacheth them to condemne grosse and enormious sinnes Answ 3 Thirdly the frequent and daily preaching of the Word in these places doth disswade us from sensible sinnes and teacheth us to condemn outward evill actions Quest 5 Why doth not the naturall and carnall man condemne internall sinnes as well as outward for the Word teacheth and discovereth those as well as the other Answ Because spirituall things are spiritually discerned and the naturall man cannot understand them 1 Cor. 2.14 15. Yee have that unction of the Holy Ghost therefore you know all things saith the Apostle 1 Iohn 2.20 27. as if he would say untill we be endued with grace from above wee cannot know or be truely convinced of our true and spirituall duty unto God Quest 6 What outward duties may a meere carnall man performe Answ 1 First hee may be an honest man many Philosophers were very honest men and yet but naturall men Answ 2 Secondly hee may heare the Word of God as Herod did and many doe daily Answ 3 Thirdly hee may heare the Word of God with joy as did Herod and the stony ground who brought forth a blade that is expressed some shewes of delight in the hearing thereof either externall or internall Fourthly he may confesse and acknowledge his sinnes as did Caine and Saul Fifthly he may humble himselfe as did Ahab Answ 4 who although a King yet sits in sack-cloth Answ 5 and ashes when God threatens him Sixthly he may make some satisfaction and Answ 6 restitution as did Iudas who brought backe the peeces of silver againe Seventhly he may reforme himselfe and life Answ 7 in some things as did Ioas for a time and Iehu and Herod who did many things Eightly hee may have some generall gifts of Answ 8 the Spirit as of prophecie with Balaam or of miracles with divers Mat. 7.22 Ninthly he may joyne himselfe to the societie Answ 9 of the professors of the Gospel thus did Simon Magus Acts 8.13 and Nicholas Acts 6.5 and Rev. 2.6 and many who at length left them 1 John 2.19 If the naturall mans estate be thus deplorable Quest 7 how may he be truely humbled in and under it for for the most part they are as fearelesse and hopefull as the best True it is that the naturall civill Answ morall honest man is so well conceited of himselfe for the most part that hee will not suffer himselfe to be checked or reproved and therefore that hee may learne to be humble and lowly in his owne eyes and labour to come out of his miserable blinde and corrupt condition let him carefully marke and observe these five things First the multitude of his sinnes let him here summe up 1. His usuall and daily offences which he commits and yet thinkes not of at all 2. His idle and vaine words yea his obscene and blasphemous speeches 3. The eruptions of his affections and passions which are sometimes transported with anger pride revenge covetousnesse and wantonnesse 4. His unknowne sinnes which are therefore unknowne because he doth not observe and marke his actions and therefore unknowne sinnes because as yet hee thinkes them lawfull not knowing them to bee prohibited by God Secondly let him consider his great neglect of good workes and duties as 1. how many duties he hath omitted and left undone both towards God his Countrey the Church the poore his parents kindred children and servants 2. How weakly and unworthily he performes those duties which he doth how farre short they come of
8.26 II. That they may be able to distinguish between those who pray spiritually and those who pray hypocritically Many seeme to pray with much fervencie and therefore it is requisite that he that is supplicated should not onely heare the words which are uttered but also see the heart from whence they come Now to ascribe this unto Saints were to attribute Omnipotencie unto them which is peculiar unto God Fourthly Simul semel they should be able to heare all suites and suiters at once in all the parts of the world this also is proper unto the the Lord and cannot be communicated unto any other without a great indignity offered to his sacred Majestie For this is the difference betweene the Creator and the creature He knowes all things in instanti we know what we know successivè To helpe relieve and satisfie all our wants and desires which onely the Lord doth Reade Esa 43.11 and 45.21 and 46.5 Obiect 1 Against this last question the Papists object divers things namely First the Saints pray for us therefore wee may pray unto them Answ 1 First whether the Saints pray for us or no I dispute not because I am perswaded they pray for us in generall and as farre as they know And therefore I omit the Antecedent Answ 2 Secondly the argument is sicke of a non sequitur they pray for us therefore we may pray unto them followes not For I. We pray for our brethren therefore by this Argument they may pray unto us II. Poore men pray for Kings therefore Kings may pray unto poore men III. The Papists pray for the godly deceased therefore by this Argument the deceased Saints should pray unto the Papists which is grossely absurd IV. The Papists pray for the Pope therefore he ought to pray unto them Secondly wee stand in need of a Mediatour Obiect 2 unto the King therefore much more unto God Answ 1 First it is most true that wee have offended the Lord of Glory and by our transgressions provoked him unto anger wherefore we stand in need of a Mediatour unto him Answ 2 Secondly wee have a Mediatour which is Christ 1 Iohn 2.12 And therefore it is an injury offered unto the office of Christ to have any other Answ 3 Thirdly non est par ratio the simile or comparison holds not as thus plainely appeares I. A King cannot remember all things cannot know all his subjects cannot heare all suiters cannot particularly love all faithfull subjects because he neither knowes all nor knowes the hearts of any But God remembers all things knowes all men can heare all petitioners at once knowes the hearts of all and particularly knowes all his subjects and faithfull servants knowing them all by name II. We cannot have accesse unto the King at all times but we may unto God III. Wee are strangers unto the King but if we be the children of God then God is our Father and Christ is our Husband The Queene needs no Mediatour unto the King nor the son unto the Father And therefore if wee belong unto the Lord there is no need of any other Intercessour but Christ Ans 4 Fourthly if the King shall command mee to come boldly and immediately unto him whensoever I will and for whatsoever I desire and strictly chargeth me to use no Mediatour unto him as though I did distrust of his love then there were no neede of a Mediatour unto him yea I should disobey and displease him if I made use of any This is our case God commands us to call upon him onely and forbids us to pray unto any other as is proved plainely in the foregoing question and therefore wee sinne against him if we invocate the Saints either for mediation or intercession Object 3 Thirdly they object that it is lawfull to pray unto the Saints from experience thus Many repairing unto the shrines of the Saints and there praying unto them have beene cured of divers maladies which plainely proves that God heard the Saints in their behalfe Answ 1 First certainely there are many lies scattered abroad in in this kinde whereof their learned Papists are ashamed and will not report them as truthes but call them piaefrandes and pia mendacia because good use may be made of them as Fables may be moralized yea confessing many to be apparently false and many at the best to be suspected I referre him who makes question of this to that ingenuous Jesuite Melchior Canus o Pa. 333 334. Secondly miracles are not promised to beleevers Answ 2 but infidels 1 Cor. 14. Ecclesijs plantandis non plantatis for the setling of Churches not for setled Churches where the Gospell is about to be planted not where it is already planted And therefore these miracles they so much brag of doe rather prove them to be infidels and as yet no true Church then any thing else for to a Church so many hundred years setled as they would make us beleeve theirs hath beene there is neither need nor promise of miracles Thirdly in times past there were miracles Answ 3 wrought among the heathen were their Idols therefore true Gods Satan can transforme himselfe into an Angel of light and the Lord permitting can doe rare and wonderfull things Here they will object among the heathen the Obiect 4 Divell was invocated and prayed unto who is the father of lies Ioh. 8.44 but they call upon the Saints who will not deceive them Certainely the Saints will not but Satan can Answ Neither amongst the heathen was the divell prayed unto plainely qua talis but as an Angell of light 2 Cor. 11.14 And so at this day amongst us and them there are some who will cure horses and hogges by good prayers altogether ignorant that the poore creatures are helped by the divels meanes If any deny this let them shew why their prayers are better and more prevalent for this purpose then the prayers of other of Gods children And therefore the Papists had need well to consider this lest that Satan not the Saints cure their maladies deluding and deceiving them as a just judgement of God upon them for their incredulity and disobedience unto his word p 2 Thes 2 10 11. Fourthly we say and conclude therefore Miracles Answ 4 are to be judged by the doctrine not the doctrine by the Miracles there were those who did foretell things to come and yet God forbids the people to believe them if they teach or perswade that which is contrary unto the word q Deu. 13.1 c. Yea there shall bee false miracles in the false Church r 2 Thes 2.9.11 Wherefore the Papists must either prove invocation of Saints by Scripture or not at all for miracles against the Scripture are not to be believed ſ 2 Pet. 1.19 20. What benefits doe we receive from God that we are taught onely to pray unto him Quest 6 If he be our Father then First Answ hee will free us from all evill Secondly hee will
2 Tim. 1.9 It was not given Contra justum Answer for the Apostle there speakes of the threatnings curses and comminations of the Law which were not denounced against the righteous But charity and love sufficeth without works Object 3 And therefore they are needlesse Certainely it is most true that love sufficeth for it is the fulfilling of the Law Rom. 13.10 But First Answer not fained love which consists in words only but that which is in deed and in truth 1. Iohn 3.18 Secondly not a pretended love unto Christ in his owne person but a love extended also unto his members Matth. 25.45 Thirdly we cannot love Christ except we obey him If you love me saith Christ keepe my Commandements Iohn 14.15 where we see that according to our Saviour himselfe there can be no true love of him without obedience to the Commandements of God Quest 3 Is this the whole scope of the Law to doe to others as we would they should doe unto us that our Saviour here saith This is the Law and the Prophets Answer CHRIST reprehends the Pharises that hee may reduce them the better from their superstition For first they placed the marrow of the Law in ceremonies as in their Phylacteries and the observation of the Traditions of the Elders and the like (h) Mat. 23.5.23 15.2.9 Luke 16.14 Secondly in the meane time they neglected judgement and the workes of the Law Math. 23.1.23 Thirdly hence the Prophets call them from Ceremonies Esay 1.11 and 58.1.2 Amos 5.22 Deut. 10.16 and 30.6 And this is the scope of Christ to withdraw them from outward things to the inward marrow of the Law as Mathew 9.13 Joel 2.13 Mich. 6.6 c. Observ 2 Our Saviour teaching us hereby That the works of charity are the most true scope of the Law and Prophets Romans 13.8 c. God is love 1 John 4.10 and the Law is the Image of God Therefore the scope and end thereof must needs be love Quest 4 Doth the Law enjoyne nothing else but love doth it not require in us faith The just saith Habakkuk shall be saved by his faith yea doth it not exact holinesse righteousnesse and sobrietie Titus 2.11 Answer 1 First the doctrine of faith doth not properly teach what we must doe but what we must expect Now the proper subject of the Law is obedience Answer 2 Secondly obedience indeed doth include these three Faith Hope and Love but the Scripture usually doth insist principally upon Love unto our neighbours because therein wee most commonly faile and in the other are hypocritically false Men faine to have much faith in Christ and strong and sure hope of salvation and yet in the meane time be unjust unto men And therefore both the Master and the Disciple reciting the Law recite onely the second Table Matth. 19.19 Rom. 13.9 Quest 5 If the whole Law and Prophets consist in this short precept Thou shalt doe unto others as thou wouldst have them to doe unto thee then what need so many bookes and Prophets and Epistles and Sermons as there are Answer Certainely the Prophets and Sermons of the Preachers speake nothing against this rule yea this might suffice for the directing of us in our duty towards men if wee were not too perverse But because wee neither will understand neither be subject it is therefore necessary that we should be exhorted unto three things namely First Ad judicandum wee will not confesse what is just And therefore it is fit that we should be exhorted to judge betweene man and man thing and thing and that with equity and reason yea according to some prescript rules Secondly Ad obligandum generall words will not bind rebels and therefore many particular Lawes are added whereof there were no need if we would be but subject to this precept Wee see the Lord gives a particular charge concerning lending Deut. 15.2 and giving verse 7. and almes verse 9. c. and the like because our understanding is so blind our wills so perverse and our nature so corrupt that we will not be instructed with generall rules Thirdly Ad commone faciendum wee are very forgetfull and therefore we stand in need of many Lawes and rules and instructions and exhortations and all little enough Whether is honesty and upright dealing betwixt Quest 6 man and man praised and commended by God Honesty is greatly esteemed by God Answer Here observe that some attribute too much to honesty some derogate too much from it but the proper place thereof I conceive to be this First Honesty is in it selfe a good thing and commanded to all men Whatsoever things are good whatsoever things are honest c. labour after Philip. 4.8 Secondly Honesty is necessary not onely in respect of men Rom. 12.17 Provide things honest in the sight of all men but also in respect of God because he hates all sinnes Thirdly Honesty is acceptable and gratefull unto God yea Fourthly shall be crowned with a reward if it be true and rightly performed that is if accompanied with Religion in the life and proceeding from a sanctified heart Who are blame-worthy here Quest 7 Those who defining the workes of Religion Answer neglect honesty and integrity amongst men thus erre in their definition and thwart the truth here taught by our Saviour That the workes of love towards our brethren are the true scope and end of the Law and Prophets First the Pharisees were here faulty who placed the observation of the Law in ceremonies as was shewed before quest 3. Thirdly Hypocrites are here guilty also who place Religion in the observation of the first Table who will fast and pray publikely and performe some workes of outward holinesse Indeed these are to be done but those are not to be left undone Mat. 23.23 Wherein doth the Law of God excell humane Quest 8 Lawes The Law of God doth establish the affirmative part of the precept as well as the negative Answer and herein excelleth the best Lawes of men For humane Lawes onely forbid evill things but many good things are not therein commanded as for example There are Lawes established against murther and theft a man must not kill his brothers person nor steale his brothers substance for if so he shall be punished But men are not commanded by the Lawes of men First to visite the sicke who by reason of his affliction stands in need of solace Or Secondly to lend to the poore and those who want that so their necessities may be relieved Or Thirdly to feed the poore when he is hungry or give him drinke when hee is a thirst Or Fourthly to reduce the wandring traveller into the right way Or Fiftly to pardon and forgive those who injure and wrong us Or Sixtly to give counsell to the ignorant or comfort to the comfortlesse These things the Law of man doth not oblige all men unto But the Law of God commandâ— them all and that unto all Whatsoever thou wouldest that another should doe
practise 2. Because by the doctrine and discipline of our Church and Land those who will not obey but will bee wicked are punished Secondly concerning the Papists wee say that great is the securitie impietie and prophanesse in the Papacie and Church of Rome and that it proceeds from and is occasioned by the doctrine and tenents of the Church we prove it thus First they occasion impuritie while they command all their Priests to remaine unmarried when scarce either one or other of them hath the gift of continencie And so necessarily followes fornications adulterie Sodomy and all manner of uncleannesse among their Friars Monkes Nunnes Priests and Jesuits Secondly they teach perfidiousnesse and truce-breaking that neither word promise or oath is to bee kept with those who are not Papists as they are Guicciardinus De jure belli lib. 3. ca. 19. pag. 662. 3. They teach tyranny when they arme Kings against the faithfull provoking theÌ„ to kill those who never were convicted either of heresy or blasphemy Mr. Fox in his Monuments and those histories which write of the Spanish Inquisition give abundant examples hereof 4. They teach Idolatrie while directly they command prayers to bee made to the Virgin Mary and to the rest of the Saints and with tooth and naile maintaine such Idolatry to be lawfull Greg. de Valent. de Idol lib. 2. cap. 7. 5. They teach rebellion and treason while they suggest unto their hearers the odiousnesse of a lawfull Magistracie and as it were arme them with fire and sword to burne up murther or depose lawfull Christian Kings as they have done more then once in France and attempted often in England And therefore by these fruits of their Doctrine they are easily to be discerned How many sorts and kinds of fruit are there First fruits are either good whereof by and by or evill Question 3 Secondly evill fruits seeme here exprâ—sly to bee Answer 1 threefold namely Answer 2 1. Thornes these are of evill juyce and signifie Hereticks 2. Thistles these are vaine light and chaffie signifying those who swell and are puffed up with vaine glory 3. Corrupt trees whom a putrified heart hath corrupted both in Teaching and Living But the words are not to bee wrested Thirdly there is indeed a fruit namely Answer 3 1. Dogmatum of Opinions which is either 1. Against God and that either First against the persons and Trinity as the Arrians and Vorstius held divers things Secondly or against salvation by grace in Christ Or Thirdly against the glory of God and that either by the invocation or adoration of the creatures Or 2. Against his word and the dignitie thereof as the Papists who hold it imperfect and insufficient unto salvation without humane or Ecclesiasticall traditions 3. Or against the zealous profession of religion as many doe who holds all those nice and foolish people who are carefull to fulfill all righteousnesse and make conscience of committing the least sinne 2. Vitae of life as those Preachers whose lives and conversations are scandalous § 2. Doe 〈◊〉 gather grapes of thornes Section 2 Whether are these words to bee understood of Question 1 false Prophets onely or of all wicked men Answer 1 First it seemes generall because Saint Luke addes them to the prohibition of hypocriticall judgement Luke 6.42.43 Secondly Calvin thinks them to belong to false Answer 2 Prophets onely and that Saint Luke doth there conjoine things which are disjoyned and separated in time Thirdly I conceive the words speake of both Answer 3 And therefore I thinke 1. Christs scope is to admonish us of false prophets And 2. His admonition is urged from a generall rule And 3. That he concludes generally verse 20. Although I believe as I said even now that these words may be taken both generally and particularly yet in this verse I will onely handle them as spoken to false teachers What Prophets doth our Saviour here speake of Question 2 First a Prophet properly signifies one who foretelleth Answer 1 things to come according to the revelation made by him from God unto the people But Prophet doth not thus signifie in this place Secondly a Prophet sometimes signifies one who Answer 2 did expound the predictions and prophesies of the Prophets Thus Hulda was called a prophetesse Thirdly a prophet sometimes signifies him who Answer 3 from the bookes of the Prophets doth exhort the people unto repentance conversion and laying hold upon Christ Luke 24.27 Fourthly and lastly a prophet signifies one who teacheth Christ the end of the Prophets in the Ministerie Answer 4 of the Gospell And thus Saint Paul saith Hee that professeth speaketh unto men to edification and exhortation and comfort 1 Corinth 14.3 And thus the word is taken in this place Question 3 How many kindes of prophets are there Answer There are two namely Good and Evill First there are good prophets whereof two things are predicated namely 1. That he fructifies in good fruit And 2. That hee cannot fructifie in evill fruit Wherby is taught by our Saviour to wit That he is not to bee esteemed a good Minister who doth not show and shine forth in good works for it is required of a Minister that hee should be faithfull c. (t) 1 Cor. 4.2 reade 1 Corinth 9.15 and 2 Tim. 4.2 And therefore they must bee extraordinary carefull of two things to wit 1. Of their doctrine that they teach truely prudently fitly holily and diligently And 2. Of their lives wherein two things are to be regarded namely First negatively they must not so live that they disgrace either the profession of religion or that high calling whereunto they are called Rom. 2.24 Secondly affirmatively they must so shine in good works that God may bee glorified in them and by them Matth. 5.16 Secondly there are evill prophets In whom two things are pointed out to wit 1. That they are thornes and thistles and corrupt trees Question 4 Why are False-prophets compared to these things Answer 1 First because as thornes and thistles pricke hurt and wound the body so doe they the soule Answer 2 Secondly because as these things are contemned and despised so false prophets ought to bee being no better then unsavourie salt which is good for nothing Answer 3 Thirdly because as thornes and rotten trees are appointed for the fire so these are neere unto a curse and their end is to bee burnt Hebr. 6.8 as followes by and by verse 19. 2. That false prophets cannot bring forth good fruits Question 5 Cannot evill teachers teach hypocritically and Answer 1 so outwardly well First sometimes they speake from the heart and freely and then they speake as they are that is evilly as they are evill If 1. They bee hereticall or schismaticall Or 2. If they bee impure and given unto the world Or 3. If they bee ignorant of Christ Or 4. If they bee barren fields voide of all grace And speake as they thinke then without doubt they must needs speake coldly and
understand not by the faith and confession of Peter either the vertue and quality of faith abiding in his heart and mind or the outward act of confessing but the forme of confession made by him when hee said Thou art the Christ Matth. 16.16 the Sonne of the living God upon which forme as being the rule of all right believing the Church of God is builded Fiftly in respect of the supernaturall knowledge Answer 5 of God in Christ the first and immediate revelation made to the Apostles from whom all other were to learne may rightly and justly be named a foundation upon which the faith of all after-commers is to stay it selfe De pont Rom. lib. 1. cap. 11. Revel 21.14 and from which in all doubts they must seek resolution And in this sence Bellarmine saith truly that the Apostles may bee named foundations of the Church according to that description in the Revelation of Saint Iohn of the wall of the Citie of God that had twelve foundation-stones upon which it was raysed and in them written the names of the Lambes twelve Apostles And in these respects these things may be called foundations but the maine principal foundation of the Church is this rocke Iesus Christ Verse 1. Verse 1 When he was come downe from the mountaine great multitudes followed him Many we heard came unto Christ Chap. 4.25 Observat and now we see they will not depart from him teaching us that the heart being once truely touched to the quicke followeth Christ willingly The Sermon was long yet they stay it out the sermon was ended yet they depart not the preacher descends but yet they leave him not but follow after him Why doe so many follow after Christ Question 1 First because his fame was spread abroad great Answer 1 excellent things were spoken of him Math. 4.24 Secondly because his words were sweet gracious Answer 2 able to win allure Luke 11.27 Matth. 7.28 Thirdly because many were sicke and diseased Answer 3 And therefore because hee healed such many followed after him Matth. 4.24 Question 2 Whence is it that the word of Christ is now so frequently despised and contemned Answer 1 First because it is not esteemed as a thing of great price and therefore men sleight it Isa 53.1 Answer 2 Secondly because the preachers of the Word are either infamous in themselves or not famous among men if their lives bee corrupt or their persons be contemned the word they bring must needs bee despised Answer 3 Thirdly because there are few or none sicke among us wee are not sensible of sinne or sicknesse or of our spirituall maladies And therefore wee despise the Physicke contained in the word The Scribes and Pharisees were not sensible of their spirituâ—ll blindnesse and therefore they sleight Christ and his doctrine Iohn 9.41 John 9.41 Yea hence it is that 1. Wee doe not heare the Word of God with joy but with wearinesse because we feele no want of it Malach. 1.13 Neither 2. Doe wee heare it with carefulnesse that is so heare it that wee may lay up what wee heare carefully in our hearts and practise it diligently in our lives Acts. 2.37 and 8.6 and 10.33 Question 3 Doe all these who follow Christ follow him out of true zeale Answer 1 First No because many fell away Iohn 6. and many of his followers afterwards crie Crucifie him Crucifie him Answer 2 Secondly Many are called and but few chosen and therefore all these were not good Matth. 20.16 and 22.14 Answer 3 Thirdly there are divers sorts of followers namely 1. Some follow Christ onely to be healed and cured of their maladies 2. Some follow Christ onely that they may eate of his loaves or be fed by him 3. Some follow Christ onely that they may see and behold his miracles 4. Some follow Christ onely that they may accuse him or that they may heare or see something by which they may ensnare and entrappe him And therefore all that follow Christ doe not follow him out of true zeale Question 4 How may we know whether we be zealous hearers of the word or not Answer 1 First by the end of our hearing whether doe we heare that wee may obey or for some other base and by end Answer 2 Secondly by our desire to heare whether doe we hunger after the word of God or onely heare it upon the Lords day for the eschewing of the punishment of the law Answer 3 Thirdly by our joy in hearing whether doe wee heare the word of God with delighâ— or with a tedious irkesomnesse as some doe who thinke never an houre-glasse in the town so long as the Churches is Answer 4 Fourthly by our benefit in hearing whether doe we gaine knowledge by our hearing or are wee as ignorant as we were whether doe wee grow up in grace by our hearing or are wee as dwarfish and little and weake and childish as ever wee were Whether are wee transformed and changed by our hearing or are wee the old men wee were still Certainly hee that heares for this end that hee may obey and desireth to heare the word and delighteth in hearing the word and groweth up both in knowledge and grace by hearing the word is a zealous hearer But those who heare it for by respects and doe neither truely desire to heare nor delight in hearing nor fructifie by their hearing are no zealous hearers of the word Verse 2. And behold there came a Leper Verse 2 and worshipped him saying Lord if thou wilt thou canst make me cleane § 1. And behold there came a Leper Sect. 2 What and how many things are observeable in Quest 1 this verse Three viz. First the person who was a Leper Answer There came a Leper unto him S condly the Action he worshipped him and called him Lord. Thirdly the petition which is folded up in the forme of a Profession Thou canst cure mee If thou wilt This verse is an history of a Miracle wrought by CHRIST not long after his sermon to teach us Observat That the end of Miracles is to confirme the doctrine taught and delivered Is this the onely end of Miracles Quest 2 No for there are in all three ends of Miracles Answer namely First to confirme the Doctour and teacher Thus Nicodemus acknowledgeth CHRIST to have come from God because of the great workes hee did Iohn 3.2 To this end reade these places Iohn 4.29 and 6.2.14.30 and 7.31 and 9.16 and 10.38 and 11.47 and 12.18 Acts. 2.22 Secondly to confirme the doctrine which is taught Reade for the proofe of this these places Exodus 4.2.6 Marke 16.20 Iohn 2.11.23 and 4.48 and 20.30 Acts. 2.43 and 4.29.30 and 6.7.8 and 7.36 and 8.6.13 Why then are not Miracles wrought in our Quest 3 dayes if they serve for the confirming both of the Doctour and doctrine Because Miracles are not given to beleevers Answer but to infidels 1 Cor. 14.22 Rom. 15.19.20 and 2. Cor. 12.12 Thirdly another
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
are open enough to heare judge and proudly to censure others Mat. 7.1 Rom. 2.1 II. In our selves and here we are truely deafe being not able to heare the Lord or his word And this deafenesse I here speake of Observ 1 Observe then hence That it is a disease incident to all by nature not to heare the voice and word of God Ierem. 11.10 and 13.10 Quest 2 What doe men ordinarily refuse to heare out of the word of God First naturally we refuse to heare the threatnings of the word 2 Chron. 36.16 Esa 5.19 Ierem. 17.15 Secondly we stop our eares against the promises of the word Malach. 3.10.14 and 2. Peter 3.4 Thirdly we are carelesse of the call of the word Prov. 1.24 c. Fourthly we regard not the commands of the Answ 4 word Esa 30.9 c. Ierem. 7.23 c. Ezech. 20.8 Audiâ—e to heare is ordinarily taken for obedire to obey in the booke of the Proverbes yee would not heare that is ye would not obey Fiftly we wil not listen to the Doctrines and instructions Answ 5 and lessons of the word Ierem. 32.33 Now the meaning of the proposition I observed is this Although the Lord call yet naturall men will not heare although hee command yet they will not obey although he teach yet they will not learne although he threaten yet they will not feare although hee promise yet they will not beleeve Doe none at all all heare the word of God Quest 3 are all men deafe All men are deaf but not al after the same manner or in the same measure or malice Answ For First some directly deny and refuse to heare the word Ierem. 44.16 and 7.26 and 11.8 Zach. 7.11 c. Mat. 23.37 This might be applyed to those who are refractory who say who is the Lord that we should obey him Exod. 5.2 and our tongues are ours who shall controll us Psa 12.4 But this belongs not to the present institution properly and therfore I omit it Secondly some doe not onely refuse to heare the word but over and above deride it as 2 Chron. 30.10 and 36.16 and Acts 17.32 This may be applyed I. To those who deride the Professours of the word Psalm 119.51 And II. To those who scoffe at the preaching of the word And III. To those who taunt at Religion it selfe As the story saith of the Thiefe who bid spare him till the day of Judgement and then he would take all But these being particular faults and I having to treat of the generall disease and deafenesse passe these over Thirdly some yea all naturall men are insensible of all true feare and understanding haveing eares but heare not Psalm 115.6 Ierem. 5.21 Ezech. 12.2 Mat. 13 13. c. Fourthly the meaning therefore of the Proposition observed is this The naturall man cannot so heare or receive the word given for his salvation and conversion in his affection internall sense and conscience that it workes in his heart conversion unto God How doth this appeare Quest 4 Thus Answ because Nature is opposite to God in two things namely I. In Goodnesse for he loves not that which is good although he doe in part understand it to be good For every rule of Religion is hard Iohn 6.60 And wordly wisedome is enmity against God Rom. 8.7 yea hence naturally we love not Christ although of all others and other things most worthy to be beloved Esa 53.2 But will rather leave him then embrace such hard lessons as hee teacheth Iohn 6.65 Nature beeing altogether averse both from God and good II. In truth for hee cannot understand spirituall things Object Against this it will be objected Naturall men understand many things for they feare and are enlightned and reformed and have a tast of good things Mark 6.20 And therefore are neither so blind nor deafe as we would make them to be Answ 1 First in the naturall man there is a rude and confused hearing but he can discerne nothing plainly but all onely in a darke speaking 1 Cor 13.12 Answ 2 Secondly the naturall man doth something by grace Now grace is two-fold viz. I. Generall and this grace can doe much both towards humiliation from the law and illumination for a man may bee humbled with legall terrours a man may be so farre enlightned that he may pray with much shew of understanding and fervour and sense yea have a taste of faith and the good word of God and all from this generall grace II. Particular and effectuall unto conversion and regeneration Now those who are deprived of this Grace can doe nothing as they ought to doe nor heare the word as they ought to heare For First the end of Preaching is to teach men the knowledge of God yea that knowledge which is life eternall Iohn 17.3 And Secondly so to teach them the beauty sweetnesse and goodnesse of God that they may love him and long for him and cry after him before all other things Psalm 27.4 And Thirdly that through this love of God wee might be constrained to obey him and that both in heart and life 1 Corinth 6.20 But Fourthly nature is not capable of God or spirituall things 1 Corinth 2.14 Acts 16.14 Esa 48.8 Here this phrase or word Hearing is worth observing For thereunto three things are required namely First a voice or the word preached 1 Corinth 1.18.21 And Secondly the aire or breath that carryeth the voice to the Eare and this is the holy Spirit which imprints the word in the heart with deep and indeleble Characters And Thirdly the Organ rightly disposed Now so long as wee are naturall wee have neither of these Now as much as in us lyeth we must labour to prevent and remove all these causes Observ 2 Secondly wee have now to consider the state of grace and that is Audiunt by Christ the deafe heare or their spirituall hearing is restored unto them Or Christ cures in his Children the deafenesse of the soule Esa 43.8 and 54.13 Ierem. 31.34 Quest 5 How doth Christ cure this Deafenesse Answ First he takes away the impediments and hindrances namely I. Obstructions or the stopping of the Eare Now in the Stopping of the Eare There are three things to be considered To Wit First the efficient cause thereof and this is the world who labours to fill our hearts and take up our thoughts and bewitch us with the delights thereof Now Christ cures this by shewing how foolish and vaine and transitory all the things of the world are Eccles yea that they are but snares and wounds and most unconstant friends 1. Timoth. 6.10 and Luke 12.20 Secondly the sickely effect for the Stopping of the Eare workes a hardnesse in the Eare and as the humors in the Kidneyes and Bladder doe so harden that they turne into a stone and the stopping of the humours in the hands or feete breed those Nodos podagricos Cheiragricos So the humours of the Eare beeing stopped breed such a hardnesse that it
to speake unto in this verse and the former If yee will receive it this is Elias and he that hath eares to heare let him heare Answ 5 Fiftly As some went out to heare Iohn who returned back againe because his doctrine contradicted their lusts and opposed their lewd lives And as many approved of his preaching when hee reproved others but were offended with him when they were taxed themselves So many forsake the word because it crosseth their wils and although they allow Ministers to reprove others yet they doe not like that themselves should be reproved Answ 6 Sixtly some in outward shew would neither seeme to be adversaries nor contemners of the word preached but yet in themselves contemned the counsell of the Lord as the Scribes So many in heart despise the Gospel of Christ who shew no such thing outwardly at all Answ 7 Seventhly As the Disciples of Iohn attributed more unto him then unto Christ yea ascribed that unto Iohn which was proper unto Christ So some ascribe more to the Instrumentall then to the Principall or efficient cause that is often times more to the Minister then to Christ yea often sacrifice to themselves their own labours endevours more then unto Christ Answ 8 Eightly some have mens persons in admiration but their doctrine in contempt Many certainely admired both Iohn and Christ as appeares by the applause never any man spake 〈◊〉 this man speakes who would not obey the word preached Now none of all these are worthy our imitation or commendation but rather all of them deserve exprobration VERS 18 19. Iohn came neither eating nor drinking and they say hee hath a devill The Sonne of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of Publicans Sect. 1 and sinners But wisedome is justified of her children Quest § 1. For Iohn came neither eating nor drinking Answ How many sorts of Diet are there in Scripture Foure namely First Iohn Baptists diet who came neither eating nor drinking that is hee ate wild honey and the courfest things Secondly our Saviours diet who dranke wine but yet very moderately Thirdly the Epicures diet who saith Let us eat and drinke for to morrow we shall die Fourthly the scrupulous mans diet who eateth nothing but herbes Rom. 14.2 Now the difference betwixt these is this Iohn the Baptists diet and Christs diet are both vertues but the Epicures diet and the Scrupulous mans are the two extreme For the Epicure taketh God to bee an indulgent Father to him in giving him the creatures to eate of them at his pleasure And the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children § 2 And they say hee hath a Devill Sect. 2 What was the cause that provoked them thus Quest 1 to censure the Baptist The provoking and incensing cause was two-fold namely Answ First because he preached the Law Secondly because hee was abstemious and temperate First Iohn preached the Law and the threatnings thereof he proclaimed them to be a generation of Vipers Matt. 3.7 He preacheth that God can raise up children unto Abraham of stones Matth. 3.9 yea that now the axe is laid to the root of the tree verse 10. And therefore fruitlesse trees shall be cast into the fire verse 12. Now hence they were angry and in their rage said hee had a devill To teach us That the preaching of the Law is never acceptable to sinners Nâ—hem 9.30 Prov. 1.24 Act. 7.54 Esa 30.14 Ierem. 44.5 and 25.4 and and 2 King 17.13 c. 2 Chronicles 24.19 Ierem. 7.13 How doth this further appeare Quest 2 Because the Law preacheth foure things Answ opposite to so many humane affections to wit First the Law teacheth that our condition by nature is evill desperate and miserable now this is opposite to the pride and selfe-love that is in our natures when Christ preached upon this head of the Law the Pharisees cry Are wee blind also Iohn 9.40 Because our proud natures will not brooke this doctrine Secondly the Law teacheth that punishment hangeth over our heads and will fall certainely at length upon us except wee repent Now this is opposite to presumption When Ieremy preacheth this point the people reply Thou liest Ieremie 43.2 They will not beleeve that they shall be punished although they have grievously offended So naturally we presume that no evill shall come unto us and make a covenant with death Iob 36.13 Esay 28.14 And therefore cannot endure the menaces and comminations of the law Thirdly the Law exhorts us to repent as Causa sine qua non and telleth us that without repentance wee must needs be brought to destruction at the last Now this is opposite to the love of sinne which is inherent in our natures and habituall unto us And therefore this doctrine of repentance is as harsh and unpleasant unto us as is a prohibition of meat to him that is hungry or of drinke to him that is thirsty Fourthly the Law perswades us to repent betimes speedily whiles it is said to day and to deferre it no longer Now this is opposite to that sluggish idlenesse that is in our bones and which makes us from day to day to cry yet a little sleepe á little slumber a little â—olding of the hands to sleepe And therefore the preaching of the law is as distastful unto us as it is to a sleepy sluggish man to be awakened and pulled out of his bed Quest 3 Why may wee not despise or lightly regard the preaching of the Law Answ 1 First because the Law is truth what would it profit a man to dye laughing or to be deceived If the Physitian should tell us that out bodies were in no danger or the Lawyer that our estates were safe and secure when as both are in apparent danger we would say they were Traytours to our bodies and possessions And yet we are angry with the Law when it telleth us truth and could wish that it were a Traytor to our soules The Law telleth us That for sins sake the wrath of God fals upon the children of disobedience Ephes 5.6 Now although this be an undoubted truth and that experience doth dayly prove it yet we had rather not hear it Answ 2 Secondly we must not despise the preaching of the Law because it is a necessary way we comming by death unto life as the sharp needle makes way for the smoothe thred and as the Prodigall by poverty is brought home unto his Father we must be wounded before we can be cured we must be humbled before we can be raised up yea we must dye before we can live And therefore seeing the threats of the Law are true yea and necessary to humble and wound us we must take heed that we do not slight them Quest 4 What things hinder us from regarding and loving the preaching of the Law Answ 1 First self-love Esa 65.5 And therefore we
is a necessity of service we must not serve God as one Neighbour helpes another who will lend when they please but will not acknowledge any debt but we must confesse our selves to bee the Lords Servants and bound to doe more then we are able therfore when we have done all we must confesse our selves to bee but unprofitable servants Omne tulit punctum he doth understand his Masters will a right who hath learnd to conjoyne these two together Servire liberè ex officio to serve God with a free ready willing and cheerfull heart with a filiall affection and without any servile compulsion and yet in thus doing confesse that it is his duety to doe what hee doth II. It obligeth the outward life as well as the conscience For we must not live to our selves but to Christ 1 Peter 4.2 Rom. 14.7 c. and 6.11 13. and 12.1 Sect. 2 § 2. Learne of me As we must be Subjects as was shewed in the former Section so wee must bee Disciples as comes now to be considered wherein we must observe that First Christ teacheth unto us the necessity of learning we must be taught And Secondly he shewes that he is the onely true Doctour and Teacher opposing himselfe I. To the Pharisees who taught salvation by the Law without Christ And II. Perhaps to the wisedome of the flesh and humane reason And III. To the Doctrines of the flesh and world But IV. Most certain it it is that Christ here is opposed to all other Teachers as weake and invalide in regard of him who onely is able to teach us the truth truely Matth. 23.8.10 Observ Hence then learne That we must bee made the Disciples and Schollers of Christ and submit our selves to be taught by him Esa 54.13 Ephes 4.21 Iohn 6.68 Quest 1 Why must we be made the Disciples Schollers of Christ Answ 1 First because it is necessary that we should be taught no man is borne learned neither is any borne holy in corrupt nature the Philosophers who were most learned had Children born unto them who were most ignorant of all literature For Nature gives us two things but the third it cannot namely it gives I. Strength of body And II. A towardlinesse and readinesse of mind But III. Learning it cannnot give that beeing obtained onely by study And therefore wee being naturally borne ignorant it is necessary that wee should be taught Secondly because it is necessary that we should Answ 2 be taught by Christ none else being able to teach us as is cleare in a fourefold regard namely I. Respectu Doctrinae in regard of the Doctrine which is the knowledge of God Iohn 17.3 But this onely Christ teacheth and knoweth Luke 10.22 Iohn 1.18 II. Respectu subjecti in regard of the Subject for wee are not onely to be taught in our eares for so man could teach us but also and principally in our hearts and so onely the Lord of the Spirits teacheth us Ierem. 31.33 and 32.40 Luke 24.32 III. Respectu Officij in regard of his Office for Christ was ordained to preach Luke 4.18 Deuter. 18.15 Iohn 3.2 IV. Respectu gratiae communicatae improssae in regard of grace communicated and imprinted for knowledge is a light 2 Cor 4.6 And Christ and his Father are the light and the givers of light as appeares by Luke 2.32 Iohn 1.9 and 1 Iohn 1.5 and Iames 1.17 and Iohn 5.35 And therefore seeing Christ is onely able to teach us the true knowledge of the true God and alone able to teach the heart yea ordained and appointed by God his Father to preach unto us and to communicate unto us spirituall light and knowledge it is then necessary that we should be taught by him How many wayes doth Christ teach us Quest 2 First hee teacheth us by the preaching of the Answ 1 word Heb. 1.1 whence I. It is called a light to guide and direct our paths Psalme 119.105 And II. We are directed and sent thereunto To the Law to the Prophets Esa 8.20 And III. We are commanded to seeke the sence and meaning of the Law of the Ministers God himselfe endowing them with knowledge and sending us then unto them Malach. 2.7 Yea IV. It is hence called the mighty power of God unto salvation 1 Cor. 1.18.21 And therefore if we desire to know whether wee be taught by Christ or not let us seriously and heartily examine whether wee bee good hearers of the word or not viz. First are we reverend hearers doe we tremble in the hearing of the word because it is Gods not mans Esa 65.2 or doe we sleight and despise it Secondly are wee industrious hearers hearing daily and treasuring up in our hearts what wee heare Matth. 13 51.52 Or are we sluggish hearers who heare but carry nothing away of all that we heare Thirdly are we profitable hearers not onely remembring what wee heare but practising carefully what we remember Luke 8.15 Or are wee obdurate and perverse hearers who will neither learne nor practise what is taught Answ 2 Secondly Christ teacheth us by his holy Spirit in ou◠hearts thereby converting us unto himselfe 2 Corinth 3.16 and without this our hearing is unprofitable Heb 4.2 And therefore St. Paul prayes for the Spirit of Revelation Ephes 1.18 But this wee cannot hope to obtaine except we deny our owne hearing and the worke of the Minister and expect spirituall light and knowledge onely from the Lord by the operation of his blessed Spirit Some hope to be taught by the word although in the hearing thereof they look no further at all then either to their owne diligence in hearing or ability and capacity of understanding and taking up what is delivered or to the faithfull and powerfull delivery of the word by the Minister now these cannot expect to be taught by Christ because both our hearing and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God for except he give the encrease Pauls preaching and Apollos watering will bee fruitlesse That Noble Souldier and godly Centurion certainly was convinced of this truth when he said and that unto Peter himselfe Wee are all present here before God to heare all things that are commanded thee of God Acts 10.33 whereby he intimates that the word is Gods the work is Gods the message is Gods the direction is Gods yea the blessing that comes by hearing is Gods also And therefore if we desire to know whether wee be taught by Christ or not let us examine these three things viz. I. Doe we desire with our hearts and Spirits when we come to heare the word that we may be taught by the holy Spirit of God or doe we trust to our own hearing or the Ministers preaching not thinking at all upon the operation and assistance of the Spirit II. Doe we in our hearing lay aside all respect of the man who speakes unto us contemplating and beholding onely the Lord
poore and yet substance possessions and riches are sometimes requisite ad decorum And therefore it is an errour for any to enjoyne poverty upon all and grosly false that all men are equall in a Christian Common-wealth as the Anabaptists hold Thirdly some of Christs actions were Morall Answ 3 and some admit of of a Morall application and all these are to be imitated by us As I. Christ was a Lambe without spot not tainted with any sinne at all either in action or affection Thus wee should labour to cleanse our selves from all pollutions both of the flesh and spirit 2 Corinth 7.1 II. Christ devoted himselfe wholly up unto the service of his Father yea offered up himselfe unto his Father for us So wee should labour to offer up our selves as a living and acceptable sacrifice unto God Psalme 40.7 III. Christ patiently endured the Crosse and under-went the shame Heb. 12.2 So wee should patiently beare the Crosse for Christs sake Mat. 16.24 IV. Christ after hee was dead rose againe So wee should labour to rise to new obedience V. Christ ascended into heaven after his Resurrection So wee should labour to ascend in our hearts and affections setting them upon heavenly things Colos 3.1 Philip. 3.20 VI. The life of Christ was generally holy and replenished with all vertues 1 Iohn 3.3 And herein wee should labour principally to imitate him He was meeke in this verse so should we be He was humble Philip. 2.5 so should wee be He was patient in adversity he was beneficiall and helpefull unto others hee was loving unto all he was constant in the preaching and profession of the truth hee pardoned his enemies hee prayed for his Persecutors hee was subject to his earthly parents and obedient to his heavenly Father even unto death In a word there is no vertue either Morall or Theologicall but wee have the example of it in him And therefore there is great reason that we should bee carefull to obey this his Precept and learne of him § 3. For I am humble and meeke Sect. 3 Why doth Christ propound his humility and Quest 1 meeknesse unto us First for our example because as was shewed Answ 1 before hee teacheth us by his example Hence I might observe That Christians should labour by Christs example to be meeke and humble But I passe this by entreating the Reader onely to marke what was said before Chap. 5. vers 3. and 5. Answ 2 Secondly Christ propounds his humility and meeknesse unto us to teach us his nature in teaching Observ Or that hee is a Doctor meeke and gentle for he was humble two manner of wayes viz. I. In his life and conversation And II. In his Doctrine Ne deterreamur praeconio Majestatis Gualt s Now that Christ was a gentle and meeke Doctor appeares thus He was meek First in his Doctrine which he taught The Gospel which he preached was a Proclamation of free mercy hee exhorting men to come and to buy and that without money or money-worth Esay 55.1 Hee desired but that men would feele themselves hungry and thirsty and then come unto him and he profered and promised to feed and refresh them Iohn 7.37 Secondly hee was meeke in his manner of teaching for hee besought sinners to be reconciled to their Father and his Father 2 Corinthians 5.19 Thirdly hee was meeke in the using of his Disciples and Schollers for hee laid downe his life for them and in his life had a great care of them Fourthly he was meeke in his Person for he under-went all that was laid upon him Reade Esay 53. Quest 2 How many degrees of Humility are there The degrees of Humility are many but the principall are these viz Answ First it is a great degree of Humility for a man to humble himselfe to his superiour and better It is a greater for a man to humble himselfe to his equall but the greatest of all is for a man to humble himselfe to his inferiour and unequall for this hee learnes of Christ and herein imitates him who submitted himselfe to Iohn Secondly it is a great degree of Humilitie for a man to be humble in his words It is a greater for him to bee humble in his workes but the greatest of all is for a man to be humble in heart Now in all these we imitate Christ and all these wee learne of him For he was humble in his words Psal 22.6 Hee was humble in his deeds as appeares by his washing of the Apostles feet Iohn 13. He was humble in heart as in this verse Thirdly it is a high degree of humility when we repute our selves to be as we are or no better then we are but is a much more high degree to repute our selves to be such as wee should be if the Lord should leave us unto our selves Fourthly it is a great degree of Humility for a man to be humbled for the evils and sinnes which he hath committed it is a greater for him to bee humbled for the good workes and duties omitted But the greatest degree of all is for a man to bee humbled for the perturbations distractions coldnesse and infirmities which attend upon him and molest him in the performance of good actions Fiftly it is a very high degree of Humility when a man is humbled for his defects weaknesses and wants in spirituall things it is a much higher degree to bee humbled for an abundance of vertues and a great measure of grace as a tree who stoops the lower the fuller and better loaden with fruit it is But the highest degree of Humility is when a man humbles himselfe according to the example of Christ Iohn 13 14 15. that is although eminent and great both in place and vertue yet he thinkes no office of love too base or meane to doe for the least Christian though never so much inferiour to him § 4. For my yoke is easie Sect. 4 How many sorts of yokes are there Quest 1 First there is Iugum Sathanae peccati The Answ 1 yoke of Sathan and sinne this is a heavie yoke and unto this all men are subject untill they come unto Christ and take his light yoke upon them Luke 11.22 and 2 Timoth. 2.26 Secondly there is Iugum hominis the yoke of Answ 2 man and this is two-fold to wit I. Pharisaicall which was contrary to the Gospel And this Christ promiseth verse 28. to take off from all those who feeling themselves burdened therewith would come unto him For there is an Antithesis betweene the yoke of the Gospel and the Pharisaicall yoke of Traditions II. Papisticall which is contrary to Christian liberty and consists in Ceremonies and Traditions whereof there are three sorts namely First Mala illata things which are simply evil and yet brought into the Church as Invocation of Saints and adoration of the Eucharisticall bread Secondly Adiaphora corrupta things which being indifferent in themselves are corrupted by them and so corrupted imposed upon the Church as
yoke prove it to be both heavie and hard for hereby we are taught to hate all sins although some be as dear as hands and eyes unto us yea to forsake all to follow Christ Luke 14. although riches be the good blessings of God yea to take up our crosse and bear it patiently though never so great yea to be humble and meek although our humility sharpen the pride and cruelty of others against us And lastly this yoke injoyns us to deny our selves Matth. 16.24 which deniall begets in us mourning and sorrow and deprives us of all joy and solace Wherefore how can this yoke possibly be said to be light that hath these five sharp properties and conditions in it viz. First a hatred of all sins whatsoever Secondly a renounceing of all temporall things whatsoever if they hinder us from Christ Thirdly Patience in all afflictions and crosses whatsoever Fourthly humility and meeknesse though we be therefore contemned by others Fiftly self-deniall and an absolute devoting of our selves up to the will of Christ Answ Notwithstanding these harsh seeming conditions and tart qualities of this yoke we say that it is light according to the word of Christ in this verse and that in many regards viz. First it is light in regard of our duty because it is our duty to perform the office of servants unto the Lord and he requires no more of us Servants will say often complaining of hard and cruell Masters that it never grieves nor troubles them to do what becomes a servant to do but their Masters impose that upon them which belongs not unto them to do and that troubles them much Now in this regard the yoke of the Law is light because Christ therein requires no more of us to do than becomes us as we are children and servants Secondly the yoke of the crosse is light in regard of our deserts short and light momentary and mercifull are all our afflictions in comparison of that which we have deserved Thirdly light is the yoke both of the Law and Crosse in regard of that yoke which the Lord might have laid upon us The Lord hath despoticall and lordly power over us both in regard of our Creation and Redemption in which regards he might have imposed upon us if he had pleased far heavier burthens and more insupportable yokes than he hath done And therefore do but compare what the Lord commands us to obey and to bear with that which he might have imposed in respect of his absolute and transcendent power over us and then we shall confâ—sse that his yoke is easie Iohn the Cardinall de Medicis who afterwards was Pope Leo being restored unto Florence by the force and power of the Spaniards having been before 18 yeers in exile invented this device His Impresse was a Yoke which Oxen use to bear and the Motto Suave signifying thereby that he was not returned to tyrannize over his Country nor to revenge the injuries done him of his enemies and factious Citizens but rather to shew that his government should be gentle with all clemencie And thus in regard of Christs great power over us and gracious and milde governing of us we may safely conclude That his yoke is easie and that he rules us with a soft and an easie hand Fourthly Christs yoke is easie both in regard of the Ceremoniall and Morall Law imposed by God I. In regard of the Ceremoniall Law and the multitude of Ceremonies and Legall Traditions contained therein the yoke of Christ is light and sweet II. In regard of the Morall Law Christs yoke is easie Here observe a difference between the Law and Gospel for although they be both yokes which Gods puts upon our necks to bear yet they are thus differenced that Iugum Legis the yoke of the Law is importable or so heavie that it cannot be born Acts 15.10 but Iugum Euangelii suave the yoke of the Gospel is sweet facile and light The Law requires perfect obedience of man and that by his own proper strength and threatens with a certain curse him that shall transgresse the least of all the commandements But the Gospell doth conferre the holy Ghost upon the Elect by whose power and gracious operation they are enabled cheerfully to obey the Lord and doth also cover all their defects and failings with the perfect obedience of Christ And thus that which is impossible to flesh and blood becomes easie to the regenerate by the aid of that good Spirit by whom they were regenerated as follows by and by Fiftly the yoke of Christ is easie in regard of the Doctrine thereof For I. The Doctrine of Faith doth teach us to be saved by free grace and that we need not seek for many Mediatours or by the multitude of laborious Ceremonies to come unto salvation as the Law did but to seek unto one Mediatour and to lay hold upon salvation by him And therefore in regard of this Doctrine Christs yoke is easie II. The Doctrine of Charity doth teach onely to love one another Now is not this easie Certainly love facilitates and makes all things light and therefore seeing Omnia vincit amor That love overcomes with ease the greatest difficulties Et nos cedamus amori let us yeeld to this Euangelicall Doctrine of love and then we shall think Christs yoke to be but easie III. The Gospel teacheth us that Christ by himself without either help or price or merit from us purchased our Redemption Iohn 1.12 and 8.36 Rom. 8.2 and 1 Iohn 5.3 4. Now to be freed and delivered out of the captivity of satan freely by another without any ransome paying of our own is certainly a pleasing Doctrine and therefore in regard thereof Christs yoke is easie IV. The Doctrine of obedience teacheth nothing but that which Nature it self teacheth to be good and therefore in this regard also Christs yoke is easie To leade a vertuous life flying from all sin and wickednesse is a thing that may easily be born by any man for what grievous thing doth he impose upon the necks of our Mindes saith Gregory 4. Moral who commandeth to shun every desire that troubleth who admonisheth to decline the laborious journeys of this world and to abstain from drunkennesse murder theft anger rebellion and the like which the light of Nature condemns as great vices Nay what can be sweeter than this yoke and lighter than this burthen saith Hilary Can. 2. or more to be approved than to abstain from wickednesse to be willing to do good to be unwilling with evill to love all to hate none to obtain things eternall and not to be taken with these transient things And thus Christs yoke is easie in regard of the Doctrine thereof which although it be grievous to Nature yet it is agreeable to the light of Nature and easie in regard of Grace Sixtly Christs yoke is easie in regard of the yoke of sin and satan vita vitiosa gravior Chrys s A vitious life is more
also lies Vpon the wings of swift fame flies But the Iewes saw and heard many things which many and great Princes had desired to see Luke 10.24 and yet they contemned both Christ and them Fifthly she was at great cost and charges in Answ 5 comming unto Solomon yea brought gifts and presents unto him along with her But the Iewes would not embrace Christ or his doctrine although hee taught them freely and by his word offered the gift of salvation unto them even out of meere grace and would have sold them wine and milke without money or money-worth Esay 55.1 Sixthly shee came unto a meere man and yet Answ 6 judged her selfe to bee a happy woman that might enjoy the society and discourse of one in whom shee perceived the sparkes of divine wisedome But the Iewes rejected the Sonne of God which was the eternall wisedome of the Father Seventhly Solomon only discoursed of plants Answ 7 and trees from the knowledge whereof at the most some worldly utility would arise But Christ declared unto the Iewes the mysteries of eternall salvation which were hid from the world Ephes 3.9 upon the knowledge whereof did depend eternall life Iohn 17.3 And yet they would not receive or accept him Eighthly she thought Solomons servants and Answ 8 attendants happy who daily heard and saw the wisedome of their Master But neither the stupendious and unheard of Miracles of Christ nor his singular wisedome grace and power in preaching would draw the iewes unto the love and admiration of so great and gracious a Lord. VERS 43 44 45. Vers 33 34 c. When the uncleane Spirit is gone out of a man hee walketh through dry places seeking rest and finding none Then he saith I will returne into my house from whence I came out And when hee is come hee findeth it empty swept and garnished Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there And the last state of that man is worse then the first Even so shall it be also with this wicked generation By this Parable our blessed Saviour would shew that destruction did hang over the heads of the Iewes And why because they had received the Law of God and although they thereby seemed to bee altogether delivered from the power of the Devill who held all other nations captives yet they would not observe nor obey the Law After this to adde to the measure of their iniquity and to make it full they reject the Gospel which was brought and offered unto them by the Sonne of God himselfe and impugne the knowne truths delivered by him and commit blasphemy against the Holy Spirit as our Saviour had before intimated verse 31 32. Now what was this no other thing then wholly to renounce Christ and to dedicate and consecrate themselves wholly unto the Devill even as though a man should decke and trim up a house that his enemy might willingly and perpetually dwell there For thus doe they who having knowne the truth and by the knowledge thereof having been delivered from the hands of the Devill doe afterwards willingly wittingly and of set purpose oppose it and renounce it for ever and adhere and cleave to the lies delusions of Sathan And this is the plaine and direct meaning of our Saviour in this place Melancton s 1 Corinthians 10. folio 45. understands this place of those who being tempted by a diabolicall temptation are overcome thereby and sinne securely without any feare of God and consequently out of contempt which sinne elsewhere he calleth a sinne against conscience Vers 46 47. VERS 46 47. While hee yet talked to the people behold his Mother and his brethren stood without desiring to speake with him Then one said unto him Behold thy Mother and thy brethren stand without desiring to speake with thee There was a sect who sprung up in Arabia and were called Antidicomarianitae that is the Adversaries of Mary who to extenuate and ecclipse the glory of the blessed Virgin held that after the birth of Christ shee was carnally knowne by Ioseph her husband This heresie is refuted by Epiphanius a Contra Antidicomarianitas haeres 78. by divers reasons taken from this place some other probable grounds as namely First because the Epithete of Virgin is given unto her and therefore she is a Virgin Secondly because from the tradition of the Iewes it is shewed that she was not given unto Ioseph for carnall copulation but for the avoiding of the imputation of being dishonest which shee would have incurred if shee had brought forth Christ before she had beene given in marriage unto any Thirdly because Ioseph married not Mary for any carnall respects hee being above or about fourescore yeares old when he tooke her unto him but rather that hee might keepe and preserve her shee being of his owne family Fourthly because it would scarce stand with the sanctity and piety of Ioseph to use such a holy vessell after the dispensation of so deepe and divine a mysterie Fifthly because none can be named that Ioseph begot of her neither reade wee of any children he had by her either before his fleeing into Aegypt or after his returne twelve yeares at least wee reade that Ioseph lived with Mary but after Christ was twelve yeares old no mention is made of him at all neither doe the Evangelists say any more That his Father and brethren came unto him but as in this verse Behold thy Mother and thy brethren stand without Sixthly if Mary had had either husband or children then Christ when hee was upon the Crosse would not have recommended her to Iohn Tradita est autem Iohanni propter virginitatem Seventhly Christ is called a Lyon and saith Epiphanius in the same sense wee call Mary a Lionesse But the Lionesse brings forth but one at a birth and hath but one birth all her life Iteratus partus leaenae non contingit and therefore was never carnally knowne by Ioseph Eighthly marriage was forbidden to Prophets and Prophetesses But the Blessed Virgin was a Prophetesse Ergo shee was not carnally knowne of her husband That Mary was a Prophetesse is intimated by the Type Esay 8. A Prophet shall goe in unto a Prophetesse that is Gabriel unto Mary So Philip had foure daughters which were Prophetesses and Virgins VERS 48. But hee answered and said unto him Verse 48 that told him Who is my Mother or who are my brethren Apelles did grant that Christ had a true body Object and true flesh but maintained that he had it not from the Virgin Mary but from heaven and thinkes to prove it from this verse wherein our Saviour saith Who is my Mother or who are my brethren To this tradition lib. 1. de carne Christi Contra Apellem Arg. 2. answers that the matter of this speech pronounced is to be considered For none would have shewed unto him that his Mother stood without who were uncertaine
from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are negligâ—nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch diâ—igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim.
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
I am a Dog truth Lord so I am but I desire to be thy Dog and Masters doe not drive their Dogs out of dore but although they will not suffer them to feed at their tables upon full dishes yet they suffer them to feed under the table upon those bones and scraps and crums that fall and this Lord is all that I desire that I may but gather up a crum under thy table V. Christ would discourage her by her unworthinesse to be fed with the childrens bread and she confesseth that shee doth not deserve it yea not desire it one crum of his divine grace being enough for her Now Christ hearing of this answers Oh woman great is thy faith Sect. 2 § 6. Be it unto thee even as thou wilt In these words is laid downe the efficacie of faith by which she obtaines what she would have for after these bitter brunts and harsh repulses shee obtained both a cure for her daughters infirmity and a commendation of her owne faith She wrought a miracle by the force of her prayers making both the deafe to heare and the dumbe to speake shee cried to the eares and tongue of her Redeemer Ephata Bee yee opened heare and answer my petition and fulfill my request whereupon our Saviour answers Oh woman great is thy faith be it unto thee even as thou wilt VERS 29. And Iesus departed from thence Verse 29 and came nigh unto the sea of Galilee and went up into a Mountaine and sate downe there Concerning this word Mountaine a question or two may be made How manifold is the signification of this Quest 1 word Mountaine Two-fold for it either betokens and signifies First things which are either I. Literall and thus Mountaine is often taken for Mount Sion Psalme 2.6 and 48.2 and 74.2 and 78.68 and 125.1 and 133.3 Or II. Mysticall and thus this word Mountaine doth First sometimes signifie the Church of God or Kingdome of grace as Esay 25.6 7. And Secondly sometimes signifies salvation and the Kingdome of glory And Thirdly sometimes signifies safety and protection as Gen. 19.17.30 Ezek. 7.16 Esay 22.5 and Ierem. 16.16 Or Secondly persons which are either I. Divine and thus Mountaine doth sometimes signifie God Psalme 121.1 Or II. Humanc and thus Mountaine doth signifie First sometimes oppressors as Psalme 76.5 And Secondly sometimes Persecuters as Ier. 13.16 and 51.25 And Thirdly sometimes those who are barren and destitute of good fruits as Esay 7.25 and 30.17 and 42.15 and Ierem. 4.24 26. And Fourthly sometimes proud men as Iob 9.5 and 28.9 Psal 144.5 Esay 2.12.14 and 40.4 And Fifthly sometimes great and mighty men as Iudg. 5.5 and 2 Sam. 22.8 Psam 18.7 and 46.2 3. and 72.3 and 80.10 87.1 and 148 9. Esay 41.15 and 64.1 c. Habac. 3.6 And Sixthly sometimes those who are obstinate and obdurate Ezech. 6.2 c. How many sorts of Mountaines are there Quest 2 First there is the Mountaine of the Lord as Answ 1 Exod. 3.1 and 4 27. and 18.5 and 19.3 and 24.13 Numb 10.33 and 1 King 19 9. Psalme 15.1 and 24.3 and 36.7 and 43.3 and 48.1 and Ier. 17.3 and 31.21 And this Mountaine is called I. Sometimes the holy Mount as Psalme 2.6 and 3.5 and 15.1 Ezech. 20.40 And II. Sometimes the Mountaine of the Lords house Esay 2.2 Ierem. 26.18 Secondly there is the Mount of blessing or Answ 2 the blessed Mount as Deut. 11.29 and 27.12 Thirdly there is the Mount of security or the secure Mount Psalme 30.7 Answ 3 Fourthly there is the Mountaine of Malediction Answ 4 or the cursed Mount Deut. 11.29 and 27.13 Answ 5 Fifthly there is the Mountaine of errour as Ier. 50 6. Answ 6 Sixthly there is the Mountaine of water as Iosh 3.16 Answ 7 Seventhly there is a fading falling Mountaine Iob 14.18 Answ 8 Eighthly there are melting Mountaines Iob 28.9 Psalme 97 5. Esay 34.3 and 64.1.3 Answ 9 Ninthly there are flaming and burning Mountaines Psalme 83 14. and Ierem. 51.25 Answ 10 Tenthly there are smoaking Mountaines Psalme 104.32 and 144.5 Answ 11 Eleventhly there are are skipping and leaping Mountaines Psalme 114.4.6 Answ 12 Twelfthly there are rejoycing and exulting Mountaines Psalme 98.8 Answ 13 Thirteenthly there are Mountaines which praise the Lord Psalme 148.9 Esay 44.23 and 49.13 Ierem. 31.12 Answ 14 Fourteenthly there are trembling and quaking Mountaines Esay 5.25 Ierem. 4.24 Quest 3 To what use serve the Mountaines Answ 1 First they did sacrifice of old upon the Mountaines as Genesis 22.2 Exodus 3.12 But this practise was afterwards prohibited and reproved 1 King 14.23 and 2 Chronicles 33.15 Esay 57.7 and 65.7 Ierem. 3.6 and 17.2 Ezech. 6.13 and 18 6 11 15. Secondly sometimes they did preach upon the Answ 2 Mountaines as Mat. 5.1 Thirdly sometimes they did pray upon the Answ 3 Mountaines as Matthew 14.23 and many places besides Fourthly they hewed stones out of the Mountaines Answ 4 for the house of God 2. Chron. 2.2 18. Fifthly they worshipped upon the Mountains Answ 5 Psalm 99.9 Sixthly they rested themselves upon the Mountains Answ 6 or withdrew themselves thither that they might be at a little peace and quiet from the tumult and concourse of the people thus Christ in this place goeth up to the Mountain What promise did the Lord make to the Quest 4 Mountaines First the Lord promiseth that the Mountains Answ 1 shall be watered Esa 30.25 Ierem. 31.12 And Secondly that they shall become fruitfull Esa Answ 2 7.25 Ierem. 31.5 Ezech. 17.23 And Thirdly that all rough Mountains shall bee Answ 3 made smooth and plain Esa 49.11 And Fourthly that on the Mountaine the Answ 4 Lord shall bee seen Genes 22.14 Exod. 19.3 Psalm 122.1 CHAPTER XVI Verse 4 VERS 4. A wicked and Adulterous generation seeketh after a signe and there shall no sign be given unto it but the sign of the Prophet Ionas Sect. 1 § 1. A wicked generation seeketh after a sign WE see here how our Saviour calleth the Scribes and Pharisees and Jews an adulterous and wicked generation because not content with the word of God they seek a sign whence we may learn That we must not desire Miracles from God that we may beleeve Observ but content our selves with the word of God Reade Matth. 12.38 c. and Luke 1.18 where Zachary is blamed for this and Iohn 6.30 and Luke 16 Quest 1 Why must we not ask Miracles at Gods hands Answ 1 First because the Gospell is now clear and open and truth therin is evidently laid down In old time the Gospell was hid under Types and Figures and declared by Parables visions and dreames and therefore under the. Law it was lawfull to seek or ask a signe as Iudg. 6.17.36 and 13.8 and 2 King 19.28 and 20.9 But now the light of the Gospel is such that he that runs may reade it as the Prophet Abakkuk saith If it be Obiected that signs Object and Miracles confirme the Doctrine which is taught as
the Rock upon which the Church is founded is neither Peter nor his successors but Christ as was abundantly shewed but even now Secondly yea if wee should admit that Peter Answ 2 was called a Rocke then wee must understand it of his Confession not of his Person as Hilary de Trinit 6. seemes to understand it Thirdly yea if the Church were built upon Answ 3 Peters Person which wee must not grant yet it would not follow that it is now built upon the Pope because neither had Peter any successour in his Apostolical office neither if he had could his personall priviledges be derived to his successours For in the same sense that Peter is called the foundation of the Church are the other Apostles called foundations also but their personall priviledges were not devolved to the Bishops their successours and therefore neither Peters Answ 4 Fourthly and Lastly the Rock and foundation of the Church ought to be perpetually firm stable and immovable but this the Popes are not For First if we consider their persons then without doubt we may safely say that the gates of Hell have prevailed against them many of them having been Magicians Atheists yea Devils incarnate and monsters in nature Secondly if we look upon and consider the publike profession of the Orthodoxe faith then it is certain that many of them have erred and fallen from the true faith many of them being Hereticks as might be instanced in Liberius Vigilius Honorius and divers others Object 3 But Bellarmine here yet further presseth these words thus de verbo Dei lib. 3. Cap. 5 Peter here is literally called the Rock the foundation of the Church and the chief Rector of his Church and so consequently are al his successours from hence a double Argument is framed by him Argu ∣ ment 1 First if Peter be a Rock then he shall not bee broken he shall not be carried about with every wind of Doctrine that is he shall not erre in faith at lest Quatenus petra that is as he is the chief Bishop First these words upon this Rock will I build my Answ 1 Church are not literally spoken of Peter as is abundantly proved before Answ 2 Secondly although these words were understood of Peter yet we deny that they belong also unto the Pope his successour as they terme him as is also shewed before Answ 3 Thirdly the Argument alleaged is no Argument that is doth not agree with any Mood in any Figure but is only a confused reasoning If Peter be a Rock then he shall not be broken that is not erre in faith that is as he is the chief Bishop Thus he goes about not only to distinguish his person but also to separate him from his office which is ridiculous because an office is no other thing but a quality happening or acceding unto a person and the office cannot but be affected either by the vertues or vices of the person as if a man be learned and a Bishop then he is a learned Bishop if unlearned then he is an ignorant Bishop So although Marriage respect properly the person yet if he who is married be a Bishop we say he is a married Bishop and therefore it is a foolish thing to distinguish the person from his office seeing the office is a quality and an accident which cannot subsist without the person which is the substance Thus also if a man be an Heretike and a Bishop we truly averre him to be an Hereticall Bishop and that man cannot be a Catholike Bishop which is not a Catholike man A Sword is nothing of it selfe but only Iron so framed and fashioned and yet all the faults that be in that iron so formed are called the faults of the Sword it self So when a Bishop is nothing at all by himself but only a man chosen unto that place and calling without doubt the faults of the man will be also the faults of the Bishop We conclude therefore if in this place there be not promised an infallibily of person then neither an infallibility of office That is if Peter and Alexander the 6. and Gregory 7. be not exempted from erring as they are men then neither as they are Bishops and Popes now Bellarmine himself dare not affirm the first viz. that Peter or the Popes cannot erre as they are men therfore the latter cannot bee denied namely that they may erre as they are Bishops chief Bishops and Popes Seâ—ondly his next Argument drawn from his Argu ∣ ment 2 former exposition is thsi if the Edifice be such that it cannot fall then certainly his foundation cannot fail but the former is true therefore also the latter We distinguish here of a Foundation Answ There is a foundation properly so called a Ministeriall foundation now concerning the first foundation we admit the consequence and confesse with Bellarmine that the Foundation cannot fail but the house must fal but the house may fall yet the foundation continue But nâ—ither Peter nor anâ— successor of Peters is the Church properly so called as St. Paul witnesseth 1 Cor 3.11 Now concerning the Ministeriall Foundation we deny the Consequence because as that Romane Pantheon or Temple doth not therefore fall because he is dead by whom it is built so it hindreth not but the Church may continue in the right faith although hee should apostatize that planted that faith in the Church as we see plainly in Peter when he staggered in withdrawing himself from the Gentiles by reason of the Jewes Galath 2. the Church did not therfore stagger he being not the proper foundation thereof Cham. tom 1. pag. 57. § 3. Ego I will build Sect. 3 The Papists affirm Object that the Primacie of the Roman Church over all Churches hath its beginning and originall from no other but Christ and they would prove it from these places of Scripture which therefore I conjoyn because the Answers unto them were conjoyned in one Epistle First Christ said Thou art Peter and upon this Rock Ego I will build my Church in this verse Secondly Christ said Ego I have prayed for thee Peter that thy faith should not fail Luk. 22.32 Thirdly Christ said to Peter Feed my sheep Iohn 21.16 Therefore Peter and Peters successors the Popes have their primacie from Christ Bellarm. de Pontif. rom lib. 2. Cap 17. To these places Tunstall and Stockesly two Popish Bishops yet in this point holding the truth did pithily make answer in their Epistle sent to Cardinall Poole First to the first they affirm out of the ancient Answ 1 expositors that by Rock was meant the faith which was then first confessed by the mouth of Peter and not Peters person and consequently not the Popes And they confirmed this further from St. Paul who saith that only Christ is the foundation of the Church and neither Peter nor any creature besides 1 Cor. 3. Answ 2 Secondly to the second they answer That Christ speaketh onely of the fall of Peter
which he knew in his godly prescience giving an inckling unto him that after his fall he should bee converted and strengthen his brethren Now if this were meant of Peters successors also then they must first fail in faith and after confirm their brethren Answ 3 Thirdly to the third they affirm That the whole flock of Christ was not committed to Peter to feed for he himself testifieth the contrary exhorting all Pastors to feed the flock of Christ which was given them in charge by Christ And he encourageth them herunto by this Because if you do so then when the chief Shepheard shall appear ye shall receive an incorruptible Crown of glory 1 Peter 5. where he calleth not himself the chief Shepherd but only Christ It is evident therefore say they that your three Scriptures meant nothing lesse then such a Primacie over all Fox f. 1067. Sect. 4 § 4. Aedificabo I will build Object 1 The Papists object this place to prove that Peter was Head of the Church and Prince of the Apostles and consequently that the Romish Bishops are so also And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus The Text saith aedificabo I will build my Church but if Christ be here taken for the Rock his Church was built already for many beleeved in him But Peter was not made the Head of the Church till afterwards a ter his Resurrection therefore he saith in the Future Tense aedificabo I will build Answ 1 First it is grosly false to say that the Church of Christ was not builded till after the Resurrection for seeing that many beleeved before in Christ and made a Church either they must grant that the Church was without a foundation or else that the Foundation was changed from CHRIST to Peter both which are absurde Answ 2 Secondly it is taken therefore for the enlarging and increasing of the Church of God for it followeth not because Christ saith I will build and his Church was begun to be built already that therefore another kind of building must be excogitated no more then because Christ gave his Spirit to his Apostles Mat. 10.1 Iohn 20.22 and yet biddeth them to stay at Ierusalem till they should receive the Holy Ghost Acts 1.7 that therefore they should look for another Holy Ghost as though they had not received the Holy Ghost before But as the sending of the Holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building v Willet Synops f. 152. Answ 3 Thirdly we yet answer with Augustine Super hanc Petram quam confessus es aedificabo Ecclesiam Tract ult in Iohan. Vpon this Rock which thou hast confessed will I build my Church So that in this place is meant not Peter to be the Rock but either Christ whom he confessed or his faith whereby he confessed him which is all one in effect For it matters not much whether we say the Church is builded upon Christ or faith is the foundation of the Church faith being an apprehension of Christ But of the person of Peter it can no more be understood then of the rest of the Apostles who in regard of their Holy Apostolike Doctrine upon which the Church is built are called the foundation of the Church Ephes 2.20 But the Papists Object again and against this Object 2 which hath been said That the Church is built upon Peter and upon Peters faith but faith they say hath here a double consideration for it may be either absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellar. de Pontif. lib. 1 Cap. 11. First Peters faith which was in Peter and confessed Answ 1 by him is a portion of the generall saving faith of the Church which it the foundation of the same Church and this we grant But Peters personall faith cannot be this foundation for then when Peter died his faith being a particular accident to his person going away with him the Church should have wanted a foundation Secondly in Peter these two things are respected Answ 2 his person and faith whatsoever was in Peter besides faith was flesh and blood but that could not be the foundation therefore Peters faith only was the foundation and his person had therein no part at all Thirdly their own Decrees say Quod Petrus Answ 3 quando claves accepit Ecclesiam sanctam significavit Decr. part 2. caus 24. qu 1 Cap. 6 Peter when hee had received the Keyes signified the whole Church now if in Peter the whole Church be considered then Peters particular person is not included and so consequently by their own rule their own distinction is overthrown § 5. My Church Sect. 5 Many Questions will hence arise which I doe but only name having amply to treat of them in another place Whether shall the true Church of Christ be alwaies Quest 1 glorious and pompous upon the earth No Answ for it hath often been subject to the rage and tyranny of Persecutors Whether shall the Church be alwaies visible in Quest 2 one and the same place No Answ and that First because many rare famous and sometimes flourishing Churches have failed as all the Orientall Churches have done which are named Revel 2. and 3. And Secondly because the Covenant which is made between God and al particular Nationall Churches is conditionall and therefore God will be their God no longer then they walk as becomes his people Whether shall the Visible Church of Christ be Quest 3 alwaies free from all errours in the Prelates Or whether shall the Prelates and Rulers of the Visible Church be alwaies free from erour Answ No for Humanum est errare as might be proved by some Prelates of all ages in all places that is in all Churches there have been some of the Prelates and Rulers who have been subject unto and tainted with some errours Quest 4 Whether shal the Church of Christ be alwayes Visible Ad intra And that not only I. In regard of some which shall professe the truth somewhere but also II. In regard of some Ministers which shall preach and administer the Sacraments Answ 1 First the Papists do not deny this and therefore our probation may be the lesse Answ 2 Secondly our famous Doctor Field confesseth that somewhere or other in all times there shall be some Pastors who shall openly and publikely faithfully preach the word of God and rightly administer the Holy Sacraments Answ 3 Thirdly it is undeniable but that somewhere in all ages there shall be some who shall professe and maintain the truth of God Quest 5 Whether are they alwaies the Church which seem to be so that is which have the Rule and government of the Church Or whether are the Prelates the Church of Christ Answ Not alwayes for Zachary Anna Simeon and Mary were the true
them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sinâ—ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and looâ—e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with
eternall good things and not to conferre upon Peter and his successors wordly power and pomp Secondly our Saviour in this his commission Answ 2 given to the Apostles and Ministers of the Church speaks not of externall good things but of internall namely of the righteousnesse of the heart of the expiation of the mind and of the remission and pardon of sins which things are not subject to externall power as other corporal things are And therefore it is evident that no political authority or jurisdiction is here promised to Peter or the Pope Thirdly the power of the Keyes doth consist Answ 3 in the remitting and retaining of sins as Iohn 20.22.23 Whose sins ye remit they are remitted c. And therefore no Primacy or externall power is here meant Answ 4 Fourthly the Keyes ought not to be separated from the word and therefore seeing the Preaching of the word is common to all Ministers the Keyes cannot signifie an externall power or Primacie which belongs only unto one particular person Answ 5 Fifthly the Holy Spirit is the Rector and governour of the Keyes for Christ Iohn 20. being about to give them the charge of Preaching and the power of binding loosing doth first breath upon them saying therewith Receive ye the Holy Ghost and therefore no externall and personall Primacie can be here meant Answ 6 Sixthly the use of the Keyes ought not to crosse or contradict the Holy Scriptures but ought to be agreeable and in all things according to the Holy Scrâ—ptures but these ascribe full and absolute power of all things only unto Christ Matth. 28. All power is given to me c. Therefore by the Keyes Christ did not promise any such power to Peter or his Successours Answ 7 Seventhly the power of the Keyes is not absolute or boundlesse but limited and determined and therefore the use of them depends upon the will of him who delivered them and consequently except they be administred according to the will of Christ they are not effectuall but a heady presumption That is Christ neither gave to the Pope nor Peter nor unto any Apostle or Minister absolute power to excommunicate and bind over to Sathan or to remit and pardon whomsoever they will but they must onely bind impenitent and obstinate persons and loose only penitent and obedient or otherwise they shall be punished for abusing their office and power and transgressing their charge If the studious Reader would see this enlarged by many more Arguments let him reade Aret. probl de Clavibus fol. 25. b. 26. a. Quest 2 How or when do those to whom Christ hath committed the keys abuse their judiciary power which with the Keyes is given unto them Answ 1 First the Prelates and Clergie abuse this judiciary power when they usurpe this judiciary power over persons which are not subject to their jurisdiction as if the Church should endeavour to subject resisting and withstanding Heathens to their power and discipline contrary to the practise of S. Paul 1 Corinth 5.12 Or if one particular Church to wit the Church of Rome or France should excommunicate or assume power to cast another Church as of England out of the Communion of the Catholike Church for some errour as they conceive which it holds Indeed one Church may counsel and advise another but not exercise this judiciary power over any Church though in some things faulty which is not under her jurisdiction Answ 2 Secondly this judiciary power is abused by the Prelates when they judge those unjustly which belong unto their jurisdiction that is when they do not judge them according to equity and the Law of God but out of malice or ignorance pronounce those who are Orthodox to be Heterodox and punish them for Heretikes For it often happens that they which have lawfull power to judge use that power of judging unlawfully Thus the Scribes and Pharisees excommunicate all those who confesse Christ Iohn 9 22. So the Papists punish those who are amongst themselves for Heretikes and bring them into their bloody Inquisition if they be found to read and study the Scriptures and begin to acknowledge the truth of the Gospel Thirdly this judicary power is abused by the Answ 3 Clergy when they judge men truly and that for some errours in Religion but over and above impose those punishments upon those who are so condemned for Heretikes which doe not belong unto an Ecclesiastical Court to inflict as if a man being convicted of heresie and condemned for it they should presently endeavour to spoil him both of his life and goods Now this belongs to the Civil Magistrate to inflict these punishments and not unto the Sacerdotall power and therefore it is an abuse of their authoritie to goe any farther then judgement for the execution of the Lawes is to be left to the Civill Magistrate Bishop Davenant de Iudice controv pag. 90. Some Papists Object this place to prove that Object 1 the Pope may by his dispensation dissolve the Oath of Alleagiance Christ saith whatsoever thou loosest in Earth shall be loosed in Heaven Therfore the Pope hath power to dispense with all kind of vowes and Oathes First this text is not understood of every kind Answ 1 of loosing and binding as of Oathes and vowes but of the binding of sins to the impenitent and of loosing and releasing of sins as their own interlineary Glosse expoundeth and the Scripture warranteth Iohn 20.23 Secondly absolute power is not given of binding or loosing but according to Gods will as Answ 2 Lyra expounds it Supposito debito usu clavis c. The right use of the Key being supposed God approveth it in Heaven Now it is not Gods will that lawfull Oaths should be violated but faithfully kept Psalm 15.4 He that sweareth and changeth not shall dwell in Gods house Thirdly this power of binding and loosing is Answ 3 given to all Apostles and their successors Mat. 18.18 And so Hierome confesseth as hee is cited by the ordinary glosse And therefore if this exposition were true then every Priest might dissolve reverse and dispense with Oathes Fourthly whatsoever is said to St. Peter is not Answ 4 said to the Pope unlesse he would shew himselfe to be the true successor of St. Peter both in doctrine and place in the probation of both which he failes The Papists further produce this place to warrant Object 2 the Popes practise of dispensing of pardons and selling of Indulgences affirming that the power of granting Indulgences doth rest only in the Pope as the successor of Peter to whom Christ said whatsoever you loose in earth shall be loosed in Heaven They argue thus That which was given to Peter was given also to the Pope But from this place it appeares that unto Peter was given a full power of loosing sinners both from the fault and punishment Therefore this power is also given to the Pope Cajetan opuse tract 8. Answ 1 First for a full answer of this
Num. 31.16 Certainly none can be free from misery that thus giueth offence our Saviour here denouncing a woe against such And thus we see how this offence given is voluntary or in the will of the agent Or II. There is an Offence given which consists in the nature of the action and thus First some things are offensive to a mans self Matth. 5.30 If thy hand offend thee c. but this is improperly or at least lesse properly called an Offence Secondly some things are offensive to our brethren and thus all publike sinnes are 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum the Offence given Secondly there is Scandalum acceptum an offence which is taken but not given and herein we have two things to observe namely I. The description thereof viz An offence taken is when our brethren are offended with that which we do without any fault in us at all that is when there is in us neither a will or desire to offend them nor any direct depravity in our actions wherewith they are offended II. Wee have to consider the Destribution of this offence taken viz. it consists either First in an indifferent or adiaphorall action which is two-fold to wit either I. An action which is indifferent and remains such that is when the thing is indifferent of it selfe and in its owne nature and a man is neither compelled to doe it or not to doe it either by Any Publike Command Or Any private Necessitie Now here offences must by all means be avoided and shunned by those who desire to avoid this woe denounced in the Text. Reade Mat. 17.27 Rom. 14.15 and 1 Cor. 8.9.13 and 10.29 c. Or II. There are actions which are indifferent in their owne nature but are changed either by the command of the Magistrate or by some great or inevitable necessitie and if a man bee offended with these actions it is Scandalum acceptum an offence taken because the Agent or doer thereof doth it not voluntarily but by a command from authority and also because the action or thing done is not simply or positively evill but in its own nature indifferent that is a thing which may be done or left undone without sinne Or Secondly this Offence taken consists in a pious and religious action as when men are offended with Christ and Religion and the Gospell as was shewed before § 2. Now these offences wee must not at all regard nor shun and avoid but if men will bee offended with that which is good and godly let them bee offended Matth. 16.23 And thus we see the truth of the Observation that many offences are to be expected in the world by those who are faithfull in the service of the Lord. § 4. But woe be to that man by whom the offence Sect. 2 commeth Our Saviour here denounceth a woe against those who offend or are stumbling stones unto the children of God Woe be unto them that is they shall perish for ever Hence then wee may observe That offences Observ and scandals shall be the cause of eternall death or hee who offendeth the children of God or causeth them to offend shall perish eternally without repentance Or in generall both the offenders and the causers of giving offence both the seducers and the seduced both those who stumble and they who lay Quest 1 the stumbling stone shall be punished Matthew 5.29 Wherein or how doe they offend who lay stumbling blocks before men First such offend because they give occasion Answ 1 to the Adversaries to blaspheme and here they are guilty who professe the truth but do not live according to the truth who have a forme of godlinesse in their words but not the power thereof in their lives 2 Tim 3.5 Wo be to such who by their hypocrisie and colour of Religion give offence unto others Secondly such offend and sin in laying of Answ 2 stones of offence before the feet of the faithfull For a Scandall or Offence is either I. A cause of evill by precipitating and casting head-long that which is good Or II. It is a confirmation of evill by hardning men in sin and hindring them from conversion for those who cause others to offend are causes unto them both of doing that which is evill and of leaving undone that which is good And therefore wee must take heed of giving offence or a Scandalis datis for by that means wee are guilty of our brethrens sin and smart and their blood shall be required at our hands Object 1 But some will object that offences are necessary It must needs be saith our Saviour that offences come Answ It is true that offences must come but wo unto them by whom they come The Wolfe cannot change his nature and yet hee is blamed for his cruelty Neither Iudas nor the Iews did any thing but what was before determined and yet they are blamed and that justly for the doing of it because they did it willingly and out of envie unto him Object 2 But some object and say againe That wherewithall many good men are off nded was not done by me for that end that they might be offended and therefore it is Scandalum acceptum non datum an offence taken but not given Answ An offence is either First voluntarie as I. When Lawes are made directly against Religion And II. When men exhort perswade and tempt unto sin Now these are the worst scandals Or Secondly there are occasionall offences and these are therefore condemned because they are causes of evill and if hee be threatned and shal be punishâ—d who is seduced then much more he who is the Sâ—ducer Now we must farther observe that these occasionall Scandals are either I. In doctrin as when men teach that which is Popish Idolatrous and supersticious now woe be unto such â—lind and wicked Leaders of the blind for both themselvs and those who are seduced and mislead by them shall perish and fall into the Ditch Or II. In Practise and that either First by exhortation and that either I. Docendo by teaching others to lye steal and the like as parents often do their children and Masters their servants for their advantage and filthy lucres sake Or II. Alliciendo by alluring others unto theft adultery drunkennesse and the like Or III. Terrendo by terrifying and affrighting others with scofs taunts derisions and the like by which some are kept back from the profession of Religion Or Secondly by Example and thus great men are great scandals for an evill life or example in a Superiour doth much harme and occasions much evill in and amongst inferiours Or Thirdly men give occasion of offence by their words to wit by their scurrilous speeches and songs and oaths and the like wherewith pure and chaste cares are offended Object 3 It will be objected againe if wee must avoid giving of offence then it is not lawfull to use the Ceremonies of our Church at all that is neither the
lest we fall into the irefull hands of God Heb. 30.31 for then we shall either be punished with temporall or eternall torments § 2. Cut it off pluck it out and cast it from thee Sect. 2 Is the body to be dismembred No Nâ—â— mutilarâ—lum corpus sed fraenandus usus Quest 1 sâ—â—sâ—â—â— Calvin s Non praecipit damna corporis Hilar. s Non de membrorum compage disturbandâ Chrysostome s Quest 2 Why may not the body be dismembred and mutilated Answ 1 First because the members of the body want the sense of sin Potes cogere manum ut pecâ—et manus te cogere non potest Hilar. s Thou maist constrain thy hand and force it to sin but thy hand cannot compell thee unto evill Answ 2 Secondly Otiosum damnum corporis relictâ voluntate concupiscentiae Hilar. It is to no purpose to cut off an hand and pluck an eye out of the body so long as lust and concupiscence remain in the soul Answ 3 Thirdly Quia crimen non carnis sed voluntatis non oculus sed per oculum animus intuetur Chrysost s Because the fault when a man sins is in the will not in the flesh and it is not the eye that lustfully looks upon beauty but the minde by the eye And therefore unwarrantable was the practise of Leo the first who cut off his hand because by the kisse of a Matron he was inflamed and kindled unto lust Sabel 5.6 Sect. 3 § 3. For it is better for a man to enter into Heaven having but one hand foot or eye c. Quest Shall any be lame in Heaven Answ 1 First certain it is that there shall be no deformity in Heaven neither shall there be any wounds or lamenesse there Answ 2 Secondly some say that our Saviour speaks of the losse of these members in this life but it is here said It is better to enter into life not to remain or abide in life having but one hand c. And Mark 9.43 45 47. it is called the kingdom of Heaven and in both places is diametrally opposed to Hell Answ 3 Thirdly some say that our Saviour speaks comparatively as if he should say put case that thou shouldest be deprived of thy eye for ever yet it were better to have one in Heaven than two in Hell Answ 4 Fourthly we may safely and certainly answer that the speech is figurative and therefore the letter thereof is not too strictly to be pressed or urged Sect. 4 § 4. Than having two to be cast into hell fire Observ 1 We may learn hence that it is necessary that we be separated either from God or from sin or that either the sin or sinner must necessarily perish either sin must be cast off or the sinner must be cast into hell fire 1 Tim. 2.19 Mat. 7.23 Rev. 2.5 yea it is an excellent sign of a Saint and sanctified man to be totally separated from sin and the occasions thereof Object Against this it will be objected If this be a mark of a holy man then none are holy for these things can none do viz. separate themselves from sin and the occasions thereof Answ Although of our selves we cannot yet by Gods assistance we may and that two manner of waies namely First by a sincere purpose of heart Acts 11.33 Rom. 7.17 20. And Secondly by an increase of grace for thereby we shall be taught and enabled I. To sin more seldome every day than other And II. To check and reclaim our selves sooner from sin than formerly And III. To lament bewail and be more sorry for our sins and more condemn our selves for our iniquities than heretofore And IV. To love sinne lesse but hate it more then hitherto we have done And V. To love good things and godly duties better every day then other Why is this place so expresly thrice repeated Quest 1 that is both Mat. 5.29 30. and 18.8 9. and Mark 9.43 45 47 First it is repeated for the certainty of the Doctrine Answ 1 Observ 2 or to teach us That the condemnation of the wicked is most certain or That sinners shall certainly be cast into hell Mat. 5.18 and 24.35 Psalm 19.17 and 1 Cor. 6.9 Gal. 6.7 Psal 11.6 Rom. 2.8 12. How further doth it appear that sinners shall Quest 2 certainly perish First because Tophet was prepared for such Answ 1 as Heaven was prepared for the righteous and therefore the one is not more sure of Heaven than the other is of Hell reade Esa 30.33 Prov. 16.4 Rom. 9.22 23. Secondly it appears evidently that the wicked Answ 2 shall perish thus The Lord can as well cease to be as not to be just but he should not be just if he should not punish the wicked and make a difference between them and the righteous and therefore they shall never go unpunished 2 Thes 1.6 7. And therefore sinners must not delude themselves and think that they may sin and live for they must either leave their sins or lose life everlasting they must either turn from their iniquities or submit themselves to hell fire and everlasting death Must all adulterers and drunkards and sweaters Quest 3 and the like be cast into hell Certainly all such shall except they repent Answ for true Repentance onely approves Faith to be true Secondly this place is thrice expresly repeated Observ 3 for our instruction to teach us That the repetition and recapitulation of Answ 3 those things which are taught is commodious and profitable 2 Pet. 1.12 and 3.1 And that I. Because many often are not present when things are first taught and delivered And therefore a short recapitulation of those things can neither be displeasing to those who have heard them nor unprofitable unto those who heard them not II. Because many often are present which attend not and therefore a brief repetition will sharpen and quicken their attention We must sow and water if we desire that our labours may be profitable III. It is evident that repetition of what hath been formerly preached is very profitable because it is very hard for us 1 To understand divine Truths And 2 To beleeve all saving Truths And 3 To love all holy duties and things which are taught unto us And 4 To remember those things which are delivered and taught And 5 Seriously to mark and observe them Now it is necessary that all these should be done and therefore a brief rehearsal of what was formerly more amply delivered must needs be profitable unto all who desire to be understanding and good hearers IV. A short repetition is yet further profitable in a threefold regard namely First in regard of our selves for the hearing of that twice which nearly concerns us doth imprint it deeper and fixe it the surer in our hearts Secondly in regard of our judgment and understanding for those things which we understand not at all or not right or not sufficiently at the first hearing we shall understand the better by a second
Mortons Appeale lib. 4. cap. 16. §. 3. pag. 150. men But the Papists will not acknowledge that any of their opinions or practises are novell except we can produce the yeare when they were borne the place wherin they were first brought forth the author by who they were first begotten Now the maÌ„ner of the resolutioÌ„ of this question doth overthrow this idle evasion of theirs as appeares thus When the Pharisees tempted CHRIST in the question of divorce asking Whether it is lawfull for a man upon every occasion to put away his wife He answers from the beginning it was not so reproving the coÌ„mon errour of the Jewes by testimony of Antiquitie from the word of God Gen. 2.24 Where we may observe that the question propounded by the Pharisees were two viz. First whether is it lawfull Secondly if it be not lawfull Why then did Moses suffer it To this second Christ answers Moses suffered it for the hardnesse of your hearts But to the first he answers It was not so that is not thought lawfull from the beginning Here the Romanists would have taught the Pharisees to reply upon Christ thus If you convince us of error you must shewe us When this arose in the Church of God who first taught it what person resisted it or else this contrarie custome must be maintained as divine and from the beginning But the wisdome of Christ seemeth to condemne this reason of folly when passing over the originall of this custome he is contented with the revealed will of God in the beginning of truth In the beginning it was not so plainly teaching us that we are not bound for the confutation of errour to a positive demonstration of the beginning thereof but that it is sufficient to deliver a negative shewing a time when it was not But the Papists plead Antiquity for many of their opinions which we hold erroneous to which evasion also our Saviour hath taught us here how to answer For he by reforming the corrupt doctrine of divorce which was ancienter then Moses by a more ancient constitution even of that which was from the beginning did teach us wisely to distinguish of Antiquity that one is primitive and hereditary the other adoptive of an after invention There is Ancient and most ancient and this must we flee unto because Antiquissimum verissimum That which is most ancient is most true Tertul. What may we safely hold concerning Polygamie or the having of divers Wives alive at once Quest which was usuall amongst the Iewes and seemes here to be reproved by our Saviour First we hold that it was never lawfull being Answ 1 either a transgression of or at the least a digression from the first Institution in the creation This our Saviour here plainly shewes saying From the beginning it was not so for verse 4 At the beginning God made them male female one male and one female and they two shall be one flesh where we see that not three or foure but only two are made in one therefore Polygamie is a breach transgression of the first Jnstitution Mal. 2.15 2. In the Patriarks we deny not but that before Answ 2 there was yet any Law written in respect of the necessity of those times it was by use custome tolerated though not by any dispensatioÌ„ authorized Thirdly among the Gentiles where there was Answ 3 not the like reason or occasion Polygamie was neither lawfull nor tolerable Fourthly after Moses law was written and the Answ 4 Church in them increased we doubt not but that the multitude of Wives was a sinne and corruption J enlarge not these because the Reader may see them amplified by Dr. Willet Synops fol. 775. § 4. Except it be for Fornication Sect. 4 In these words our Saviour doth plainly shew that Marriage is not forbidden after a lawfull divorce For if hee which puts away his wife but not for fornication causeth her to coÌ„mit adultery then he which putteth away his wife for fornication causeth her not to coÌ„mit adultery And if he which puts away his wife unlesse for fornication and marries another commits Adulteâ—y then he which puts away his wife for Fornication and marries another doth not commit adultery This argument is largely handled discussed both by Dr. Willet Synop. pag. 776. 777. and also by Chamierus de repudiis lib. 18. cap. 16. tom 3. fol. 693. The Papists hold that a man may put away his wife if he be to enter into Orders Against which we produce this Argument from this place Our Saviour giveth this perpetuall Rule that no man should dismisse his wife but for Fornication But Orders is no fornication although frequently those in Orders be fornicators therefore not for entring into Orders is shee to be dismissed So verse 6. No man must put a sunder that which God hath coupled but they which are but Contracted are coupled before GOD therefore no humane ordinance such as is the single life annexed to Orders can separate them VERS 10.11.12 His Disciples say unto him If the case of the man bee so with his wife Vers 10.11.12 it is not good to marry But hee said unto them all men cannot receive this saying save they to whom it is given For there are some Eunuches which were so b rne from their mothers wombe and there are some Eunuches which were made Eunuches of men and there be Eunuches which have made themselves Eunuches for the Kingdome of heavens sake Hee that is able to receive it let him receive it Sect. 1 § 1. His Disciples say unto him Quest The Apostles here demand of CHRIST whether it bee expedient for men to marry or not seeing that they must keepe their wives whatsoever they are except Adulteresses Answ In answer here unto our Saviour First opposeth the necessity of marriage which is such that but few are exempted from it Secondly he shewes to whom this is given to be free from Marriage viz. either to those that by some defect of nature are debilitated from generation or to those who willingly or unwillingly are made Eunuches or to those who by Witchcraft charmes and enchantments are weakned and disinabled from performing the act of procreation or to those who neither by nature nor force are gelded but of their owne accord abstaine being endued with the gift of Continencie of which more by and by Sect. 2 § 1. It is not good to marry Quest How can these words of the Apostles and that saying of St. Paul 1 Cor. 7.1 It is good for a man not to touch a woman stand or accord with that saying of the Lords It is not good for man to be alone that is To be without a wife Answ 1 First the Lord speakes of that which is good and commodious for the whole species of mankind which cannot bee promoted propagated and preserved by one man alone Answ 2 Secondly the Disciples speake here of a personall good for to them it seemed good for men
taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Homâ—nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have
limited the words As I. Stella in hunc locum saith They sit in Moses Chaire Cum bona docebant c. when they taught good things such as Moses prescribed II. Iansenius Concord in Matth. 23.2 Cap. 120. saith Non est illis obediendum c. They must not be obeyed when they teach any thing contrary to that Chaire III. Emanuel Sa in hunc locum saith Non tenemur hoc loco c. This place bindeth us not to obey them if they teach that which is evill for that is to teach against the Chaire IV. Maldonate in locum saith de doctrina legis et Mosis loquitur He speaketh onely of the Doctrine of the Law and of Moses V. Carthusian in hunc locum saith Hoc non est absolutè et universalitèr intelligendum c. When our Saviour saith Doe whatsoever they bid you we must not understand it universally and absolutely but of their lessons and doctrines which are not contrary to the Law of Moses VI. Erasmus s Matth. 23.3 saith Cathedrâ Mosis c. Christ did not understand by Moses chaire the doctrine of the Priests but the Law of Moses neither were they to be obeyed further then they taught according to that Law VII Ferus Lib. 3. in Matth. 23. saith Praeceptum Christi quaecunque dixerius vobis servate et facite ctc. That CHRISTS Commandement Observe and doe whatsoever they bid you bound them not to observe all the Decrees of the Pharisees but so farre forth as they agreed with the Law c. VIII Let the Reader if he desires more Expositors read Gloss in Matth. 23.2 and Nicol. Gorr ibid. and Ariat Montan. elucid ibid. Aquinas 2. 2. qu. 104. Artic. 5. et August Tract 46. in Iohan. Where he shall heare them with one mouth and mind say Sedere super cathedram Mosis c. To sit in Moses chaire is to teach according to the Doctrine and rule of Moses Law and to command things agreeable thereunto that is to say true doctrine and the same that Moses taught wherein onely they might be followed and no further Secondly because if the Pharisees be not to be heard beleeved and obeyed in all things but in some onely then of necessity we must have another rule whereby we may be directed in our hearing for else how can we tell wherein we must follow our teachers and wherein we must not And therefore there must be a Judge in Religion and the matters of faith above the interpretation of the Prelates of the Church Thirdly the Pharisees taught many errors and blasphemies and that I. Both against the Law of Moses Matth. 5.20 and 15.3 and 25.13 And also II. Against the divinity of Christ Marke 14.64 Iohn 7.48 and 8.13 and 9.22 24. and 19.7 15. And in this regard our Saviour bad his Disciples Matth. 16.6 12. to beware of the leaven of the Pharisees which was their Doctrine Wherein he had gaine-said himselfe if by Moses chaire he had meant any thing but the prescript of the Law or by those words had commanded us in all points to doe according to the Prelates doctrine for then the Jewes must not have honoured Parents nor loved their Enemies nor beleeved in Christ because the Pharisees taught against these things I enlarge not this here because both in the fore-going question something hath beene said and in the following answer of this objection something shall be said of the errours of the Pharisees Fourthly Moses himselfe did preadmonish us not alwayes to heare all who sate in his chaire Deuter. 18 19 30 21. And therefore the Prelates are not to be obeyed in all things which they teach Answ 4 Fourthly we answer to Latomus his Argument CHRIST saith Whatsoever they bid you doe that observe and doe therefore the authority of Ministers is necessarily to be obeyed in all that they teach We deny the consequent and that for these reasons viz. I. Because when the authority of the Ministers is named in the conclusion either it is to be understood First of all Ministers together in generall now if he thus understand it he declines wholly from the true sense of the place for when CHRIST named the Scribes and Pharisees he understood not every one as appeares by that which followes They love the uppermost roomes at Feasts verse 6. And they say and doe not verse 3. And doe not after their workes verse 3. All which cannot be understood but of particular persons and almost all the Fathers have applied this Doe not after their workes unto particular Pastors as if our Savior would say according to the Aphorisme Vivimus legibus non exemplis People must frame and direct their lives according to the Pastors Doctrine out of the word and not according to their lives and conversations Or Secondly by the authority of Ministers is to be understood every particular Minister whatsoever now if he thus understand it then I. He doth not touch the question which is concerning the authority of the Church in judging of matters of Faith for the Church is not in every particular Minister And II. The Papists themselves will not say That every one that sits in Cathedra or to whom is given Ecclesiasticall authority is an absolute Judge of all controversies II. Because if the authority of the Ministers of the Church be absolute and that it is necessary to obey them in all they teach then it is necessary that such authority should have beene given unto the Scribes and Pharisees and such an infallibility in them For if the Papists will goe about from hence to prove the absolute authority of the Church in judging of all matters of faith and doctrine then they must needs grant such a power and authority to have beene in the Scribes and Pharisees and therefore seeing theirs was not absolute and supreme no more is the Ministers now That the authority of the Scribes and Pharisees was not absolute appeares both by the severall expositions of the Interpreters of this text mentioned in the former answer and also by this Medium If their authority had beene absolute and that it was necessary to have obeyed them in all things then we should never have departed from them but this is false for Matth. 16.6 CHRIST saith Take heed of the leaven of the Pharisees which the Evangelist expounds to be meant of their Doctrine Whence we see plainly that somethings were to be avoided which they maintained and taught therefore these words of CHRISTS The Chaire of Moses doe not signifie absolute authority III. Because if the authority of the Scribes and Pharisees had beene such as that it was necessary to obey them in all things then they should have beene the rule of truth but this is false for the rule is alwayes like it selfe and never declines a Rectitudine from truth and rectitude but the Pharisees were not alwayes like themselves that is as those that sit in Moses Chaire and very often did depart from the
sincerity of Doctrine as appeares thus Jf sometimes they taught those which was true and sometimes yea more often that which was false then they did often depart from the truth and sincerity of Doctrine But the former is true therefore the latter The Assumption is proved from Matthew 15.3 4 5 6. and 16.6 From whence it appeares plainly That the Scribes and Pharisees not onely offended in this that they did not order their lives and conversations according to the prescript rule of the Law which they propounded to others but also in the expounding of that Law they did heape together many Traditions not lawfull yea and weaken the Law it selfe Whence it followes that those who sate in Moses chaire were neither the rule of the Law or truth neither the rule and absolute Iudges of Interpretations J conclude therefore this gâ—eat Objection thus Seeing the Scribes and Pharisees sometimes taught amisse and sometimes were to be avoided it is therefore necessary that when Christ saith here Because they sit in Moses Chaire therefore obey them that by the Chaire of Moses is to be understood not any authority of theirs but rather some Rule by which it might appeare when they taught well when ill I hold this an insoluble and plaine solution If the Pastors sitting in the Chaire are then to be obeyed when they teach according to the chaire and if teaching contrary to the chaire they are not to be obeyed which thinke none will deny then the chaire is the Rule of obedience due unto the Pastors but this chaire is the Law of Moses as was amply proved before therefore the Law of Moses 1 the Rule of obedience which Law is the Scripture and consequently the Scripture is that Rule of obedience Sect. 2 § 2. They make broad their Phylacteries Having spoken before of these Phylacteries J here passe them by but if the studious Reader would know further what these Phylacteries were what was written in them whence they were so called and what is meant by the enlarging of their Phylacteries Let him read Senens biblioth sanct Lib. 2. Page 9â— et Sylloge vocum exotic Page 153. c. ad 160. et Godwyn in his Jewish antiquities Lib. 1. Cap. 10. Page 51 52 53 54. Vers 6 VERS 6. And they love the chiefe seates in Synagogues Quest What were the chiefe seats which were so much affected Answ For answer hereunto observe That the manner of their meetings when Disputations were had in their Synagogues or other Schooles was thus according to Philo Iudaeus quod omnis probus page 679. The chiefe Rabbies sate in reserved chaires these are those chiefe Seats in the Synagogues which the Scribes and Pharisees so much affected Their compaâ—ions sate upon benches or lower formes and their Schollers on the ground at the feet of their Teachers Vers 9 VERS 9. And call no man your Father upon the Earth for one is your Father which is in heaven Quest 1 Why doth our Saviour forbid his Disciples and the multitude to call no man Father Answ As the Grecians were wont to call the Students in Physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm epist dedic Hilario praefix The children of the Physitians so the Jewes termed the Schollers of the Prophets Filis Prophetarum The children of the Pr phets 2. King 6.1 by reason whereof the Prophets sometimes were called Fathers as appeares by Elisha's cry My Father my Father 2. King 2.12 whence the Rabbies grew very ambitious of the name Father which was the reason of this our Saviours speech Call no man Father upon earth How can this command Call no man Father upon Quest 2 earth stand with the Law of God which commands honour to parents and the precept of Christ which else-where enjoynes children to honour their parents and the practise of the Apostle Paul who calleth himselfe the Corinthians Father First this place must not be understood simply Answ 1 as though it were not lawfull to give the name and appellation of Father to any For then indeed I. St. Paul should have been contrary to his Master who maketh himselfe a spirituall Father to the Corinthians 1. Corinth 4.15 Yea II. Christ then should have beene contrary to his Father who hath himselfe termed Superiours Fathers in the fifth Commandement and commanded Inferiours to honour them a part of which honour is to call them Father Yea III. Christ then should have beene contrary to himselfe who repâ—oveth the Scribes and Pharisees because they perverted the children and suffered them not to doe any thing for their Fathers and Mothers Marke 7.11 And therefore Christ doth not forbid a bare and simple appellation of Father Secondly Christ reproveth here onely the ambitious Answ 2 affectation of the Pharisees who delighted much to be called Fathers Thirdly our Saviours meaning here is that they Answ 3 should not call any their Father in earth as we call God our Father that is to put our trust in him and to make him the author and preserver of our life for the Lord would have us to trust onely in him and depend as his children heirs only upoÌ„ him Fourthly a Christian hath in him a double man Answ 4 to wit I. An old man in which respect he hath a carnall Father whom he must honour so long as he enjoyes his life And II. A new man in which respect he hath God to be his Father who in CHRIST hath regenerated him by his holy Spirit and hath given him power to be made his Sonne Fifthly although there be some who in Scripture Answ 5 are called spirituall Fathers yet they are not such by nature but onely by denomination and participation Thus St. Paul cals Timothy Sonne â— Timoth. 1.2 18. in regard of the Gospell which he had made knowne unto him Sixthly St. Paul cals himselfe 1. Corinth 4.15 Answ 6 the Father of the Corinthians in respect of their conversion but not primarily but secondarily because he was onely the instrument which God first used for their vocation and regeneration by the Gospell and not the author or efficient cause thereof VERS 13 14 15. Vers 13.14 15 But wee unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdome of Heaven against men for yee neither goe in your selves neither suffer yee them that are entring to goe in Woe unto you Scribes and Pharisees Hypocrites for ye devoure Widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Woe unto you Scribes and Pharisees Hypocrites for ye compasse Sea and Land to make one Proselyte and when he is made ye make him twofold more the child of Hell then your selves Sect. 1 § 1. Woe unto you Scribes and Pharisees Hypocrites These Scribes and Pharises were of high esteeme and reckoning both in their owne conceits and also in the opinion of others none being thought better then they and yet we see here that Christ slights them cals them Hypocrites and denounceth many Woes against
weeke or moneth or yeare and see what we have done which we should not have committed and what we have not done which we should not have omitted Seventhly the Rule is we must walke wisely as well as warily the Caution is we must not walke foolishly and imprudently Ephes 5.15 We must observe and marke I. What sinnes doe most annoy us and assaile us and oppose these manfully even unto blood Hebr. 12.1 4. And II. What the occasions of sinne are which most usually prevaile against us and deceive us And III. By what wayes and meanes we may the easiliest and best resist both sinne and the occasions thereof Now here is need both of invention and wisedome and labour how we may most easily and safely and happily both hinder the course of sinne and further the course of piety and holinesse J conclude with the Apostle He that walkes according to these Rules peace shall bee upon him and God will approve of him Galath 6.16 § 2. Yee shut up the Kingdome of Heaven against Sect. 2 men c. We in opposition to the Church of Rome affirme that the Militant and Visible Church may erre and we confirme it from this place and by other midstes thus First Argum. the Militant and Visible Church consists of meere men who are subject to errour and ignorance and whose knowledge in divine things is alwayes imperfect in this life Hence the Psalmist saith All men are Lyars that is subject to this vanity that they may fall and erre and deceive and be deceived according to that trite saying Humanum est errare Man may erre and is subject and prone unto errour Secondly the Militant Church often in this life sinnes yea may sinne alwayes for no member of the Church Militant is absolutely freed and exempted from sinne Now if it may sinne then in like manner yea much more it may erre For sinne which is the vice of the will is worse then simply to erre or be deceived in the mind and understanding Thirdly betwixt the Church Militant and Triumphant this is the difference that the Triumphant Church in Heaven is freed both from sinne and errour and therefore the Church Militant labours and travels with both .. Fourthly we are commanded to examine the words and workes doctrines and deeds of all by the Rule of the word of God Hence our Saviour in this Chapter bids his Apostles and the multitude to heare the Scribes and Pharisees but yet withall they must examine whether they taught according to the Law of Moses and in these verses and those which follow he shewes direct and palpable errours in them although they were indeed the Governours and in esteeme the principall members of the Judaicall Church Read Matth. 5. and 16.6 and 1. Thessal 5.20 and 1. Iohn 4.1 and Philip. 3.3 From these places we may directly conclude That the Rulers and Governours of the Church may erre and the people may erre and consequently the Church may erre because that consists onely of Pastors and people Fifthly Augustine Contra Epist Pelag. lib. 4. Cap. 7. saith Quomodo Ecclesia in isto tempore perfecta sine ruga et macula cujus membra non mendaciter confitentur se habere peccata How can the Church in this world be perfect and without spot or wrinkle seeing the members thereof doe most truly confesse that they are stained and contaminated with sinne VERS 16 17 18 19. Vers 16 17 18 19. Woe unto you ye blind guides which say Whosoever shall sweare by the Temple it is nothing But whosoever shall sweare by the gold of the Temple he is a debter Ye fooles and blind Whether is greater the Gold or the Temple that sanctifieth the Gold And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Sect. 5 § 1. Whosoever shall sweare by the Temple it is nothing The Jewes had certaine formes of foolishnesse and also pretences for their Swearing teaching that if men sware by the Temple or Altar it was no sinne And thus amongst us many have these or the like pretences for their wicked oathes viz. First some say they sweare the truth and nothing else but every truth must not be sworne the Lord forbidding all swearing in ordinary communication Secondly other ignorant people say they sweare by nothing but good things but this doth not extenuate but aggravate the offence in the abuse thereof Thirdly others say they cannot be beleeved upon their bare words and therefore they are enforced to sweare but Gods Commandements must not be broken to winne credit in the world or to our owne speeches Fourthly others as souldiers and young gallants use to sweare to testifie their courage and gentry but let them marke the third Commandement where the Lord who performes all he speakes hath said That hee will not hold him guiltlesse who taketh his name in vaine Sect. 2 § 2. Yee fooles and blind We may note here how CHRIST openly opposeth himselfe against all errour and false-hood although it be in the Rulers and Governours of the Church or in the whole Church to teach us Obser That we must stand for the maintenance of the truth although in so doing we bring our selves into danger and for so doing must undergoe great opposition That is First we must not betray the truth but stand for it although like Elias we be alone and forsaken of all 1 Kings 19.10 14. Secondly we must not forbeare to publish and professe the truth although the Governours of the Church should command us Acts 4.19 and 5.29 Thirdly we must not flinch from the truth nor feare to professe and maintaine it although the King himselfe with fire and fagot should enjoyne it Daniel 3.18 And the reason of all this is double to wit I. Because they who feare men feare not God Iohn 12.43 Galath 1.10 And II. Because those who deny Christ shall be denied by him Quest 1 Who are here to be damned Answ 1 First in generall all they are worthy of blame who are fearefull and cowardly in Gods and the Gospels and Religious cause for in these wee should be bold and let our fortitude be knowne unto all Answ 2 Secondly in particular two sorts of men here merit reproofe namely I. Those who dare not reprove the sinnes of those great men who are under their charge II. Those also deserve reproofe who dare not professe CHRIST and the truth in the times and places of danger and persecution because wee should preferre God and the truth before our owne lives How must our profession and boldnesse in Quest 2 maintaning the truth be regulated First let that be certaine and true which wee Answ 1 professe for too much confidence and boldnesse in doubtfull things is not good Secondly let that be fit and necessary to be Answ 2 spoken which we speake for it
Prediction respects the Church of Christ What prodigious and wonderfull things fell Quest 2 out before the destruction of Ierusalem The wonders which were seene before Ierusalem was destroyed Answ besides the threatnings of the Prophets were such as might well perswade the Iewes of their Calamities and miseries not then beleeved but afterwards felt These are the words of Iosephus and those which follow Ioseph l. 7. c. 12. First they saw right over the City of Ierusalem a fiery burning Comet most like a bloody naked Sword flourishing to and fro over the Citie which continued for the space of one whole yeare Secondly there was a sudden cleere shining Light as bright as day-light being in the night-time Now this light only shined about Salomons Temple and about the sacrificing Altars the which the Iewes construed to be their better fortune but were therein deceived Thirdly an Oxe being brought to the Temple to be slaine and sacrificed upon a festivall day according to the Iewish manner brought forth against the course of nature a Lambe in the midst of the Temple which was terrible and monstrous Fourthly the East brazen gate of Salomons Temple which was so great and so heavy with iron barres and great brazen bolts that Vix a viginti viris clauderetur twenty strong men could scant shut it opened it selfe most willingly And this some of the ignorant Jewes prognosticated should be some great good thing to come Fifthly upon the 21 day of May was seene a sight which seemed to be an hoste of men armed running on Horseback and in Chariots about the City in the skyes a little before Sun-setting Sixthly when the Priests went unto the Temple in the Feast of Pentecost as they were wont to doe by Night to celebrate divine Service they upon a sudden felt the ground quiver under their feet and the Temple shooke and a voyce speaking Migremus hinc let us depart hence Seventhly and lastly there was a Country-man one Iesus the sonne of Ananus who for 7. yeares and five moneths before the destruction ceased not daily crying and exclaiming in every corner of the City and in every street but especially in the Temple upon the Sabbath day saying Vox ab oriente vox ab occidente vox a quatuor ventis vox in Ierosolymam Templum vox in omnem hunc populum That is a voyce from the East and West and the foure corners of the world a voyce against Ierusalem the Temple and the whole Nation of the Iewes This cry he continued though he was punished by the Magistrates and brought before Albinus the Romane which was then Caesars Deputy in Ierusalem insomuch as he was thought to be some furious foole and therefore they whipped him and let him goe and being gone from them he cryed Vae vae civitati vae phano vae populo vae mihi Woe woe be to this City woe be to the Temple woe be to the Jewes and last of all woe is me for my selfe This â—osephus who wrote this History saw with his eyes and heard with his eares Verse 9 VERS 9. Then shall they deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my Names sake Our Saviour here fore-telling his Disciples of the afflictions and persecutions which attend the faithfull may occasion these two questions viz Quest 1 Whether is it lawfull Vim virepellere if we be persecuted to resist and rebell and take up armes against those who persecute us though it were the King himselfe Answ We must not rebell nor avenge our selves Saul through wicked Doegs meanes slew 85 Priests 1 Samuel 22.18 And yet Daivd will not suffer his servants to avenge it 1 Sam. 26.9 Ahab by Iezabel slew Naboth and yet Elias doth not depose him 1 Kings 21.8 18. Herod slew Iames and would have slaine Peter Acts 12.2 And yet Peter deales not with him as with Ananias Acts 5. Quest 2 What are the Remedies against Persecution or what must we doe in times of Persecution Answ 1 First we must flee from it if wee can without offence Math. 10.23 Secondly if we cannot flee from it we must suffer it Math. 24.13 Luk. 21.19 Thirdly we must pray against it Psalm 50.15 Dan. 6.10 Acts 12.5 Fourthly wee must referre commit and commend our selves to God Dan. 3.17 Fifthly we must cheerefully expect that heavenly and happy reward which is promised unto all those who suffer for CHRIST patiently Matth. 5.11 Rom. 8.18 Vers 11 VERS 11. And many false Prophets shall rise and shall deceive many Obser Our Saviour in these words doth expressly teach this truth unto us That there are some who pretend to leade men unto CHRIST but indeed intend to seduce and deceive them Rom. 16.18 and Titus 1.10 and 2 Pet. 2.1 Quest 1 Why doe false Prophets and false Teachers goe about to deceive others Doe they not also deceive themselves Answ 1 First some deceive through obstinacie and perversnesse Ierem. 23.1 and 29.9 Philip. 3.18 and 1 Tim. 4.1 and 2 Pet. 1.12 Secondly some deceive through Covetousnesse Answ 2 2 Pet. 2.15 Iude 11. Thirdly some deceive through pleasure and drunkennesse Esa 28.7 Fourthly some being past feeling themselves and of cauterized Consciences labour to deceive others Ephes 4.19 and 2 Tim. 4.2 Fifthly others seduce and are seduced that is doe deceive others and are deceived themselves Read 1 Kings 22.23 and 2 Tim. 3.13 Ezech. 14.9 and 2 Thessal 2.11 And that either I. Because they are ignorant and blind as Esay 56.10 Or II. Because they doe not examine whether that which they teach be true or false And therefore seeing there are so many false Teachers we must take heed and not beleeve every spirit How may we know or discerne false Teachers Quest 2 and deceitfull Prophets First wee may know them by their Covetousnesse Answ for such for the most part are covetous Secondly we may know them by their flattery for such for the most part are fawning flatterers Thirdly they goe unto those that are ignorant credulous and simple 2 Tim. 3.16 Fourthly they goe when and whither they were not sent Ierem. 14.15 Fifthly they labour to hinder and harme the true Prophets of the Lord Amos 7.10 Sixthly they teach secretly and like wilde beasts creepe abroad in the night Psal 104.20 whereas Veritas non quarit angulos Truth seekes no corners Seventhly they laud praise and commend Ignorance contrary to the Apostle Colos 3.16 Eightly they prohibite the Scriptures and hinder the Preaching of the word Lucernam extinguunt fures Theeves put out the light because darknesse best becomes their deeds of darknesse now the Word is a light and therefore false Teachers are afraid to be discovered by it Ninthly they appoint and choose another Judge besides the Scripture for the tryall of their Doctrine namely Traditions and custome and the like Math. 15.9 Colos 2.8 Tenthly they teach another Gospell besides the Gospell of CHRIST and doctrines contrary to the
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
of the graves and went into the City and appeared unto many Many Papists yea Popish writers hold Object that soules after they are departed may returne on earth again and appeare unto men this opinion they would ground upon this place arguing thus At the Resurrection of Christ many rose againe and therefore the soules of dead men may returne againe First we deny not but God is able to raise the Answ 1 dead unto life and to send a Spirit backe unto the earth againe for a time but whether he wils this to be at all or as often as the Papists would have it for walking Spirits and Ghosts are most frequent with them we know not and leave unto them to prove for they must neither argue from his power to his will He being able to doe more then he is willing to doe nor from an extraordinary worke to an ordinary he doing divers rare and admirable things sometimes upon some speciall occasion which he will not ordinarily doe Secondly to the place objected we answer that Answ 2 their soules did not onely appeare but their bodies also were restored unto life And therefore the Argument followes not Thirdly those who were raised did not forewarne Answ 3 the living of any judgement to come or command them to doe this or that for the deads sâ—ke viz. either to pray for them or to goe on pilgrimage to some Saint c. which is the ordinary and usuall charge of the Popish Spirits And therefore they have from this place but a bad foundation to build their apparition of Spirits upon Fourthly these in the text were raised up for these Answ 4 ends namely I. To confirme Christs Resurrection from death unto life II. To confirme our Resurrection by Christ God the Father shewing hereby unto us that Christ by his death had overcome and destroyed death to the faithfull and that at the last day their soules and bodies shall be knit together and live with God and Christ for ever VERS 54. Vers 54 Now when the Centurion and those who were with him watching Iesus saw the Earthquake and those things which were done they feared greatly saying Truly this man was the Son of God We shewed before how Fevardentius affirmes that Christ did not truly complaine that he was forsaken of his Father verse 46. and we answered one of his Arguments in that place He now summons up the Centurion and watch against us arguing further thus from hence Object for the confirming of his assertion The Centurion notwithstanding Christ so complained and cryed out yet confesseth thus of him This truly was the Sonne of God and a righteous man and therefore he was farre off from imagining that Christ was forsaken of God Fevardent Page 474. First the Centurion being a Romane understood Answ 1 not the language wherein Christ complained crying out That he was forsaken Secondly the Evangelist here plainly sheweth Answ 2 that not the hearing of those words but the seeing of the Earthquake and other things which were done drew that confession from the Centurion That Christ was the Sonne of God Answ 3 Thirdly we deny not but that notwithstanding CHRIST truly complained he was forsaken yet he was the Son of God still for the hypostaticall union was not thereby dissolved as we shewed before verse 47. but as the soule of Christ being parted from his body was separated onely from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locally not hypostatically Damasc lib. 3. de fid Cap. 27. And as the soule ceased working in the body and yet was not divorced in the personall being from the body so the filiall union was not dissolved though the effectuall feeling were for a while discontinued Vers 59 60. VERS 59 60. And when JOSEPH had taken the body he wrapped it in a cleane linnen cloth and laid it in his owne new tombe which he had hewed out in the rocke and he rolled a great stone to the dore of the Sepulchre and departed For the understanding of these two verses we must observe That as often as the Jewes buried any they were wont to role a great stone to the mouth of the Cave and now the cave or vault it selfe they termed from the act of buriall Keber which sigâ—ifieth a place of buriall or from its forme Magnara a denne or Cave The severall cels or receptacles in which the body was laid they called Cucim graves or tombes and the stone they named Golel a rolling stone These Caves or vaults the wealthier sorts would paint garnish and beautifie at the mouth or entrance of them whence commeth that phrase Sepulchra dealbata painted tombes VERS 63. Sir we remember that that seducer or deceiver said while he was yet alive After Vers 63 three dayes I will rise againe These wicked Scribes and Pharisees call Christ a Seducer and Deceiver Quest now how doth it appeare that he was no such person First it is evident thus If we looke upon Morall Answ 1 things he was the Master of all morall vertues Secondly if wee looke upon divine things he Answ 2 was given to one God and after the manner of the Iewes worshipped one God And although hee did not worship this God with the sacrifices of sheepe and oxen yet he did with the sacrifices of a pure mind which sacrifice the Lord much rather accepts of And Thirdly it is cleare from his Miracles for they Answ 3 shew his divinity And Fourthly it is manifest because he seduced us not Answ 4 by his doctrine for he both did spake all things well teaching us nothing contrary to the law of God Euseb lib. 3. de demonstr evang Cap. 4 5. CHAP. XXVIII Verse 1 VERS 1. In the end of the Sabbath as it began to dawne towards the first day of the weeke came MARY Magdalene and the other MARY to see the Sepulchre Sect. 1 § 1. In the end of the Sabbath as it began to dawne The words in the originall here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And in the evening of the Sabbaths which begins to shine upon one of the Sabbaths Or as Syrus reads it And in the evening in the Sabbath the light of which evening is the first light in the weeke From hence some doubts and demands may arise viz. Quest 1 What is meant here by Vespera the Evening Answ 1 First sometimes and that oftentimes this word Evening doth denote and signifie the whole time of the night but it doth not so signifie in this place Answ 2 Secondly the Evening doth properly signifie the beginning of the night but not so neither in this verse Answ 3 Thirdly sometimes the Evening signifies that part of the night which preceeds the morning and thus it signifies in this place Quest 2 What is meant by the Sabbath because in this verse mention is made of a double Sabbath In the Evening of the Sabbath which shines before one of the Sabbaths Answ 1 First sometimes this word Sabbath is taken for
declared to be the Sonne of God being glorified of his Father with that glory which he had before with him as Iohn 17.2 Answ 3 Thirdly but admit that Christ in these words All power is given unto me speaketh of his humanity what then must it needs follow that his humanity is omnipotent nothing lesse but that it hath as much power given to it as possibly can be given to or received of any creature for the humanity of Christ is the most potent of all creatures but not an omnipotent creature and for this cause our Saviour saith here Omnis that is in omnia potestas all power or a power over all not summa potestas a supreame or omnipotent power Fourthly the humanity of Christ is omnipotent not in it selfe but in the Word as the Word suffered not in it selfe but in the flesh Answ 4 The Papists say as Virgill saith of Caesar Argum. Divisum imperium cum Jove Caesar habet that Christ hath divided his Kingdome and power with the Virgin Mary Now against this we produce hence this short Argument Our blessed Saviour saith here All power is given to me in heaven and earth The power then and Kingdome is not divided with Mary but resteth wholly in Christ Some Romanists enlarge the jurisdiction of the Object 3 Pope so farre as is the wide world objecting this place to prove the Popes authority over the Heathens Christ saith Vnto me is given all power in heaven and earth therefore saith Careus lib. 2. de potestate Rom. pontif Cap. 9. the Pope hath authority over Infidels First all power was given to Christ therefore Answ 1 the Pope hath authority over the Gentiles is a grosse and absurd consequence Secondly all power was given to Christ therefore Answ 2 to the Pope also is a blasphemous and Antichristian consequence Thirdly Bellarmine answers hereunto Bell. Answ 3 lib. 5. de Rom. pontif Cap. 5. that this power belonging unto Christ is so great as that it is not communicable to any mortall man Fourthly Barclaius de potest Papae Cap. 3. such Answ 4 saith there is no Scripture which defendeth any universall jurisdiction of the Pope as this is Yea Fifthly Bellarmine saith lib. 5. de Rom. pontif Answ Cap. 2. initio there is Scripture to confute it for 1 Cor. 5. Chap. the Apostles saith What have wee to doe with them who are without meaning Infidels who saith he are not subject unto the judgement of the Pope nor unto the authority of the Church untill they be baptized VERS 19.20 Vers 19.20 Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you alway even unto the end of the world Amen § 1. Goe yee therefore Sect. 1 Jn these two verses the chiefe parts of the Apostles function are thus to be discerned As First their legacy which is immediately given them of God unto all nations and not restrained within any limits And Secondly the publication of that doctrine which they received of the Lord. And Thirdly the administration of those Sacraments which were instituted by God And Fourthly the protestation of that especiall aid which although generally it concerne the whole Church yet particularly it respecteth the Apostles themselves Dr. Saravia of Ministers pag. 11. § 2. And teach Sect. 2 Dr. Carier in his last letter which is answered by our Dr. Hakewell Object and which was written onely to derogate all he could from the Scripture and to cast the authority thereof upon the Church that is as he else where expresseth himselfe the Clergie of the Church of Rome doth lay downe this proposition That our Saviour commanded not his Apostles to write his Religion but to teach it as in this verse Ite praedicate Goe and teach Answ 1 First by this Argument he would inferre that the Apostles sinned in going beyond their commission For if he bid them to teach onely by word of mouth and they both teach by word and writing then they transgresse the Commandement of their Master and consequently sinne Now if Bellarmine and Canus were alive they would blush at the impudency of their Carier for this unheard of assertion Answ 2 Secondly Christ saith Goe and teach therefore they must not write followes not for a man may teach as well by his pen as by his tongue by writing as speaking Yea doctrine delivered by writing as it is conveyed more purely and certainly without mixture arising from humane frailty and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed That is worthy to be marked which St. Luke hath in the Preface of his Gospell to that noble Theophilus viz. that although he confesseth that he had beene instructed in the Doctrine of Religion yet he thought it meete to write unto him from point to point that hee might have the certainty of those things So that though he had indifferent good knowledge before yet writing the story was the meanes to beget certainty according to that of the Prophet David This shall be written for the generation to come Answ 3 Thirdly this impudent bold assertion will appeare to be such both I. By the Lords owne practise who wrote the Decalogue once and againe in Tables of Stone And II. By the Lords owne Precept he in expresse termes commanding his Servants the Prophets to doe the same Read Exod. 17.14 Esa 8.1 Ierem. 30.2 Ezech. 37.16 Habak 2.2 And III. By the necessity of writing for before the Law was written what universall Apostasies there were from the true worship of God the Floud is a sufficient testimony of and after the Law was lost though the Priest-hood continued what generall swarvings there were both of Prince and people as well in manners as religion appeares 2 Chron. 34. What forbids us then to thinke that our Saviour in commanding his Apostles to teach all Nations should not by vertue of that command as well give them in charge to publish their Doctrine by writing as to deliver it by word of mouth Read besides Revel 1.11.19 and Chap. 2. and 3. and there we shall see that Christ commands Iohn to write what he saw Sect. 3 § 3. All Nations Object 1 Some Papists object this place for the infallibility of their Church CHRIST saith Goe teach all Nations Therefore the Church is free from errour and the Doctrine thereof is in all things infallible Answ 1 First these words were spoken to the Apostles onely and not to that which the Jesuits call the Catholike Church Now we grant that their teaching was infallible and all men were bound to heare it for they taught that which afterwards they writ in the Scripture yet they so taught and with such commission that the people are commended which examined their teaching by the Scriptures Acts 17.11 Secondly we grant that the Pastors of