that I sayd I am not the CHRIST but that I am sent before him i Ioh. 3.28 Answ 5 Fiftly this was done in regard of the common people and that in a double respect to wit First lest the people should have beene separated and sundred some running after the one some after the other if they had both preached together Secondly lest they should have been excused in saying they knew not whō to follow the one being after one manner the other after another that is Christ more familiar and Iohn more austere as our Saviour sayth of himselfe and Iohn Quest 2 Secondly why did Christ now preach when Iohn was in prison Answ 1 First lest the preaching of Saint Iohn should not be confirmed Thus Gualter sup Answ 2 Secondly Christ beginnes to preach the Gospell when Iohn was hindered lest that the preaching thereof should cease i k Gualt s and this was the principall cause Thirdly Christ did this to teach us that no Answ 3 power or policie of man or Divell Observ can hinder the preaching of the word of God Certainly the Divell did excite and provoke Herod against Iohn Baptist that hee might bee hindered from preaching but he cannot prevaile for Iohn being exstinct behold God stirres up another and from that time Jesus began to preach The Pharisees forbid the Apostles to preach Acts 4.21 and put them in prison for preaching Act. 5.18 but yet they cannot stop their mouthes In the Judaicall Church they slay the Prophets but still God doth raise up others In the Primitive Church sanguis martyrum semen Ecclesia the persecution of the Christians did spread the religion of Christ more than otherwise it is likely would have been The hand of man is too weak to hold Gods hand or hinder his worke and therefore so long as this world continues God will have a Church upon earth in some place or other some or other to preach his word § 2. Saying Repent The Papists l Bellar. de paenit l. 2. ca 2. Object affirme Sect. 2 that Contrition which is joyned with an inward terrour of the minde and proceedeth from the sight and consideration of our sinnes doth not appertaine to the Law but to the Gospell They argue thus Christ preached Repentance to the which Contrition doth belong Repent for the Kingdome of God is at hand in this verse but Christ was a Minister of the Gospell not of the Law and therefore Contrition belongeth to the Gospell not to the Law First Repentance hath part from the Law Answ 1 part from the Gospell from the Law it hath the sight of sinne and terrour of the minde for the same from the Gospell it hath hope and comfort springing from faith in Christ wherefore this reason sheweth not that Repentance in every part thereof is of the Gospell Secondly though the Law and Gospell are Answ 2 in nature and property distinguished yet they may be joyned in use So Moses the Minister of the Law may preach Christ and Christ the Minister of the Gospell doth also establish the Law and by the terrours of the Law call men to the knowledge of their sinne where Repentance beginneth VERS 18. Vers 18 And Iesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a not into the sea for they were fishers § 1. And Iesus walking by the sea of Galilee Sect. 1 We see the Apostles are not called by Man but by Christ Obser Teaching us that the vocation of the Ministery is the ordinance of God For First he hath given them a calling he gave saith the Apostle some Apostles some Prophets some Evangelists some Pastours and Teachers for the worke of the Ministerie a Ephes 4.11.12 and hath given unto the Ministers the Ministery and word of reconciliation b 2 Cor. 5.18.19 Secondly hee hath given unto them spirituall weapons which are mightie through God to pull downe strong holds c 2 Cor. 10 4. Thirdly hee hath given them power making them able Ministers of the New Testament not of the Letter but of the Spiritc d 2 Cor. 3 6. And therefore they that despise them as Ministers despise not men but Christ Quest Who despise the vocation of Ministers Answ 1 First the Anabaptists contemne this ordinance Obiect 1 objecting that Faith is the gift of God Ephes 2.8 and it is he that reveales divine truths unto men Matth. 16 17. Flesh and bloud hath not revealed this unto thee sayth Christ that I am the true Messias but the will of my Father which is in heaven yea none can come unto God by any meanes except the Sonne bring him Iohn 6.44 Answ 1 First by this reason wee should neither give fodder to the cattell nor tillage and culture to the ground because wee cannot cause our corne to grow or our ground to bring forth or our cattell to thrive or live by what we give them but it is the blessing and blessed providence of God that doth all this Answ 2 Secondly we grant that neither he that planteth nor he that watereth is any thing 1 Corinth 3.7 Answ 3 Thirdly yet the meanes must bee used which God hath appoynted and which ordinarily hee works grace by that is the preaching of the word by those who are lawfully called unto that function for Faith comes by hearing Rom. 10.17 Yea he gives men faith and power to believe by the preaching of the Apostles e Ioh. 17.20 I pray not sayth Christ for these alone but for them also which shall believe on mee through their word And therefore the vocation of the Ministers is not to be contemned Answ 2 Secondly the Separatists are despisers of this Obiect 2 Ordinance of the Ministery objecting that our Church is impure our societies polluted and that our truths are mixed with errours Answ There are two Churches to wit the one Dead in the eye of the world in which notwithstanding are some alive in the eye of the Lord thus there were seven thousand in Israel f 1 King 19.18 though Elias saw none and in Sardis there were a few names of those that were pure g Rev. 3.4 Living in the which some are dead notwithstanding thus it was with the Church of Ephesus Revelat. 2.4 and with Pergamus Revelat. 2.14 and of Thyatira Revelat. 2.19.20 Yea even in the Church of the Corinthians the Galatians when they were most pure there was corruptions among them and therefore it is unwarrantable to forsake our Church for the spots and corruptions of some Answ 3 Thirdly prophane persons are contemners of this Ordinance of the Ministerie either by disgracing it publickly or deriding it privatly but these must know that they doe not deride men but God Sect. 2 § 2. By the Sea of Galilee This sea was the lake of Gennesareth Luke 5.1 neare unto Capernaum where Christ first beganne to preach and therefore it appeares to have been in
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
bestow grace by CHRIST and the benefits that wee reape by him It lets us see how wee are justified before God by Christ and how for his sake God is reconciled unto us promising peace and joy unto us in Soule here and glory and felicity in Heaven hereafter and thus it workes comfort and sweet consolation What is the office and use of the Law that our Quest 2 Saviour sends this young man unto it keepe the Commandements First the Law of God doth admonish all Answ 1 men of that rule of righteousnesse unto which God created them yea which they were able to observe and keepe when they were first created and which God justly yet requires of all Wee know that in civill things the violation of a Law doth not take it away or abolish it but although there be transgressions of the Law daily yet the Law stands firme So Adams breaking of the Law hath not abolished this rule of righteoosnesse which was given unto man at first to walke by but it is immovable and doth still expresse and shew that Righteousnesse and obedience which men owe unto God as unto their Creator And this Law the Lord would have to be made knowne unto all men that every one might understand his obligation thereunto Secondly the Law doth leade us to the acknowledgement Answ 2 of an infinit debt that is it humbles it terrifies it condemnes unto perpetuall Prison all the violaters of the tenne Commandements Matth. 18. The Law accuseth Iohn 5. There is one which accuseth you even Moses it kils men and leaves men deprived of all comfort it affects with shame and blushing Our Saviour being about to leave the Earth Luke 24. gives charge to his Apostles to preach Repentance and therefore the office and use of the Law is to urge and perswade unto contrition and sorrow for sinne and the breach of the Law Yea without the true knowledge of the Law either Epicurisme or Pharisaisme doth raigne amongst men Thirdly the office and use of the Law is to Answ 3 shew to those who are regenerated and justified according to what Rule their obedience should be begun exercised and continued Iohn being asked by divers of his Hearers what they must doe Answers they must be just charitable and faithfull and bring forth fruits worthy of repentance Luke 3.8 11 12. c. Which workes were prescribed unto them in the law and from it And all those precepts which Christ ever and anon gives concerning good workes are agreeable unto the Law and therefore our lives must be framed according to the rule of the Law and the direction thereof Quest 1 Why must the law be observed Answ 1 First because God commands it Now an Argument drawne from the authority of Christ or God should be of great force with Christians CHRIST would not dissolve the Law Christ ever and anon sends us unto the law and God commands us to obey the Law and therefore great reason there is that wee should labour and endeavour to observe and keepe the Law Answ 2 Secondly the observance of the law is the worship of God for the workes commanded in the Law are in themselves good and the Law is a manifestation of God and his will and therefore we ought to labour to obey it Answ 3 Thirdly wee should be carefull to observe the Law because thereby we labour to imitate God Math. 5.48 and 1 Peter 1.13 c. And Answ 4 Fourthly because in so doing we glorifie our God Math. ◠16 Philip. 2.15 And Answ 5 Fifthly because by our obedience we testifie our love unto God Iohn 14.15 And Answ 6 Sixthly because thereby wee confirme our election and vocation 2. Peter 1.10 And Answ 7 Seventhly because by inuring of our selves unto good workes we shall facilitate our obedience Vsus Promptos facit Use makes men perfect and prone both I. Unto a holy labour in that which is good And also II. Unto a godly warring and fighting against sinne and whatsoever is evill And Answ 8 Eightly we ought to strive to obey the Law and to fructifie in the practice of holy workes because the felicity and happinesse of our estate doth encrease by the augmentation of our sanctity and the nearer we approach to the nature of blessed Spirits Answ 9 Lastly by our observation of the Morall law we shall be a meanes to winne and gaine our Brethren Philip. 2.15 and 2. Peter 1.12 And therefore great reason there is that we should labour to obey it Sect. 4 § 4. Iesus saith unto him These c. Quest Why doth our Saviour here in answer to the young mans question omit the Precepts of the first Table and recite onely those of the second Answ 1 First not because the Precepts of the second Table are chiefe in dignity or more excellent then the first for the duties of the first are more excellent then the duties of the second Nor Answ 2 Secondly because the more principall Precepts of the first Table doe not belong unto the present cause namely salvation for they are principally requisite unto salvation But Answ 3 Thirdly our Saviour names onely the duties of the second Table because in these wee are most easily deceived and soonest by Sathan and our owne corrupt nature over-reached And Fourthly because our true obedience to the Answ 4 second Table is but a fruit effect or consequent of our obedience unto the first He that is carefull to performe those duties which God requires of him in the second Table towards his Brother and that because God requires it gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table Read Galath 5.6 and 1. Iohn 4.20 Fifthly our Saviour to this young man recites Answ 5 onely the precepts of the second Table because the Jewes held these so vulgar easie that there were few but thought that they observed and kept these sufficiently enough as this young man plainly saith All these have I kept from my youth vp And therefore for the suppressing of this presumption and rectifying of this vulgar errour our Saviour by the rehearsall of these precepts would teach them that they observe and keepe none of them as they ought to doe § 5. Honour thy Father and thy Mother Sect. 5 What is the honour that Children owe unto Quest 1 rheir Parents To this the Hebrewes answer Answ They owe unto them maintenance and reverence they should give them meat drinke and cloathing they should lead them in and lead them out And they adde further we reade Honour the Lord with thy substance and Honour thy Father and Mother thou art to honour God with thy substance if thou have any substance but thou art to honour thy Parents whether thou have any substance or not for if thou have not thou art bound to begge for thy Parents So saith R. Salomon in his Glosse vpon Levit. 10.3 Whether ought wee to love our Parents or Quest
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
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
Answ 1 his knowledge being infinite And therefore also of our words Answ 2 Secondlly because he expects that we should glorify him in our words and therefore hee markes whether we doe it or not Rom. 10.10 Colos 4.6 Answ 3 Thirdly because all sinfull words offend him and therefore he observes all our words that he may punish those which are not good VVhat words doth the Lord heare and Quest 2 marke First all our evill and wicked words namely Ans 1 I. All our murmurings grudgings and repinings Exodus 16.6.7.8 Numbers 14.27 16.41 II. All our blasphemous and atheisticall words Ps 14.1 53.1 III. All our insulting words Ezech. 35.12 13. IV. All our bragging and boasting words Ps 10.5 6. Esa 47.8 V. All our threatning and cruell words 2 Kin. 19 23. Esa 37.29 VI. All our idle words Mat. 12.36 Secondly the Lord heares all our good Ans 2 words namely I. All the Prayers we offer up unto him Psal 50.16 Esa 65 24. Apoc. 8.3 II. All our mournfull ditties Psalme 56.8 Exod 3 7. III. All our penitentiall words Ieremie 31.18 IV. All our pious and religious words Mala. 3.16 VERSE 33. But seeke yee first the Kingdom of God Vers 33 and his righteousnesse and all these things shall be added unto you § 1. But seeke Sect. 1 Our Saviour having shewed what wee must not doe doth now teach what wee must doe this verse being a prolepsis If wee must take no thought for the world Object 1 then what must we doe must we sit still and be idle and take care for nothing To this Christ answers nothing lesse Answ but we must bend and place our care upon greater better and more excellent things namely the Kingdome of Heaven and the righteousnesse thereof How may this verse be divided Quest 1 Into two parts viz. Answ A precept wherein are these two things First the things which are to bee sought for The Kingdome of God The righteousnesse thereof Secondly the manner of attaining them viz. by Seeking of them Seeking of them first A Promise And all these things shall be added I plainly divide this verse because some thing shall be said of every particular thereof Quest 2 What is meant by this word Seeke Answ 1 First sometimes it signifies to seeke after revenge and evill this belongs not to this place Answ 2 Secondly sometimes it signifies to seeke God and so it is taken for the whole body of Religion as seeke the Lord and yee shall live Amos. 5.8 And I have sought thee with my whole heart Thirdly Seeking is a diligent act and an act Answ 3 to bee continued untill wee have found that which wee seeke for The woman seekes diligently and continues seeking untill shee have found her groate So here Seeking demonstrates labour industry and paines Who are commanded here to seeke the Kingdom Quest 3 of God All men of all sorts ages and degrees Answ Why must all seeke the kingdome of God Quest 4 First because it is simply necessary unto happinesse Answ 1 and blessednesse as followes afterward Answ 2 Secondly because by reason of Adams fall we have lost this kingdome and are deprived of it Rom. 3.23 Answ 3 Thirdly because wee can never obtaine it without seeking 2 Chron. 15.2 Mat. 7.7 And therefore it is necessary that all the sonnes of Adam should seeke God Quest 5 What is our Saviours principall scope and meaning in this exhortation Answ To teach us that the kingdome of God is not idly to be expected but earnestly to be laboured for Observ Or that none can be made partakers either of the kingdome of grace or of glory without much labour industry and paines Read Deut. 4.29 Heb. 4.11 Luk. 13.24 and 2 Pet. 1.5.10 and 3.14 It is hard to live well easie to die well hard to obtain heaven easie to keep from thence he that adventured at the Olympik games must overthrow all difficulties so wee in our journey to heaven The old painters drew Timotheus the Athenian Captaine in lively colours harnessed and well weaponed and so sleeping and abiding in his tent and fortune catching Cities and Regions for him in a Net We must not think that we may take our pleasur and be negligent in the worke of God upon a foolish expectation and hope that fortune will catch heaven for us Quest 6 What can wee doe of our selves can we by our labour procure heaven Answ 1 First certainely our nature is so corrupt that we can never obtaine heaven viribus naturae by the strength of nature Answ 2 Secondly we must not expect grace from God without our sedulous endeavour Archelaus the Philosopher learning Geometrie of Hipponicus was so dull and yet so well learned therein that Hipponicus would say surely Geometry fell into his mouth as he gaped We must not thinke that heaven will come with an idle expectation or fall unto our share unawares for it must bee sought or it can never be found Obiect 2 Some may here object if heaven cannot bee had without our labour and paines then woe be unto us for wee are both unfit unwilling and unable for this worke Answ We should not be discouraged because the Lord offers life and salvation unto us upon easie conditions he doth not say that we must procure heaven with infinit labours and sufferings but onely that we must seeke it in this verse As the Physition doth shew the d sease and direct and prescribe the physicke and prepare the medicine and the sicke man doth but onely take the physicke and followe the directions so the Lord doth shew us our sins and the danger of them and the remedy against them and commandeth us onely to use the meanes and promiseth then to blesse and heale us for our Saviour hath said Seeke and ye shall find f Mat. 7 7. Quest 7 Whether doth God give heaven unto his servants gratis or not for it seemes he doth not if we must procure it with labour and paines Answ The Kingdome of Heaven is given freely The gift of God is eternall life Rom. 6.23 we being no way able to deserve it and that both because our workes are imperfect as also because they are but debts which we owe unto God and a man merits nothing for paying what he owes But heaven is called wages or reward Mat. Obiect 3 5.12 and 6.1 great is your reward And there-it is not given gratis but ex debito of debt First the Lord is pleased to use this phrase of Answ 1 speech for the comforting of our hearts and encouraging of us unto obedience because it shall be rewarded Secondly it is rightly called a Reward but Answ 2 such a reward as we are not able to merit and therefore is given unto us as children not as servants or workmen for the better taking up of this observe a double difference betweene a Workman and a child namely First to a workeman is given a condigne reward which he hath deserved but to
St. John saith To as many as received Christ God gave power to be called his children that is to as many as beleeved in his Name John 1.12 and againe God sent Christ into the world that as many as beleeved in him might be saved John 3.16 2. To waâ—ke in faith is to fructifie in love for faith workes by love Galath 5.6 3. To walke therefore in this strait way is to beleeve in Christ and to adhere unto him as that we oblige our selves in all things to observe and obey his will in holinesse and uprightnesse (k) Luke 1.75 Quest 3 Why is this way of piety strait and narrow Answer 1 First because it doth not permit men to walke after their owne hearts lusts but confines them to the word of God as a rule for them to walke by and by which they may be taught how to refraine from every evill way and to mortifie and crucifie every corrupt carnall lust Now this is durus sermo a hard saying to flesh and blood and therefore this way is truly in this regard called strait Answer 2 Secondly because when a man might by following the evill example and wicked customes of the world attaine unto honour and riches and pleasure he is gainsayd and prohibited by the word and not permitted to use those things which he possesseth as he list himselfe but according to the direction and prescription of the word of God Men naturally and commonly thinke that what they possesse is their owne and that they may doe what they will with it And therefore this is a hard saying that men must be carefull how they use what they have according to the prescription of God and in this regard also this way is strait Answer 3 Thirdly this way is called strait because there are but few who walke therein and those few seeme to be very miserable 1 Corinth 15.19 Answer 4 Fourthly the world contemnes derides hates and persecutes those who walke in the way and therefore it is called strait Quest 4 How is this way of piety strait and narrow Answer 1 First some say because Christ onely is this way Many men have many wayes unto heaven to wit some by philosophicall goodnesse some by voluntary religion and will worship some by the workes of the Law but we have but one way onely and that is Christ Indeed Christ is the onely way but yet he is not via stricta sed via lata not a strait way but a broad For the true understanding of this marke these particulars 1. Christ is a broad way in respect of his omnipotency and power For all power was giuen unto him both in heaven and in earth Math. 28.18 And therefore being of unlimitted power hee can doe what he will and save whom he will 2. Christ opened the Kingdome of heaven to all beleevers (l) Cantic Ambros Te Deum and therefore in this regard also hee is a broad way 3. Christ fulfilled the whole Law for us and tooke all the stumbling blockes out of the way yea hee was made sinne for us that so in him our sinnes might be done away And therefore in this respect also Christ may be called a broad way 4. In respect of the condition Christ may indeed truely be called a strait way for hell receives all sinners and uncleane persons whatsoever both those who swell with pride and those who are infected with the leprosie of impurity but Christ onely receives those who are naked and stripped from all trust and confidence in their own workes and truly depressed with humility and godly sorrow of heart and who are also pure in life Act. 10.14 And in this respect Christ is a straitway because he exacts strict obedience at our hands Secondly this way of piety which leades unto Answer 2 felicity is called strait in a double regard to wit 1. In regard of the obscurity thereof because it is hard to find F. 2. In regard of the difficulty thereof because it is hard to walke in when once it is found G. First the way unto heaven is strait Respectu obscuritatis in regard of the obscurity thereof because Observ 1 it is so hard to find out that few can find it As if our Saviour would say the way to life eternall is unknowne to the naturall man and so obscure that by nature he can never find it out 1 Corinth 2.14 How doth it appeare that this way unto heaven Quest 5 is not obvious and conspicuous unto flesh and blood First it is evident by the guides and conducts Answer 1 that leade thither For the better taking up of this answer observe that God gave to the Israelites when they were to travell through the wildernesse to Canaan three guides namely Moses Aaron and Miriam 1. Miriam was the meanest of the three for she was a woman of the infirmer sexe and shee murmuring against Moses was stricken with leprosie 2. Aaron was the second guide but in some things he proved a blind guide to them for he set up a golden Calfe before them 3. Moses was the third and best guide but hee could not bring them to Canaan for it was Joshua who brought them to their rest Thus there are three guides which direct men in this world namely First corrupt nature or Natura non suscitata that is nature not wakened or stirred up by learning this guide is but like unto Miriam and oftentimes it murmureth against Moses the Law of God Secondly Ratio suscitata reason wakened and stirred up and somewhat refined by learning and humane sciences yet this is but a blind guide and oftentimes it murmureth and repineth against Moses as well as leprous Miriam Thirdly the Law of God which sheweth us the way to Canaan and our eternall rest but it is impossible that the Law should save us for that is the worke of our spirituall and heavenly Ioshua Romans 8.3 Secondly it is evident and apparent by the wayes which leade unto life Here observe That the wayes which leade unto life are these namely First the Knowledge of the word and law and testaments of God for they are conjoyned Isa 8.16.20 and 51.47 But naturall men are ignorant of the Law of God and the way of the Lord they have not knowne Answer 2 Secondly to receive and embrace the word of God John 5.24.39 and 2 Timoth. 1.10 and 3.16 but wicked and naturall men contemne and despise it Answer 3 Thirdly the knowledge of God This is life eternall to know thee John 17.3 that is the true knowledge of the true God is the way unto life but naturally men are ignorant of the true God Answer 4 Fourthly the love of God and godlinesse none can bee saved who doe not love God and religion and therefore meere naturall men cannot come thither because they are enemies to God religion goodnesse and reprobate unto every good worke Rom. 8.6.7.8 Experience showes most plainly how averse nature is unto religioÌ„ God even
Christ First Respectu temporis in regard of the time Answ 1 wherein he beleeved Quia Deitas Christi nondum mundo agnita Calvin s Because the Deitie of Christ was not as yet knowne unto the world but he acknowledged it Secondly Respectu personae in regard of the person Answ 2 beleeving because he was I. A Heathen not a Jew II. A Souldier not a Scribe or Pharisee or Doctor of the Law III. A man who was a stranger from the means of knowledge for hee was not that we reade of a Proselite or Disciple or hearer of the Scribes and Expounders of the Law And yet hee beleeves Thirdly his faith was greater Respectu laboris Answ 3 in regard of the practise of his life and his private meditations and contemplations he was a stranger unto the outward means which were proper unto the Jewes at contemplatur Chrysost s but yet hee was no stranger unto internall spirituall and divine meditations and contemplations but therein more frequent then Israel Fourthly the Centurions faith was greater Answ 4 Respectu humiliationis in regard of his humiliation hee doth thinke himselfe unworthy that Christ should do any thing for him verse 8. Fifthly and lastly his faith was greater Respectu Answ 5 roberis in regard of the strength therof for he doth not seek a signe as the Jewes elsewhere did but rests only in the word Speak but the word and my servant shall be whole verse 8. hee doth not say Come quickly as the Ruler did Iohn 4.49 but only makes his case known and so leaves it Lord saith he My servant lyeth at home sick of the Palsie grievously tormented vers 6. Yea his faith doth exceed the faith of Martha who scarcely beleeved Iohn 11.21.24 and of Philip who knew not the Father Iohn 14.8 and of Thomas Didymus Iohn 20.25 who would not beleeve without some ocular evidence but this our Centurion beleeves in Christ boldly confidently and fully Speake but the word oh Lord and it is enough say but to the Palsie depart and to health return and then I know my servant shall bee whole If the Centurions faith were thus great then Quest 3 why doth he in the beginning send the Elders of the Jews to fetch Christ as it appeares hee did Luke 73. where it is said Hee sent unto Iesus the Elders of the Iewes beseeching him that hee would come and heale his servant First it may be he staggered in faith doubted Answ 1 at first and afterwards repents him of his weaknesse and doubting Answ 2 Secondly but I rather think that he doubted not at all but only desired Christ to help him and to heale his servant and that the Jews without the Centurions knowledge or injunction did desire Christ to come Quest 4 Why doth hee not at first forbid Christ to come if hee were so confident of his power for it appears that this prohibition was not sent untill Christ came neer unto the house Luke 7.6 Answ Although hee fully beleeved that Christ was able to heale his servant yet hee little thought or at least was altogether ignorant that Christ would promise more then he durst aske he desires that Christ would be mercifull unto his servant Christ answers that He will come unto him and heale his servant now the promise of Christs comming was more then the Centurion desired or more then he thought himself worthy of And therfore when he perceives Christs purpose and hears his promise of comming unto him then he sends this second message Lord speake but the word and my servant shall be healed Observ We may learn from this Centurion that those who enjoy the lesse outward means have sometimes the greater faith those who are more remote from the externall means are neerest unto God As wee see in the Wise men to whom the Nativity of Christ was declared and not to the Scribes Mat. 2. And in those Publicans and Harlots who entred into heaven when the Pharisees were shut out Mat. 21.31 c. Quest 5 How can this stand with the alligation of the promises unto the mâ—ans Doth not God promise a blessing unto the use of the means how then can this be true that often those who are deprived of these means are the best Answ 1 First we must distinguish between an ordinary and extraordinary thing that those who are deprived of the ordinary means of grace and salvation should be better then those who enjoy the means is extraordinary for ordinarily it is otherwise Answ 2 Secondly we are tied unto the meanes but God is not wee must not look for miracles but use the means yea if wee neglect those means we can expect no blessing or favour from God at all but God is left free and hee can worke without means as well as with them and as strongly powerfully and perfectly and would have us to see and acknowledge that the means are made effectuall only by him Quest 6 How is the want of means supplied Answ 1 First Ex parte Dei on Gods part the lack of the meanes is supplied by internall grace 2 Corinthians 3.17 Answ 2 Secondly Ex parte nostra on our part the want of the meanes is supplied by contemplation prayer and the exercises of piety as wee may perceive in the Eunuch and Cornelius Quest 7 Wherein is the Centurion to be imitated by us Answ Wee must imitate him First Contemplando in contemplation for that supplyes the lack of the meanes where they can not be had as rumination doth nourish the means wher they are bad Mary is commended because she ponders those things in her heart which she heard and it is not enough to hear or reade much except wee seriously meditate of those things which wee reade and hear Secondly Humiliando by thinking basely and contemptibly of our selves here observe two times viz. I. In the entrance into the profession of Religion and then many are lowly as the Monks when they first enter into oâ—ders or when they aim at some great future preferment II. After they are sâ—aled with the Spirit of promise now for men to be truly humbled with a sense of their infirmities and weaknesse after they are effâ—ctually called and truely assured of their election and calling is both good and pleasing unto God t Phil. 3.13 c. Thirdly in the measure and strength of his faith wee should learn so confidently to beleeve in God that wee durst commit our selves unto him wholly cheerfully and by and by VERS 11. And I say unto you Vers 11. that many shall come from the East and West and shall sit downe with Abraham and Isaac and Iacob in the kingdome of heaven § 1. Many shall come Sect. 1 They are said to be but few Mat. 7.14 Object and 20 16. and 22.14 Yea experience shews how few they are for wee reade but of eight in the old world in whom the Church was preserved and yet not all those eight good wee reade but of
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
faulty that our Saviour here gives his Disciples such strict charge to take heed and beware of it Answ 1 First the Pharisees by their Religion sinned against the Law and that either I. Against the whole Law by obscuring of it which they did First by their many divers expositions for Epiphanius telleth us that they had a foure-fold interpretation of Scripture to wit of Moisis of Rabbi Aciba or according to some of Baraciba the sonne of Aciba of Adda or Iudah or Annanus and of the sonne of Assamonaeus Senens lib. 8.625 § 7. This may be applied I. To the Origenists who allegorize all truths II. To the Anabaptists who expound all Scripture according to their particular and severall revâ—lations Secondly the Pharisees obscured the Law by taking away from the people the key of knowledge Luke 11.52 Thus the Papists praise ignorance and take away the Scripture the key of knowledge from the people and stand in the justification of it as wee might shew from Doctor Standish Hosius Bellarmine and divers others of them wherein they are contrary to Chrysostome Origen yea holy Paul himselfe Colos 3.16 II. The Pharisees by their Religion sinned against the Parts of the Law that is both First against the Ceremoniall Law which they preferred too much by the observation of their Traditions as the washing of hands pots vessels and the like wherein they were more strict then in the observation of the Morall Law Marke 7.3 c. Now they had two sorts of Traditions to wit I. Divine which they understood literally and preferred before those things which were more weighty Now these were their Lotions Phylacteries borders of their garments and the like which Christ speakes of Mat. 23. And for which hee reproves them because they were more strict in the observation of them then in the great workes of the Law Wee must here observe that they did not sinne in the bare use of these because they were enjoyned by God For First the Lord commands them to make Zizith Fimbrias fringes in the borders of their garments Numb 15.38 Deut. 22.12 And it is wonderfull to consider what vertue they put in these and how much they ascribed unto them for they thought that these being put on were able to defend them from Iezer hara their Malus genius or corrupt concupiscence Paulus Phagius s Numb 15.38 Item Simler Gelasius This may be applyed to the Papists who ascribe full as much if not more to the signe of the Crosse as these Pharisees did to their Fringes For at first it was used for the testifying of our faith in Christ crucified but afterwards for the driving away of devils and for the saving and blessing of them from all evill or danger and the like Secondly they had their Tephyllim Phylacteria and these were not inventions of their owne but commanded by God Exodus 13.9.16 Now they had a double Phylacterie one to weare upon their fore-head and another for their left arme both which were made of parchment and were worne every day In these Phylacteries were writ foure sentences or lessons which they called Parschioth namely I. Deut. 6 4. Heart oh Israel the Lord our God is one Lord And thou shalt love him with all thy heart with all thy soule and with all thy might II. Exodus 13.1 2. The Lord said unto Moses sanctifie unto mee all the first borne III. Exodus 13.11 12. When the Lord shall bring thee into the land of Canaan thou shalt then set apart unto him all that openeth the matrix IV. Deut. 11.13 If thou wilt hearken unto my Law and love me with all thy heart then I will give thee the former and latter roine II. The Pharisees had humone Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Epist 151. Multas constitutiones à majoribus per manus traditas quae non inter leges Mosis p Ioseph Antiq. 113.18 Besides the Lawes of Moses they had divers traditions delivered unto them from the Elders And these were the traditions which our Saviour speakes of Matth. 15.9 I could name many of these traditions but that some of them would offend chastity yet if any would see them let him reade Hierome Epist 151. I wil only name one or two concerning their Tephillim God commanded them to weare them but their Elders commanded that the lessons or sentences which were writ in them should be writ in foure equall lines one no longer then another and therefore some of the versâ—â— were clipped and not set downe as they were in the Text. Againe when they had on their Tephillim then they must not come neere any grave or sepulcher that is not within foure cubits of it and this was not commanded by God but injoyned by their Elders Now they offended doubly in these traditions For First they placed a great deale of hope confidence and religion in the observation of these traditions Si quis Tephillim quotidiè utatur et non negligat perinde sit ae si quis servet omnia praecepta Dei If any weare his Phylacteries daily and observe the Traditions and Injunctions of the Elders in the wearing thereof he hath done in effect as much as if hee had observed and kept all the commandements of God q Vide Sylloge vocum exotic ubi Plura pag. 153. c. ad 160. s Mat. 23.5 Secondly they sinned in these traditions because they preferred them before the precepts of God Matth. 15.9 Now the Papists are like the Pharisees and like unto them offend in both these as was sufficiently shewed in the former Chapter and might bee shewed by that beastly Tenet of theirs that whoredome is rather to be tolerated then mariage in those that have entred into holy or rather ungodly orders but I forbeare it Thus wee have seene how in some things the Pharisees sinned against the Ceremoniall Law Secondly the Pharisees sinned against the Morall Law and that many wayes to wit I. Cortici inhaerendo by looking onely to the letter of the Law Mat. 5.20 21. and purging only the outward man Matth. 23.25 So there are many who abstaine from great grosse criminall and enormious offences who never regard sanctification at all Minima praeferendo by preferring the lesser things as appeares thus First because they were curious and strict in the lesser things as Matth. 23.23 Secondly because they were injurious in the greater things as Matth. 23.4 This may be applyed to grosse Hypocrites who are sharpe Censurers of others and yet no better themselves many there are who have a shew of profession but in the mâ—ane time are covetous proud angry cruell injurious to others and given to revenge themselves III. Externis incumbendo by insisting and resting only in the outward worke doing that which was commanded onely to be seene of men and to be praised by them Matt. 6.3 and 23.5 Now this may be applyed to two sorts of men viz. First unto Hypocrites who desire to be seene and applauded for that which