well as themselves Quest 3 Whether under this title father is onely the first person of the blessed Trinitie supplicated Answ 1 First although Christ here teacheth us to pray our father yet we are not hereby prohibited to supplicate either God the Sonne or Holy Ghost for we may pray unto any of them this word father being taken in Scripture two manner of wayes Namely Personally as it is distinguished from Sonne and Holy Ghost but not so here Mat. 20.19 Essentially as it doth distinguish God from man and so it is here taken to teach us that wee must pray unto none but unto God as followes by and by Answ 2 Secondly Christ is also called a Father Vnto us a sonne is given who shall be called the everlasting Father Esa 9.6 And therefore the Lord Christ is here included Answ 3 Thirdly the Holy Ghost is called by the Apostle the Father of lights Jam 1.17 and therefore this title Father doth not exclude the other persons of the blessed Trinity Fourthly it is our duty to supplicate and invocate Answ 4 all the three persons I. We petition God the Father for what wee stand in need of because he is the Author of every good thing which we enjoy Iam. 1.17 II. Wee supplicate God the Father in the Name and mediation of God the Sonne who is the alone Mediator betweene God and man hee onely laying flat the partition wall k Iohn 16. Act. 4.12 III. We implore the Throne of Majesty in the Name and Mediation of Christ to be pleased to impart spirituall graces and gifts unto us by the administration of the blessed Spirit and therefore this title Father includes not excludes the rest Why call we God Father Quest 4 First that we may acknowledge our selves Answ 1 to be his children and that in a foure-fold regard I. By Creation because he made and framed us Luk. 3.38 II. By Protection because it is he that takes care to defend us from all those dangers we are incident to fall into III. By Redemption because hee hath ransomed us by Christ from the captivitie of Satan IV. By Sanctification because it is the Lord that by his Spirit doth regenerate and sanctifie us l 1 Cor. 6.10 11. And therefore deservedly we call him Father in these regards although in no regard we have deserved to be called or made his children Secondly we are taught to call God Father Answ 2 that thus the prayers of the faithfull may be distinguished from the prayers of unbeleevers For First the godly regard no other father in regard of this Father Secondly the wicked they have God to be their Lord but not their Father he is Lord over them and rules over them but they deny unto him that love reverence and obedience which a childe ought to give unto his Father Thirdly we are taught to call God father to Answ 3 excite and stirre up in us a filiall reverence of him Psal 2.9 10. Fourthly we call God father to corroborate Answ 4 and strengthen our assurance of being heard Because We are present before And We make our wants knowne unto a Father who loves his children more dearely then any naturall parent doth his childe for his love unto them is infinite sempiternall yea eternall m Luk. 12.30 31. This Verse is a strong argument against the popish invocation of Saints our Saviour not sending us unto any creatures but unto God himselfe Pray thus Our father Why must we pray unto the Lord in all our Quest 5 necessities and not at all to the blessed Saints who love truly all that are good or belong unto God First because prayers to Saints are no where Answ 1 commanded and therefore it will be but will-worship to pray unto them Answ 2 Secondly because the Scriptures doe directly prohibit and condemne it Iudg. 13.16 Acts 10 26. Apoc. 19.10 and 22.10 Answ 3 Thirdly because we are punctually commanded to call upon God onely and alwayes Psal 50.15 Call upon me in the time of thy trouble so Ioel 2.13 and Act. 2.21 Answ 4 Fourthly because God afflicts us and brings us into straights for this end that he might draw us unto himselfe and not drive us from him unto others as wee see Exod. 3. and Psal 107. They cry and pray in their distresse not unto the Patriarches but unto their God Answ 5 Fifthly because invocation is a part of the worship and service of God and therefore it belongs onely unto him Ioel 2.13 14. and Matth. 4.10 Answ 6 Sixthly because prayer ought to be in faith Rom. 10.14 Now we must not beleeve in the Saints but onely in God In our Creed we doe not say Credo in ecclesiam sed Credo in Deum I beleeve in the Church but I beleeve in God Seventhly because we cannot say to the Saints Answ 7 Our father and therefore this prayer cannot bee said unto them neither any prayer according to this forme because as was said before wee are obliged negatively unto this see before Question 7. and Booke of Martyrs pag. 1274. Eighthly the last but not the least answer is taken from the nature of him unto whom wee ought to pray Here then observe he that wee Answ 8 ought to pray unto should be 1. Lubens willing to helpe us 2. Sciens one that knowes our necessities 3. Potens able to save First he whom we must pray unto ought to be lubens willing to helpe but there is none like unto the Lord in mercy hee being the Father of mercies And therefore he onely is to be invocated Secondly hee ought to be scienâ— one that knowes more then we our selves For I. He should know Genus morbi the kinde of the disease what our malady is the Physician and Lawyer can better understand our estates then we our selves and those that cannot are unfit and unable to helpe us II. He should know apta remedia what the best meanes are for the curing of our griefes lest otherwise they should give a stone instead of bread and hurt rather than helpe Sometimes we aske that which is hurtfull for us and therefore he unto whom wee should pray ought to know both what we are and what may be truly good for us for the time to come And these things the Lord knows better then all the Saints and Angels together Thirdly he should bee Potens able both To heare and that 4. manner of wayes namely First from Heaven unto earth this the Papists say the Saints can doe in a glasse that is the face of God but this is false as shall bee elsewhere proved Secondly to understand all languages and tongues wherein men pray this the Papists thinke the Saints doe and it may be so therefore I question it no further Thirdly to heare the sighes and see the hearts of all and this is necessary in a double respect to wit I. That they may be able to understand those who pray in the Spirit without a voyce or words Rom.
and the effect the sinne and the punishment the one being blotted out he will remember the other no more How doe we owe the debt of obedience unto Quest 6 God First wee owe it out of duty Because the Answ 1 Lord For this end hath I. Created and made us Ephes 2.10 Rom. 9 21. We were made men for his service II. Redeemed us that we might serve him in righteousnesse and true holinesse Luke 1.74 Tit. 2.14 III. Elected us and predestinated us unto the adoption of sonnes that as children wee might obey him i Ephes 1.4 IV. Called us that wee might obey him in sanctification and honour 1. Thess 4.7 V. Enlightned us that wee might increase in his service 2. Corinth 3 18. VI. Sanctified us in Christ that as members of Christ wee might performe his will Ephes 5.27 Answ 2 Secondly we owe obedience unto the Lord by command God hath given us a Law to obey and Christ hath renewed it Ephes 4.24 Wherefore S. Iames cals it the Law of liberty Iames 1.23 Now this command is that wee should serve him in Righteousnes towards man and Holinesse towards himselfe and that all our dayes Answ 3 Thirdly we owe obedience unto God for his benefits which wee daily receive from him Answ 4 Fourthly we are debters unto God by covenant and contract And that both First in Baptisme wherein wee promised fealtie and new obedience unto the Lord. Secondly in our profession and vocation unto Christianity as we are Christians wee have promised to put on Christ and serve God as the members of Christ all our dayes Thirdly in our daily Prayers wherein we make new promises unto God of new obedience Fourthly in the Sacrament of the Lords Supper wherein wee receive a pledge from God which is as a seale of that covenant which is made betweene us and God Quest 7 Is every man obliged to pay this debt unto God Answ Every man is obliged either to the debt of obedience or to the punishment of sinne whether they be Heathens or Christians or great men or the inferiour and ruder sort or prophane persans or ignorant or servants or children yea every one of what nation ranke or quality soever Sect. 2 § 2. Forgive us Obiect 1 Some object this place against the certaintie of remission thus Wee are here taught to pray for the pardon of our sinnes day by day al which were needlesse if we could be assured of pardon in this life and therefore there can bee no certaine assurance that our sinnes are remitted Answ 1 First this fourth petition must bee understood not so much of our old sins as of our present and new sinnes for as wee goe on from day to day so we adde sinne to sinne and for the pardon of them wee must humble our selves and pray Answ 2 Secondly wee pray for the pardon of our sinnes not because we have no assurance thereof but because our assurance is weake and small wee grow on from grace to grace in Christ as little children doe to mans estate by little and little and therefore we pray daily for more The Papists say Argu. that a man by good workes is justified Against this wee thus argue from this place Our Saviour teacheth every man though never so just to pray forgive us our sinnes And therefore no man is just by his workes To this Bellarmine answers Answ This petition of the Lords Prayer is to bee understood onely of veniall sinnes which are mixed with our good workes Bellar. de Iustif. lib. 6. cap. 20. resp ad loc 5. First the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts so that Reply 1 herein wee pray to have all our debts forgiven now wee are more endangered and endebted unto God by great sinnes then by small And therefore veniall sinnes onely are not here meant Reply 2 Secondly S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes and S. Iohn defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression 1 Iohn 3.4 But great sinnes are transgressions of the Law more then veniall Therefore they are not excluded Thirdly if good workes be tempered with Reply 3 veniall sinnes how can they being imperfect make us just and perfect before God But of this more by and by The Papists say good workes are meritorious Object 2 and satisfactory and from this Verse goe about to prove that Prayer satisfieth for sinne wee pray saith Bellarmine for forgivenesse of sinnes and by thus praying we satisfie for our veniall sinnes The Lords Prayer overthroweth their doctrine of satisfaction wee therein concluding Answ for thine is the glory wee take not the glory to our selves but ascribe all unto God Forgivenesse of the debt is of mercy where then remission is of grace there can bee no satisfaction of worthinesse Stand all sinnes in need of remission art not Quest 1 some veniall and pardonable of their owne nature First the Papists say some sinnes are veniall Answ 1 and that either I. Of their owne nature because they are not ontra legem sed praeter legem Dei against the Law of God but besides it as the hatred of our enemie in some degree or not to be silent when an Elder commands and the like Or II. for the littlenesse and smallnesse of the sin because they are not equall to eternall death neither deserve it l Staple◠Antid Evang Secondly the Papists agree but jarringly amongst themselves in this particular some saying Answ 2 they are veniall sinnes because they are not against the Law of God some saying that they cannot properly bee called sinnes thus Bellarm. Thirdly that which is not Answ 3 Contra legem Dei against the Law of God is not sinne For the Law is the Rule both of good and evill And every sin is sin in as much as it is a violation the Law Answ 4 Fourthly what is lesse then the eating of an Apple Gen. 3 then an idle word Mat. 12.36 Then a corrupt thought Gen. 6.5 And yet these are threatned with judgement and punishment Answ 5 Fifthly because Stapleton saith these sins are not paria aeternae morti that is there is no resemblance analogy or proportion betweene these small sins and eternall death I adde therefore this one answer more That there is a parity resemblance and equality I. In the affection of the person offending who would for ever have given way to these if he had lived II. In the person offended who is an infinite God And III. In the choise of sin before life eternall And IV. In the guilt and staine of sin because it can never be blotted out by time or torment Object 3 The Fathers speake of veniall sins and the Scripture of mortall And therefore some are veniall Answ Sinne is called veniall or mortall foure manner of wayes namely First comparatively as a sin which is lesse evill Thus there are seven deadly sins as the Schoolmen say which are greater then a sin of ignorance because
that is excusable In tanto non in toto in part but not altogether Secondly in respect of the person sinning which is either I. Elected but not as yet regenerated now such a ones sins are all veniall in the event because they shall bee pardoned 1. Tim. 1.13 II. Regenerated and justified whose sinnes shall not bee imputed Hence David pronounceth such a one blessed Psalme 32.1 And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9 2.1 Hence sinne is sometimes said not to bee theirs Rom 7. Yea not to be sinne 1 Iohn 1.3.9 and 5.18 Thirdly in respect of the infallible danger so S. Iohn saith there is a sinne not unto death 1. Iohn 5.16 Where we may observe that sin is called Mortall for which we must not pray and that a sinne not unto death whose danger is not so great as that is Fourthly in respect of the merit that sin is called veniall which in the severity rigor and strictnesse of justice doth not deserve death And thus no sin is called small in all the Scripture Are all sinnes equall Quest 2 First the Stoicks affirme it and Christians Answ 1 who assent unto them herein thus confirme it I. Because sin doth not consist in the matter of the action but in the mind Sin is a prevarication and straying from the truth and right way The sin is alike to sinke a Ship by over-lading her either with Sand or Gold Thus the Stoicks the following reasons are produced by the Christians II. Because every sinne is a violation of the Law yea of the whole Law for hee who is guilty of the breach of one is guilty of all Iames 2.20 Therefore all are alike III. Because the same punishment is allotted to him who workes wickednesse and to him who consents onely thereunto Romans 1.32 IV. Because the action and cogitation are both alike before God to commit adultery actually and with the heart to kill and to hate as also of other sins Matthew 5. Are alike in the sight of God And therefore all sins are equall Secondly although sin differ not Answ 2 ab extrà differt intrà without yet it differs within to wit that sin which is committed through ignorance negligence and infirmity is lighter and lesser then that which is committed maliciously wittingly and of set purpose Againe many are worse then one Againe hee sins worse who sins against a greater measure of grace And therefore thus all sins are not equall Thirdly one sin differs from another ab extra Answ 3 even in regard of the outward act Thus the murder of a King or of a Father is much more horride then of a stranger enemie or private person Thus blasphemie against God is greater then contumely or reproch against our neighbour Thus it is a greater sin to rob a poore man then one who hath no want Fourthly certainly there is an inequality in the Scripture And that Answ 4 I. Of glory 1. Corinth 15. II. Of punishment Matth. 10.15 11.22 Of both which else-where III. Of sin there beeing a difference betweene anger Racha and foole as was shewed in the former Chapter vers 22. so Iohn 19.11 Fifthly we distinguish betweene the Nature of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and is the same in all sins without any difference hence all are mortall even unto idle thoughts Degree of sin which is aggravated principally by these circumstances viz. First from the mind and heart and internall purpose if it bee done with inward boasting or a perverse will Answ 5 Secondly from the neglect of greater power strength and grace Thirdly from the number many sins being heaped together Fourthly from the time when sin is long continued in Fifthly from the person when it is committed against God And thus although all sins have one and the same nature as all Individua partake of the nature of their Species yet in regard of the degree of sin we say that those sins are greater which are committed wittingly and willingly then those which are committed ignorantly and with reluctation against them Those which are committed by a man of more grace strength and knowledge are worse then the infirmities of the weake Those in whom are legions of Divels and sins are worse then those who are given but to one sin as the young man Mat. 19.22 Those who continue in sin are worse then he who fals but once Those who sin immediately against God worse then those who sin immediately against man Quest 3 Are all sins pardonable because wee are taught here to pray for pardon against all Answ 1 First all sins are pardonable except the sin against the Holy Ghost Answ 2 Secondly the Papists seeme to grant this that the sin against the holy Spirit is unpardonable but yet they acknowledge that it is not so irremissible as though it did exceede the mercy of God if they could but repent but because God gives them over unto a reprobate sense and with holds from them the assistance of his Spirit whereby they might bee restored But in this point first Scotus is faulty who will not fully acknowledge the truth of it And Secondly Camara l Camara quaest coâ—cil et expos quae 175. Pag. 191. è Catharino erres here who saith onely that this sin is very hardly and very seldome pardoned Now the reason of this their error was twofold Namely I. Because they placed this sin in any act simply without those requisite circumstances thereof which follow by and by II. Because they stretched this sin beyond its bounds making six kinds thereof contrary to the six effects of the blessed Spirit which are these First trust and confidence in God Secondly the feare of God Thirdly the knowledge of the truth Fourthly joy for the aide of the Spirit towards our Brethren Fifthly a sorrow for sin Sixthly a purpose to repent Whose opposite is Desperation Presumption A resisting of a known truth Envy for graces blessings endowments which God hath bestowed upon our Brethren Gloriation or boasting in sin An obstinate purpose of continuing in sin Answ 3 Thirdly unto this sin against the Holy Ghost three things are required to wit I. Illumination Read those two places Heb. 6.4 10.26 If they have bene enlightned and have had a tast c. And againe if after wee have had a knowledge of the truth c. Thus there must be a knowledge of our duty and an opening of the eyes of our understanding before this sin can be committed II. A Relapse and falling away yea a returning unto impurity Read Heb. 6.6 2. Peter 2.1.20 21 22. Matthew 12.45 Unto this sin there must be a turning with the Dog to his vomite and with the Swine which was washed to the wallowing in the mire III. Malitious presumption or a hatred of Christ when a man shall deride contemne spurne trample under his feet and blaspheme Christ his Word Law and truth Religion
Redemption But I rather thinke the reason to bee this in short Saint Matthewes chiefest regard in the reckoning up of this genealogie was to move the Jewes to embrace the Gospel and therefore hee beginnes with David in this verse because then it was most common in the mouthes of all men that the Messias should be the sonne of Dauid but Saint L ke as testifies Eusebius * Eccles Hist lib. 3. cap. 4. by birth a Gentile borne in Antiochia learned in Physicke and now a Proselite truely converted doth write his Gospel to convert others and therefore shewes to the comfort of all beleeving Gentiles that Christ is a Saviour also unto them even which are of the posterity of Adam The promise of the Messias was tyed to the families of David and Abraham k Gen. 22.18 2 Sam. 7.12 and therefore Matthew proving Christ to bee the sonne of David and Abraham according to the flesh needs goe no further But Luke writes unto the Gentiles for he was Pauls companion who was the Apostle of the Gentiles and therefore hee proceeds unto Adam the Father of all Nations Quest 7 Againe hence it will bee demanded why is onely David and Abraham here named Answer I answer because under these two were all the promises made and given viz. First to Abraham Gen. 12.3 and 22.18 Secondly to David 2 Sam. 7.12 1 Chron. 17. Psal 89.37 Esa 37.35 and 53.3 Ier. 13.13 22.4 30.23.5 Quest 8 Lastly one other question may hence be propounded which is this why is David set or placed before Abraham in this verse Abraham being Answ 1 the eldest I answer First because the promises made to David were more cleare and illustrious and later and therefore better knowne unto the people as appeares by the blinde man who cries unto Christ thou sonne of David have mercie upon me and so the common people call the Messias the sonne of David Secondly I answer Answ 2 It is ordinarie with Historians to proceed from later things to more ancient first to relate those things that are freshest in our memories and then goe one to those that are more remote from us Lastly I answer The matter Answ 3 in hand or the historie of the Genealogie of Christ doth require that David should bee placed before Abraham for the Catalogue of the persons is to bee drawne from the first to the last or to begin with the eldest first and so proceed downewards and therefore being to begin with Abraham as he doth vers 2. hee first names David then subjoynes Abraham vers 1. that so the second verse may depend immediatly upon the first Thus much for the questions One objection we have further to resolve Object Saint Matthew making no mention at all in this his Genealogie of the linage of the blessed virgin Mary gives Salmeron the Jesuite occasion to alledge this place to prove that the virgin Mary was without sinne at all and that we should not consider her to have sprung from sinners lest she should thereby have incurred the guilt of originall sinne from them but wee must conceive of her as the elect and gracious mother of Christ and consequently exempted from all sinne and for this cause onely sayth he she is described as Saint Paul describes Melchizedech without Father or Mother or genealogie and as wee understand an other person i. e. Christ figured in Melchizedech so the blessed Mother of Christ must bee imagined to be without Father or Mother that so wee may understand her to bee without the least staine of sinne The Jesuites argument being something confused we will draw it to this forme Major Whosoever is described without father or mother or genealogie is altogether voyd of sinne Minor But the blessed virgin Mary is such a one described without father or mother or genealogie Therefore she is altogether voyd of sinne First of all we deny the Major or first proposition Answ 1 for Melchizadech is described in Scripture to be without father or mother or generation and yet neither Papists nor any other goe about to prove that hee was free from all sinne Secondly wee answer that the confirmation Answ 2 and proofe of the Major is very ridiculous Mary is described like Melchizedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any genealogie or generation therefore as Melchizedech signifies Christ so Mary was free from all staine of sinne this is a Sequitur à baculo ad angulum as wee say in the Schooles Thirdly the Minor or second proposition Answ 3 is false Mary is not described like Melchizedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his parents none at any time or any where hath named in Scripture yea he is so obscurely brought in that wee have no argument to prove that hee was borne but onely that generall argument which is taken from the nature of man But Mary was not onely borne after the nature of other men and women but also her Genealogie is named in Scripture For I. First she is called the Cosen of Elizabeth from whence necessarily one genealogie must bee common to them both II. Secondly shee is shewed to bee the daughter of David and Abraham because Christ was borne of her vers 20. and hee is sayd to bee the sonne of David and Abraham vers 1. And therefore the Genealogie of the Sonne must needs appertaine unto the Mother III. Thirdly this same Genealogie which is described both by Matthew and Luke is both the Genealogie of Mary and described for Maries sake and not for Iosephs because it is described to shew the descent and linage of Christ who came not of Ioseph but of Mary onely and therefore if this Genealogie belong not unto her it belongs not unto Christ l Chamierus Tom. 3. f. 115. Sect. 18.19.20.21 Vers 2. Observa VERRS 2. Abraham begat Isaac Isaac was a type of Christ in 3 things First in his nativitie which was in a manner and in nature almost impossible m Rom. 4.19 Abrahams body being dead so Christ was wonderfull in his birth Secondly in his obedience unto the death making no resistance against his Father Abraham Gen. 22. So Christ was also obedient to the stroake of death n Phil. 2.8 Thirdly he was the sonne of promise and the promised seed Gen. 21.12 and so was Christ Gal. 3.16 Vers 5 Quest § 1. VERS 5. Boaz of Rahab It may here bee demanded why in the Genealogie of our Sect. 1 blessed Saviour none of the holy women are reckoned up but those onely whom the Scriptures Answ 1 doe taxe and reprehend as sinners I answer this was done first of all because Christ came into this world to save sinners and to take away their sinnes Sinners are reckoned up in his Genealogie and he is sayd to be descended of them because he descended frō heaven for them o Hier. s Christ for the comfort of poore penitent sinners assumed that nature which once was sinfull that he might separate it from sinne Secondly another
Lord might double all their losses unto them Fourthly God hereby would let us see how carefull hee is of us when wee are in neede either by comforting of us in our affliction or by avenging himselfe upon those that injure us or by giving us contented hearts willing to endure or undergoe whatsoever our God layes upon us And this last was fulfilled in Ioseph who although that hee were a great Heire yet hee was contented with his poore lowe and present condition being herein a patterne and president unto us that as hee which was supposed to bee the father of Christ and was indeede the right Heire unto the kingdome of Israel was content with that lot of the things of this life which God alotted and measured forth unto him so all they that suppose themselves to bee the children of Christ Observa and are indeed Heires of the kingdome of heaven should bee willingly and cherefully contented with their present condition although they bee brought from riches to poverty from the throne to the dunghill and from ruling a Septer to handle a saw as Ioseph was to maintaine life Hic labor hoc opus est this is Quest 3 will some say durus sermo a very had taske because in this regard it is hard to descend and a bitter thing to be brought from plenty to poverty from honour to a low estate and therfore how or wherby may we be strengthened thus to submit our selves to what estate or condition soever the Lord shal call us unto with this contentednesse of minde that was in holy Ioseph blessed Mary I answer Answ CoÌ„tentation is to be corroborated by these meditations First remember if thou have victum amictum food rayment thou hast enough and therefore having that be contented b 1 Tim. 6.8 Secondly remember this is the worke of God art thou from plenty brought to poverty with Iob this is Gods work or art thou brought from a high estate to a low as Ioseph here remember the Lord hath a hand in it and therefore murmure not against him but rather be contented Thirdly remember God â—ries thee hereby as he did Iob to see whether thou wilt serve him in adversitie when hee crosseth thee as well as in prosperitie when hee blesseth thee as did Iob and therefore bee content and patient and quit thy selfe like a man Fourthly remember all the children of God are made partakers of some affliction or other either in body or minde or estate or children or friends or good name and therefore bee thou contented with thy crosse whatsoever it bee Solamen misaris semper habere pares thou art no worse than others yea thou hast many copartners in misery and therefore thou mayst beare thy burthen the more cheerfully Fiftly remember if thou be crossed and afflicted in temporall things it is an argument of thy filiation or adoption into the fellowship of sonnes they being bastards and no sonnes that are are afflicted with no stripes Heb. 12.8 And therfore thou shouldest rejoyce when thou art afflicted much more be content with it Sixtly remember the way unto heaven and glory is by poverty adversity sicknesse patient enduring of wrongs injuries losses crosses and the like and therefore these things considered there is great reason to bee content with our condition although wee bee brought with Ioseph from heires apparent of a Crowne to poore handy-craftsmen Sect. 3 § 3. Iacob begat Ioseph the husband of Mary Quest 1 Here it may be demanded why is the genealogie of Ioseph here declared Christ being not borne of him but onely supposed so to be This question is urged by all the Jewes and Pagans against this our Evangelist as unanswerable arguing thus either Jesus was the naturall Son of Ioseph that is naturally begotten by him and then he is not God for whatsoever is borne of the flesh is flesh c Ioh. 3.6 or else Christ is not the naturall sonne of Ioseph and then Iosephs genealogie doth neither appertaine unto Christ nor at all prove Christ to be the Sonne of God Answ 1 Hereunto it is answered commonly by the Christians thus although Ioseph were onely the supposed Father of Christ and not the naturall yet Iosephs genealogie doth prove Jesus to be the son of David because Mary also was of the same Tribe of Iudah and family of David This they prove thus Ioseph was a just man and one that feared the Lord and therefore marries one of his owne Tribe and family according to the Law d Numb 36.8 9. every daughter that possesseth an inheritance in any tribe of the Children of Israel shall bee wife unto one of the family of the Tribe of her Father c. If this probation were solide the whole argument were solved but I finde that this law is not universall but limited and restrained pertaining onely to those daughters who were left alone in their family together with their fathers inheritance as were the daughters of Zelaphead e Num. 26.33 27.7 and 36.2.6 and therefore before this probation will be allowed it must first bee proved that Mary the B. Virgin was such a one left alone in her family with her Fathers inheritance which cannot be proved from scripture but rather the contrary that her condition was poore and meane and low in regard of temporall possessions And therefore seeing this answer doth not satisfie nor solve the doubt we will produce another from the Scriptures Answ 2 Saint Matthew here doth plainely demonstrate two things First that Jesus was not begotten by Ioseph but borne of Mary verse 18. before Ioseph and Mary came together she was found with child of the Holy Ghost Secondly that Jesus was the sonne of David and Abraham verse 1. and therefore Jesus of necessity must bee the sonne of David either by Father or Mother i. e. Ioseph or Mary but not by his Father Ioseph as is shewed from verse 18. but by his Mother who therefore must needs bee the daughter of David Againe Luke 1.31 the Angel sent unto the Virgin Mary doth call Jesus the child that is to be borne of her the sonne of David but David was not the Father of Jesus by Ioseph but by Mary and therefore Mary was the daughter of David So also in divers other places of Scripture Christ is called the sonne of David and of the seede of David f Rom. 1.3 and 2 Tim. 2.8 and Apoc 22.16 which he could not be but by the Mother And thus these places doe firmely prove that Ioseph and Mary were both of the same Tribe and family of David But here another question doth arise If it bee Quest 2 thus that Christ is not the sonne of Ioseph why then doth not the Evangelist here rather reckon up the genealogie of Mary then of Ioseph To this first some answer that Saint Matthew doth Answ 1 this ex opinione vulgi because hee would observe that common opinion that was of Christ to wit that he
Herodians h Epiphan Danaeus The Scribes they were interpreters of the law and hence in this verse Herod called both the Governours of the Sanhedrin the Chiefe-Priests and also those that were skilfull in the law the Scribes that so it might bee a lawfull Councell and yet the end of this Convocation or convocated Councell was for the ruine and overthrowe of Christ teaching us that a true Councell may erre Observ that this was a true Councell appeares thus First it was lawfully called by Herod the King Secondly those that were gathered together in Councell were the lawfull Rectors and Doctors of the people of God the Iewes Thirdly the consultation was about a maine question of Religion the true Messias and yet notwithstanding all this was done for a wrong and a wicked end Hence it may be doubted If a lawfull Councell may erre concerning religion who then Quest 2 must interpret the Scriptures Answer there are three interpreters of the Scriptures First I and thou or every particular man now this is to bee exploded that is when one private mans opinion or exposition shall crosse all that hath beene before it is lightly to bee waved or not much to be weighed and yet there have beene such who have spoken truth as for example Saint Hierome expounding those words The God of this World hath blinded their eyes a 2 Cor. 4.4 by the God of this world he understands the devill which exposition was called inventum Hicronymi Hieronymies phansy or inventiō because they that were before him expounded it of God the Lord and yet we see that his interpretatiō is true and all the other mistooke the place by an unanimous consent of all our now Interpreters I might give instance likewise of Augustines invention as they called it concerning the creation of the Angels but I passe it by concluding that a private and particular mans exposition which thwarts all that hath gone before it as it is not rashly to be beleeved and admitted of so it is not to bee adjudged to the fire nor wholy rejected till it have beene examined by other Scriptures and the analogie of faith Secondly the second interpreter of the Scriptures are the Fathers and Councells of the Church these are venerable highly to bee prized and much esteemed but yet not wholy and absolutely to be adhered unto or admitted without examining of them by Scriptures Thirdly the last and best interpreter of Scriptures is the word of God it selfe and this interpretation is to be admitted accepted and received nil difficile quod non alibi planum b August In fundamentall points absolutely necessary unto salvation that which is obscure in one place is more plaine and easie unto the understanding in another And thus every exposition of holy writ is to be examined whether it doe crosse or contradict any other plaine place of Scripture or no for the whole Scripture is as one truth and therefore that cannot bee the true sense of one place that belies another § 3. Herod demanded of them where Christ Sect. 3 should be borne Quest 1 It may heere bee doubted whether Herod did well in asking counsell of the Chiefe Priests concerning Christ or no First I answer to take counsell of them and Answ 1 advise with them was both according to the custome of the Iewish Church and also was well done because to them were committed the Oracles of God and therefore the Gentiles in these cases were to repaire unto them and all the Proselites were instructed by them Answ 2 Secondly I answer that this was not well done of Herod to advise with them upon an hypocriticall pretexte Teaching us Observ that truth is to be sought in the word and of the Ministers of the word they being appointed by God for this service and worke c Malach. 2.7 that is First to teach men what things are to be beleeved and known Secondly to leade and draw men unto those things that are to bee obeyed and done the Scriptures being given for this end to make a man perfect in knowledge faith and obedience unto salvation d 2 Tim. 3.16 Thirdly to admonish advise perswade and exhort e 1 Tim. 4.13 2. Tim. 2.25 whence wee are called dispensers f Cor. 4.1 that give unto all that are hungry good and wholesome meate and that in due time and therefore although it be blame-worthy to doe as some doe to question with the Ministers of God and desire to bee resolved by them of some scruples for this end that they may entrappe them in their talke or ensnare them as the Iewes did with Christ yet it is according to the ordinance appointment of God that those that are in doubt should have recourse unto his messengers for comfort consolation directiō Hence it may be demāded quomodo quatenus Quest 2 how and how farre we must beleeve the Church and the Ministers thereof First if the holy Citie become an harlot and Answ 1 the watchmen of the citie seeke onely their owne pompe and glory and covetousnesse c. then they are not to be beleeved Answ 2 Secondly if the voyce of the Church and Church-men be not vox Dei the voyce of the Lord we must not then heare nor beleeve them Answ 3 Thirdly wee must heare the Church and chiefe Priests and Scribes as Herod in this verse but then examine by the Scriptures what they teach unto us for this Christ commands g Ioh. 5.39 Search the Scriptures and Paul commends in those noble Bereans h Act. 17.11 that searched the Scriptures daily whether those things were so that were preached unto them And this we see is the present practise of this present Councell holden at Jerusalem the Magi they repaire unto the Church at Jerusalem Herod he repaires to the Priests and they to the Scriptures Vers 11 VERS 5. And they sayd unto him in Bethlehem of Iudea for thus it is written by the Prophet Quest 1 Why doth the Lord suffer Herod to know where Christ was borne seeing he sought his life to prevent which Ioseph was constrained to flye Could not the Lord first have admonished the wisemen not to have come to Jerusalem at all or have blinded the understanding of the Pharisees that they should not know where Christ was born seeing Herod desired not the knowledge of it for good but formischiefe Answ 1 I answer First God would not take away such a cleare testimonie of Christ from Herod the Lord will have him know of the birth of Christ that by his owne experience he may perceive and acknowledge that there is no forcerie against Iacob nor inchantment against Israel yea that all his Fox-like craft and subtiltie cannot availe him but that maugre his malice God will preserve this infant the newes whereof doth so trouble him from his rage tyranny and crueltie Answ 2 Secondly God would not take from his children the participation of the crosse For
Saviour requires in these Cities and the want whereof he reproves in them can be no satisfactory nor sacramentall penance because it was before Baptisme which is truely called the initiall or first Sacrament of the Church Answ 2 Secondly as Gregory Martins position is false so is also his collection for although to their repentance were adjoyned humiliation the signes wherof are sackcloth and ashes yet these are not repentance but the adjuncts of repentance neither do they satisfie the justice of God for our sinnes saccus juvat ad panitentiam quia signum est humiliationis a Basil s Psal 29. Sackcloth and ashes helpe unto repentance because they are the signes of humiliation Object 2 Secondly he objects againe drawing his argument from the propriety of the Greeke word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 I answer it signifies Resipiscentiam a change of the minde afterwards Resipiscere est mentem quasi ad insania recipere b Lactant. de vero cultu li. 6 24. to repent is to grow wise againe that is both in the reforming and amending of by-past sinnes and in the avoiding of future temptations and this is the true signification of the word but more of this in both the following arguments Object 3 His third argument is because the vulgar interpreter renders it thus agite panitentiam that is saith our Objecter doe penance Answ 1 I answer first it matters not much how hee renders it seeing Lindanus condemnes him as one not much skilled in the latine tongue c Fulk 13. Sect. 7. cont Greg Mart. yea as one that erres egregiously in many things as for example there was a woman who had lost a groat and in stead of everrit hee reads evertit that is in stead of sweeping her house she overturned her house If the studious Reader desire to see more examples of barbarous interpretations in the vulgar latine Bible I referre him to our worthy Whitakers d Whitak de sacra Script qu. 2 ca. 9 arg 8. fol. 107. Willets synops f. 30.31 Secondly the vulgar translation is none of Answ 2 Saint Hieromes worke but of some unknowne Authour as is largely proved by our renouned Whitaker de sacra script qu. 2. ca. 6. Willet synops f. 23. Answ 3 Thirdly whosoever was the author of this vulgar latine bible yet neither he by the action of repentance doth understand an eternall satisfactory sacrament as Gregory Martin doth as may appeare by these reasons first because he takes else where in another sense both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poenitentia as Acts 5.31 God hath exalted our Saviour Ad dandam penitentiam Israeli to give repentance not penance to Israel Act. 11.18 When they heard these things they glorified God saying then hath God given Gentibus paenitentiam ad vitam unto the Gentiles repentance unto salvation So also 2. Timoth. 2.25 Secondly because the author of that vulgar translation takes the phrase agendi paenitentiam in another sense then doing of penance as 1 Kin. 8.33 If thy people Israel shall flie before their enemies et agentes paenitentiam confitentes and shall confesse their sinnes and repent not doe Penance then forgive c. So vers 35. If heaven shall bee shut that it raine not Et orantes isto loco paenitentiam egerint nomini tuo and they shall pray unto thee and repent then bee mercifull c. But most plainely vers 47. Et egerint paenitentiam in corde suo If they shall repent in their heart when they are in captivity c. This cannot bee meant of an externall satisfactory sacrament because the words expresse clearely an internall and cordiall repentance Thirdly because he makes these words paenitemini and agite paenitentiam synonyma as both signifying one and the same thing for sometimes this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by him agite paenitentiam as Matth. 3.2 and 11.21 and Act. 26.20 Sometimes paenitemini Mark 1.15 and Luk. 10.13 and Act 3.19 Fourthly hee attributes this phrase agendi paenitentiam to those whom Gregory Martin himselfe will confesse did no externall satisfactory penance as 1. this phrase is given to the Israelites for Benjamin Judg. 21.15 and all Israel was very sorry Et egit paenitentiam and repented them for the destruction of that Tribe they were sorry for what had hapned but they did not doe penance for it 2. This phrase is given to the damned spirits Wisdo 5.3 Tum egerint paenitentiam then they shall change their mindes not doe penance 3. This phrase is given to God himselfe First negatively 1 Sam. 15 29. Hee is not like man ut agat paenitentiam that he should repent Secondly affirmatively as Ierem. 18.8.10 if that nation which I have threatned doe repent agam ego penitentiam then will I also repent c. Now unto the Lord neither the Rhemists nor Gregory Martin I hope dare attribute externall penance His fourth Argument is because all the latine Object 4 Fathers read it thus agite paenitentiam doe penance I answer first Basil interprets it otherwise as Answ 1 aforesaid and hee was a Father although a Greeke Father so Lactantius expounds it otherwise as aforesaid also so Tertullian contra Marc in graco sâ—no vox panitentiae non a confessione sed a mentis mutatione this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance according to his true and germane signification is so called from an internall mutation of the minde not from an externall confession of the tongue Secondly this word Poenitentia is expounded Answ 2 two maÌ„ner of waies 1. Grammaticè 2. Translatitie First this word Poenitentia repentance may be expounded Grammatically that two manner of waies first simply pro mentis in melius mutatione for the change of the minde from evill to good and thus it is most usually taken in Scripture as Acts 5.31 and 11.18 and 2 Tim. 2.25 and in this verse also and Matth. 4.17 and in all those places where repentance is preached absolutely Secondly complicatè for repentance testifyed by outward signes whether 1. by sorrow and mourning as the Corinthians did a 2 Cor. 7.10 or 2. by sackcloth ashes as the Ninivites did b Iona 3.5 they of Tyre and Sidon would have done had they had those meanes which Corazin Bethsaida had c Matth. 11.21 and this is the same repentance formerly spoken of to wit a true change of the minde expressed by some outward signes of humiliation but not as satisfactory penance Secondly this word poenitentia may bee expounded Translatitiè and that two manner of waies First orthodoxè truly for repentance testifyed by the signes of sorrow and shame publikely and solemnly being imposed by the Church and thus Augustine and many both Greeke and Latine Fathers take the word this is true but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not found in this sense in all the Scriptures Secondly haereticè falsely for satisfaction imposed secretly in
auricular confession in which sense the word is never used by the Ancient Fathers therefore I may conclude that this penance injoyned by the Church of Rome for the satisfying of the justice of God is meerely erroneous and is built upon no authority of Scripture at all Sect. 3 § 3. Repent Iohns preaching is repentance that is the renovation of the minde which is the one halfe of the Gospel the summe whereof consists in these two Repentance and Faith and therefore I intreate the reader without tediousnesse to suffer both me and himselfe to dwell a little longer then ordinary in this verse Quest 1 The maine question here is concerning the parts of Repentance Answ 1 To which First some Papists answer that the three parts of repentance are the three steps in Iacobs ladder by which we mount unto heaven the first whereof is sorrow the second is shame the third is labour and industry But this is an abuse of repentance these being not the parts of it as else where more largely shall be shewed Answ 2 Secondly I answer the true parts of Repentance are three to wit First Preparation secondly Resolution thirdly Execution Quest 2 What necessitie is there of Preparation Answ I answer because a worke so holy as this is cannot rightly be performed but by a due preparation considering these two things 1. that wee our selves are by nature very unfit to effect it 2 that the worke in it selfe is very hard and difficult Sathan being strong that labours to retaine us in sinne and sinne from which wee should turne being customary unto us and pleasing unto our natures Quest 3 Thirdly it may be demanded wherein doth this preparation consist I answer in two things viz. 1 Dejectione 2 Erectione cordis That is Answ the casting downe and raising up of the heart First this preparation consists Dejectione cordis in the dejecting and humbling of the heart here it may be asked What necessitie is there of Quest 4 this casting downe of the heart I answer Answ Because our hearts are to be softned and humbled before we can truely repent Thus the Prophet exhorts us to rend our hearts and to turne unto the Lord f Ioel. 2.12 because without this rending there is no true repentance our hearts must bee plowed up before the seedes of grace can be sowne g Ierem. 4.4 because the spirit of bondage begets the spirit of adoption h Rom. 8.15 Hence it will be inquired wherein doth this Quest 5 our dejection or humiliation consist I answer Answ for the full cleare resolving of this question two things are to be observed First the beginning of this humiliation which is examination Secondly the end of this examination which is the hatred of sinne First the beginning of this humiliation is a serious examination of our selves our estates and conditions for when wee examine our selves by the rule of the law and finde how many and how mighty our sinnes are which wee have committed and which wee are never able to satisfye for then our peacockes plumes and Pharisaicall conceits are laid aside Hence a question may be propounded What Quest 6 must we examine in our selves Three things Answ First thy estate and condition wherein thou art thou must trye how thou standest whether in grace or nature a 2 Cor. 13.5 whether thou art truely perfectly regenerated or seduced by the spirit of slumber presumption thou must examine ubi fuisti es eris non es b Greg. Mor. 23. what hast thou beene what art thou what shalt thou be after this life happie or miserable what art thou not what is wanting in thee which thou shouldest have Thus we should examine our selves whether wee grow in grace at all or not and how the strength of sinne decreases and the strength of grace and of the spirit of God doth increase in us Secondly examine thy sinnes consider what they are whether oppression or adultery or blasphemy or drunkennesse or prophanesse and deale herein faithfully with thy selfe not deceiving thy owne soule speake truely as thou wouldest doe to thy Lawyer or Physitian hide none of thy sinnes least they bee not pardoned keepe none of them backe with Ananias and his wife least as they did thou perish thereby for this is the true way unto humiliation to labour to finde out and fullie acknowledge al our transgressions whatsoever sâ—se ignorare caeteris natura est homini autem vitio c Boethius consol l 2. It is naturall for other creatures not to know themselves but for men to be ignorant of their estates or the sinnes they commit is most shamefull and therefore it is very necessary that wee should examine our waies workes words and thoughts that so we may attaine to the knowledge of our selves and sinnes Thirdly examine how thou mayst avoide thy sinnes and be freed from them remember how often thou hast beene displeased with thy selfe how often thou hast condemned thy selfe how often thou hast resolved to leave thy sins and yet how often thou hast returned with the dogge to his vomit hence consider how difficult a thing it is to leave our beloved sinnes that knowing it we may bee more carefull to avoide them and more diligent in the enquiring after the remedies against them And thus much for the beginning of our humiliation which is the examination of our estates and sinnes Secondly the end of this examination is the loathing of sinne and a desire to leave it wee must examine what we are that so what is amisse may be amended we must examine our sinnes that finding them out wee may the better detest and endeavour to leave them the way unto repentance is the hatred of sinne and as long as sinne is loved so long the Lord is neither regarded nor served and therefore that we may the better learne to hate sinne let us remember these foure things First that our nature is wholy corrupted both within and without viz. our cogitations actions words members and all the faculties of the soule the best things in us beeing but a polluted ragge our whol man overspread with the leprosie of sin and no better then painted sepulchers or dead carkasses who stinke in the nostrils of the Lord by reason of our transgressions Secondly remember that thou art so ensnared and envassailed unto sin and corruption by nature that thou art no more able to helpe or free thy selfe then a Leopard is to leave his spots or a black moore to change his hewe thou mayest in some measure know the wickednesse of thy nature but thou art not able to redresse it Thirdly remember the many dangers and evils we are subject unto onely by reason of sin viz. 1. Temporall miseries as poverty sicknesse diseases casualties which wee are not worthy to bee protected from by reason of our iniquities 2. Spirituall evils as obstinacy in sin to be given over to a reprobate sense hardnes of heart and finall
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
Peter or Paul themselves The Prince of Anhault tearmed the Scriptures the swathling bands wherein Christ was wrapped that is the containers and includers of truth it selfe Therefore we must never forsake them Fourthly there is nothing more profitable Answ 4 either for the unregenerate or for the regenerate and therefore to bee adhered unto by all because under those two all are included First it is profitable for those that are not regenerated and as yet borne anew unto God and that in these regards First the word of God breakes the hard heart Is not my word saith the Lord like a hammer that breaketh the Rocke in pieces i Ier. 23.29 Secondly the word of God gives sight to the blind eyes k Psa 19.8 Behold saith God unto Paul I have sent thee to open their eyes and to turne them from darknesse unto light l Acts 26.28 Thirdly it is profitable for such to bring them from the power of Satan unto God m Act. 26.18 Fourthly it is profitable unto them for the pardon of their sinnes and spiritual adoption into the fellowship of sonnes n Act. 26.18 Fiftly it is profitable to convince them of their sinnes o 1 Cor. 14.24 Secondly it is profitable for those that are regenerated in these respects First the Scriptures protect and defend them against the temptations of Satan they are a shield unto them that put their trust in God p Pro. 30.5 yea they are the spirituall sword which serves both for offence and defence q Ephes 6.17 Secondly by the Scripture the understanding of Gods children is more and more enlightned r Psal 19.8 9. Thirdly their affections are thereby more and more enflamed Did not our hearts burne within us said the two Disciples while he opened unto us the Scriptures ſ Luk. 24.52 Fourthly the word of God doth purge us from our guylt Now ye are cleane through the word that I have spoken unto you t Ioh. 15.3 Fiftly the Scriptures are profitable unto the righteous to arm them against afflictions to comfort them in sorrow u Rom. 15 4. Sixtly they strengthen them unto patience in all crosses whatsoever x Rom. 15 4. Answ 5 Fiftly the word of God is the guid convoy and directer of the soule and therefore cannot be forsaken without inevitable danger of erring the word of the Lod is right y Psa 19.8 that is regula recti the rule of truth and uprightnesse yea thereby the servants of God are forewarned that is advised preadmonished and forearmed against the assaults of Satan z Psal 19.11 The word of God is a light unto our feete and a lampe unto our pathes a Psa 119 105. And therefore we must not seeke unto them that have familiar spirits but seeke the Lord in the law and in his testimonies b Isa 8.19 20. And therefore seeing the word of God is the conducter of the soule wee must take heed that we never forsake or let goe out of our hands this weapon of the Scriptures Quest 5 It is here demanded what word of God it is that is the directer of the soule for it is controverted both by the Papists and Anabaptists who like Sampsons Foxes c Iudg. 15 4. meet in the tailes both of them opposing us and the truth but their heads are diametrally opposite one to the other as appeares by a double quaere Quest 6 First what word of God is the rule to walke by Answ 1 To this first they both answer not the Scripture alone Answ 2 Secondly the Papists say besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which are the rule of the life also Answ 3 Thirdly the Anabaptists cry downe their traditions and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their enthusiasmes and revelations which we are rather to be regulated by then by the written word of God Answ 4 Fourthly we say that it is the written word onely that is the rule of the life and directer of the soule and neither unwritten traditions nor unwarranted revelations If wee believe not Moses and the Prophets wee will believe nothing saith our Saviour d Luk. 16 29. because the Scriptures were written that we might believe and believing bee saved e 1 Ioh. 20.31 and therefore saving faith is built upon the Scriptures only and neither upon traditions nor enthusiames yea it is onely the Scriptures that are truely profitable for all sorts of men as was shewed in the former question answer 4. yea they are able to make us wise unto salvation and perfect men in Christ Jesus f 2 Tim. 3 15 and therefore are the onely loadstone of our Quest 7 life Secondly who shall expound the word of God which is the soules conduct First here they both answer that the Scriptures Answ 1 must not expound themselves they must not be both a Judge and a Partie Answ 2 Secondly the Papists say the Church must interpret the Scriptures that is that Church which is built in the Popes brest infallibility lying and residing onely in him Answ 3 Thirdly the Anabaptists say the Holy Spirit in them is the interpreter of the word that is their revelations are all divine truthes and to be obeyed and admitted as oracles from heaven Answ 4 Fourthly we say the holy Scriptures interpret themselves quod in uno difficile aliàs aptius that which is more difficult in one place is easier in another a Austen And therefore I conclude that the holy Scripture is that Lucifer or day starre that directs the soule unto Christ for the Father sends us unto the Sonne commanding us to heare him the Sonne sends us unto the word bidding us search that diligently b Ioh. 5.39 the scripture is able to make us perfect the Apostles taught the whole Counsell of God c Acts 20.20.27 and yet they teach nothing besides Moses and the Scriptures And therfore how injurious unto the soules of Men are Papists that robbe the people of this light and debarre them from the Scriptures These are builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Babell indeede they speake a tongue which the people cannot understand for they must not enjoy it or bee suffered to reade it in the vulgar tongue These make the Scriptures like the Shew bread which none were to touch but the Priests alone These are like the spyes Obiect 2 sent to Canaan they bring evill reports of the word of God telling the people the beauty of it but withall the difficulty to bee such as they can never overcome and therefore it boots them not reade them To this I answer First Chrysostome opposes Answ 1 the Apostles to the Philosophers and Rhetoritians because these were very obscure and hard to be understood but the Scriptures are plaine and may be conceived at least the precepts and instructions thereof by the diligent reading of them Chrysost hom 3. de Lazaro Secondly if the divine
Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess◠quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned
Faith and Obedience that conduce unto eternall felicitie And in this the Christian Peripatetickes do rightly place Happinesse The fruition and possession of God and that either in the life Present by faith in God and love of God To come to wit in Ineffable glory The sight of God This verse speakes of the Beatificall vision which the pure in heart shall certainely enjoy in the Kingdome of heaven for ever and ever of which by and by in the fourth § Sect. 2 § 2. Are the pure This is the sixt Beatitude and is a rectification of the rest the other may be in us hypocritically and therefore here our Saviour pronounceth them truely blessed who are Puri Corde pure in heart shewing hereby unco us viam modum the way and meanes how to obtaine true felicity and happinesse What is the purity which shall bee crowned Quest 1 with felicity It may be knowne by his contraries Answ for the understanding hereof observe This puritie is opposed either Duplicitati to double dealing Mixturae to composure or mixture thus the Apostle saith wee must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Phil. 2.15 without any mixture of Impurity this purity is two fold viz. Simple and absolute and so none is pure in this life Respective and in part First Purity is opposed to double dealing And therefore those that desire to bee made heires of heaven they must bee simple without fraud harmelesse as Doves Matthew 10.16 like Nathaneel in whom was no guile o Iohn 1.47 blamelesse and sincere p 2 Cor. 1.12 11.3 Why must Christians bee thus carefull to avoid all deceit and false dealing Quest 2 First because God is to bee imitated who is a Answ 1 most simple substance without any mixture or composition at all Answ 2 Secondly the dealing of God in the framing and creation of man doth require and call for this simplicity God hath formed us a body having two hands two feet two sides two eyes two eares and but one tongue one heart to shew that wee must nether bee double tongued nor double hearted but plaine true and single both in word and thought Answ 3 Thirdly fraud and double dealing comes from sathan It was he that deceived Eve by his doubling with her and Saint Paul feared that he through his subtilty would corrupt the mindes of the Corinthians from the simplicity that is in Christ q 2 Cor. 11.3 because hee is so false and subtile that he can transforme himselfe into an Angel of light r 2 Cor. 11 14. And therefore we should not imitate the father of lies but the Father of truth who is of a most single essence Observ Secondly purity is opposed to Mixture to teach us that wee must labour to bee without all impurity without the love of sinne in our hearts without the practise of sinne in our lives that so we may bee pure both in heart and life in Quest 3 the sight of God and man Why must we thus labour and endeavour to Answ 1 be pure and immaculate First because without this purity wee cannot please God hence the Apostle exhorts us to be transformed in our mindes that so wee may prove what is that good and acceptable and perfect will of God ſ Rom. 12.2 Secondly because wee are reconciled unto Answ 2 God through Christ for this end that we might be pure and unblameable and unreproveable in the Lords sight Colos 1.22 Thirdly because God elected us in Christ Answ 3 before the foundation of the world that we should be holy and without blame before him in love Ephes 1.4 Fourthly because this is the will of God that Answ 4 we should learne how to possesse our vessels in sanctification 1 Thes 4.3.4 Fiftly because onely purity leades unto the Answ 5 love or God The assurance of the love of God is our chiefest felicity in this life and it is onely purity that assures us of this wee cannot be assured of the Lords love unto us untill wee finde in our selves some love unto God which love must be testified by our willing and chearefull obedience of him in a holy life unblameable conversation according to that saying of our Saviour If ye love mee keepe my Commandements t Iohn 14.15 Who sinnes against this precept which injoynes purity of life Quest 4 Some transgresse in Opinion Answ not being Orthodox First some erre here in Opinion and these are either I. Libertines who denie all good workes let Saint Iames say what he will yet they beleeve that faith will save them without workes and therefore assume unto themselves the name of Solifidians that this is an errour appeares thus 1. Saint Iames saith faith vvithout vvorkes profits nothing Iam. 2.2 The author to the Hebrewes saith without workes no salvations is to be had u Heb. 12.14 3 Saint Paul would have us perswade our selves that we were created unto good workes x Ephes 2.10 And therefore all that time is mispent which is not spent in holy actions 4. our Saviour teacheth us first of all to pray Hallowed bee thy name to teach us that the end scope and aime of our lives is the glory of God and the same blessed mouth of thruth tels us that God is glorified by good workes Let your light so shine before men that they seeing your good workes may glorifie your Father which is in Heaven y Mat. 5.16 Or Secondly those erre here who deny any perfection of purity although the Scripture affirme plainely that the law which wee obey is perfect Iames 1.25 and that Abraham is commanded by God to be perfect Gen. 17.1 And all the children of God by Christ to bee perfect as their Father in heaven is perfect Mat. 5.41 yea although Saint Paul tells us We preach warning every man and teaching every man in all wisedome that we may present every man Perfect in Christ Iesus Col. 1.28 And although Epaphras who knowes the prayers of the righteous shall be heard Labours fervently for the Colossians in prayer that they may stand Perfect and compleate in all the will of God Colos 4.12 But of this Perfection we shall speake more plainely in the 48. verse of this Chapter Or Thirdly Prophane persons erre here who deride all endeavours of purity perswading men not to bee too holy nor too pure because Ne quid minis is a good rule Indeede I confesse that 1. in hypocrisie there is an evill puritie yea 2. in cacozelia blind and superstitious zeale there is an evill purity But 3. in the law wee cannot be Nimis too pure or too strict for who can love God too much who can obey and serve God too much when in the best performances our Saviour teacheth us to confesse our selves to be but unprofitable servants z Luke 17 10. And therefore it is a thing full of danger to deride or contemne those who dare not sweare or lye or be drunke or speake any vaine
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
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
are made e Staplet Ibid. And therefore it followes not that because Christ is a Law-giver therefore he must make new lawes disanulling or opposing the old Secondly Christ saith Ego dicâ— I say not as Arg. 2 the Prophets were wont to doe Haec dicit Dominus Thus sayth the Lord and therefore Christ here opposeth himself to the law of God The reason why Christ sayth I say Answ is not because hee speakes contrary to that which his Father had spoken formerly by his Prophets but because whatsoever he speaks from the Father he speakes from himselfe which the Prophets did not Propheta ad conservos Christus ad serâ—os f Chrysost sup Christ as a Lord speakes unto his servants and therefore saith I say unto you the Prophets as the servants of the Lord speake unto their fellow servants in the Lord and therefore say thus saith the Lord. Thirdly Stapleton proves this from examples Christ saith he addes new Lawes and therefore Arg. 3 he opposeth the Law of God he proves the proposition thus First Christ saith thou shalt not sweare at all vers 34. I answer it was never lawfull or allowable by Answ 1 the Law of God to sweare by those things which Christ reproves wherefore this was no new Law Secondly Christ teacheth that Divorce is never lawfull but for adultery or fornication vers 32. I answer this was an old Law and no new one Our Saviour himselfe saying that from Answ 2 the beginning it was not allowed for a man upon every occasion to put away his wife g Matth. 19.8 Thirdly Christ teacheth us under the Gospel to love our enemies vers 44. Answ 3 This was an ancient law If saith the Lord thou meet not thy friends but thy enemies Oxe or his Asse going astray thou shalt surely bring it backe to him againe h Exod. 23.4 Now none can deny but this instance doth plainely imply and injoyne love to our enemies But if any be so blind that they cannot see it or so obstinate that they will not acknowledge that it may hence bee deduced or proved that wee ought to love our enemies let him listen then to the wise man If thine enemy be hungry give him bread to eate and if bee bee thirsty give him water to drinke c i Pro. 25.21 And therefore that addition which our Saviour speakes of vers 44. Thou shalt hate thine enemy is a falsification of the Pharisees as shall bee shewed afterwards and was never injoyned by the Law of God Fourthly Christ teacheth us to love our brethren and calleth it his Commandement John 14.15.21 and 15.10.12.17 and John 13.34 and Saint Paul cals it the Law of Christ Galat. 6.2 Answ 4 This was no new commandement but an old given in the Old Testament David expresly commends and implicitly commands this brotherly love Oh how good and joyfull a thing it is for brethren to dwell together in amity and unity Psal 133. c. Yea our Saviour saith the one halfe of the Law is to love our neighbour as our selfe Mat. 22.49 which words are taken from Lev. 19.18 And therefore I may safely those rubbes removed out of the way conclude this question that certainely Christ doth not here oppose himselfe to the Law of God but to the expositions of the Pharisees Quest 2 Why did not Christ who was the true Messias ordaine new Lawes for those to walke by who were under the Gospell Answ 1 First because the Law of God was perfect Psal 19.7 and wonderfull 119.129 and spirituall Rom. 7. extending it selfe to the inward man as well as the outward for it forbids coveteousnesse and condemnes the internall concupiscence of the heart in the tenth Commandement God is to be worshipped in spirit and with spirituall worship Joh. 4.24 this also the Law commands Salomon perswades us to give God our hearts Prov. 23.26 and Moses to love and serve God with all our hearts and with all our souls Deut. 6.5 And therefore there was no need of a new Law the old being such as hath beene said Secondly whatsoever Christ taught or desired Answ 2 to teach to his Apostles and Disciples and to all his dispersed through the whole world was included prescribed and laid down in the Law and therefore there was no necessity of framing new Commandements We read of three principal Lawes which Christ commends unto all that are under the Gospell the first is to keepe the Commandements Mat. 19.17 Now this is injoyned in the Old Testament The second is to love the brethren or our brethren this also was commanded in the Law The third is to believe in Christ but this is the Commandement of the Father k 1 Ioh. 3.23 § 2. But I say unto you The scope of Christ Sect. 2 in this place is to oppose his true opinion to the opinion of antiquity and he doth not endeavour to prove this from the best most learned or most ancient Rabbines but onely from his word that he might teach us Observ that the onely fountaine of truth is in his word Christ doth not say It was said of old thou shalt not kill c. but Rabbi Salomon or Ben-Ezra doth not say so But I say unto you that hence wee might learne that the true tryall of antiquity is in the Holy Scriptures and therefore wee are commanded to search them Ioh. 5.39 to repaire to them Esa 8.20 because by them we are regenerated 1 Pet. 1.23 from them we have faith Rom. 10.17 yea they are able to make us perfect l 2 Tim. 3 16. The Church is our Mother therefore shee must be subject to God our Father for the wife ought to be so unto the husband and hence Saint Paul would have us to wave the opinion of an Angell rather then of the word of God m Gal. 1.8 much more then of a Father who is subject to errour as was shewed in the former verse Is there no use at all to be made of Antiquity Quest or of the opinions workes and writings of the Fathers and Ancients First in generall the true use of the Ancients Answ 1 is not to establish a new way unto heaven but to facilitate the old not to teach new opinions but to expound and explaine the ancient truths which are couched in holy writ Secondly more particularly the true use of Answ 2 the Fathers and ancient writers consists In these 4. things to wit First in the exposition of the Scriptures which is twofold namely either Positive as for example this exposition of Scripture is true because the Fathers so interpreted it This followes not Privative this exposition is false because none of the Fathers so give it here observe two things namely First this is no certaine or generall rule because often all the Fathers of some one time or for a long time have been mistaken as was shewed in the former verse in the exposition of Gen. 6.2 and 2 Cor. 4.4 Secondly this is
to be reverenced and doth strongly convince Private spirits when we can say none have as yet thought thus besides your selfe Secondly the true use of the ancient writers is in convincing those adversaries which trust unto them and relie upon them for although this follow not the Fathers say thus therefore it is true yet this followes these men pretend to follow the Doctrine of the Fathers yet in their opinions varie frō yea are enemies unto the Fathers and therefore they doe but deceive and juggle with the world making a shew of that which is not This is the usuall pranke of the Papists to exclaime that all the Fathers are on their side and when the matter comes to triall their Judges condemne them and the Fathers speake against them Thirdly the use of the Ancients is for the moving of the affections of their hearers for certainely modest Christians and ingenious natures will be much moved and strongly perswaded when they heare the thing they are exhorted to embrace not onely to be consonant to Scriptures but also agreeable to the example counsell and resolution of the Fathers Fourthly the use of the Fathers is to direct us in outward things or to teach us the nature of indifferent things how farre they may bee used and how they are abused Sect. 3 § 3. Whosoever is angry with his brother c. Quest 1 What is the meaning of this verse in general or of the words distinguished herein namely Anger Racha Foole Iudgement Counsell Fire Answ 1 If the Reader desire full satisfaction herein I referre him to Mr. Weemes in the tractate of the Judiciall Law of Moses lib. 1. chap. 16. and Doctor Field of the Church who will resolve him in this particular m D. Field of the Church lib. 5. cap. 9. for my own part I forbeare to transcribe them they being both in English and easily to be had Answ 2 Secondly because I would not leave my Reader altogether unresolved I intreat him to take notice that our Saviour here observes three degrees of anger The first is in the sudden heat and boyling of the affection inwardly without cause layd downe in these words Whosoever is angry with his brother unadvisedly The second is in shewing of this indignation outwardly by any disdainfull words as in calling one Racha that is idle-head light-braine for so Rik in the Hebrew to which this Syrian word Raka agreeth both in found and sense signifieth light or vaine u Iuniur s This indignation may bee expressed also by other signes as by grinning frowning spitting and such like The third degree of anger consists in open railing as calling one Foole with other tearmes of reviling which is a weapon fit for the Gyant with three hands because Tres quasi uno ictu occidit o Basting it killeth three as it were with one blow first himselfe that revileth and raileth Secondly him that giveth credit to his reviling and railing Thirdly him who is slandeted and reviled Answ 3 Thirdly as our Saviour maketh difference of the sinnes so also hee here sheweth three degrees of punishments alluding to the publicke forme of judgement used among the Jewes For first there was the Session of judgement of three who judged of small causes Secondly there was the Councell of three and twentie who determined more weighty matters Thirdly the great Synedrion or Judicatorie which consisted of seventie and two sixe chosen of every Tribe who sometimes convented before them the High Priest and sometimes false Prophets yea sometimes a whole Tribe as reverend Beza thinkes Fourthly from these premises I thus conclude Answ 4 and determine the question First hee that suffers anger to boyle in his breast shall be censured in the secret judgement of God Secondly hee that bewrayeth his indignation by opprobrious words shall be held guiltie before all the assembly of heavenly Angels and Saints Thirdly he that raileth and revileth shall bee judged worthy of hell fire that is of the greatest punishment For foure kindes of punishments were practised and exercised among the Jewes whereby they put malefactors to death First strangling secondly the sword thirdly stoning fourthly the fire Of the which they thought the last to bee the worst as Beza affirmes upon this place Or if wee looke to the former words they will helpe us to the true understanding of these It was sayd of old Thou shalt not kill and whosoever shall kill shall be in danger of judgement where we see the Jewes held a murderer to bee guiltie of judgement and that not onely positively but privatively as if our Saviour would say yee yeeld the homicide to be guiltie of judgement who really takes away his brothers life but hee is not called into judgement with you who sheddes not his brothers bloud although he hate him in his heart revile him with his tongue But ego dico I say unto you whosoever is angry with his brother without a cause shall be in danger of judgement Where wee see Christ gives as much to anger as they to murder p Areti s And therefore the true sence and meaning of the words I take to bee this Hee that is angry shall bee guiltie of judgement that is at the day of judgement hee shall give account and answer for that his anger q Math. 12.36 Hee that calles his brother Racha shall bee guiltie of a Councell that is shall bee more severely punished than the former as his sinne is greater Hee that calles his brother Foole shall bee guiltie of hell fire that is is condemned already before God r Augu. s And yet all these three are eternall punishments and the first may be resembled unto a pettie Sessions the second unto a generall Assizes the third to Marshall law Quest 2 Are then some of these mortall sinnes some veniall doth it deserve condemnation to call our brother foole but not to bee angry with him Answ 1 First the Papists answer here affirmatively both in generall that there are some sinnes in their owne nature mortall and some veniall and in particular that the last sinne mentioned in this verse is mortall the first to wit Anger is but veniall and therefore of his owne nature deserveth not everlasting condemnation which is onely due unto the last to call one Foole ſ Bellarm. de Purga lib. 1. c. 4. Secondly Thomas of Aquine likes the generall Answ 2 allowance of the distinction of mortall and veniall sinnes but dislikes the particular application thereof unto this place holding that this Anger which is here spoken of is a deadly sin in that Christ saith He that is angry with his brother is guilty of judgement which words must be understood De motu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Thom. in opuscul Ex Lippom. Answ 4 Fourthly the distinction of sinnes veniall and not veniall in their owne nature in
and desires were mortified in her And hence he concludes Vera voluptas ex virtute nascitur The fruits of true joy spring from the roote of vertue which conclusion is true although the true sense of the place be lost Allegoricall then hee who expounds it literally doth not onely pervert the true sense and meaning of the place but doth also establish a falsehood and untruth for thus a man might prove Christ to be bread yea to be a stone which none are so stony or blockish to beleeve Secondly observe whether is it a rule or an historicall narration we reade of Iephtah who offered his daughter of the Midwives who lied unto Pharaoh of the adulterie and subornation to drunkennesse and murder in David of Noahs drunkennesse and Lots incest Now if these historicall narrations should bee by some understood to bee rules of directions how diabolicall would their lives and conversations become And therefore we must not drawe a rule A facto ad jus from a deede done to the equitie thereof for by that rule all things were lawfull Thirdly observe if it be a Rule then whether is it given as a Command and Precept or as a counsell and advice Paul would have all to live unmarried t 1 Cor. 7.7.8 but this he speakes by permission onely that is by way of counsell and advice not by a positive command from God Verse 6. For concerning Virginity he had no commandement from the Lord but onely supposed it to be good for the present distresse to remaine unmarried Verse 25 26. Fourthly consider if it bee a precept and a command then whether is it generall or particular That is I. Whether was it given to one man onely or to all Thus God commands Abraham to slay Isaac and this precept is not to bee extended further then to him II. Whether doth the precept respect some one particular action which is onely once to be performed or a worke which is frequently to be practised Thus the Israelites were commanded to spoile the Egyptians which precept was neither to bee stretched unto any other nor unto them at another time that is by this command no other persons were allowed to robbe the Egyptians neither were the Israelits warranted to do it at any other time III. Whether were the Precepts given onely unto some one particular people or unto all nations Thus the judiciall Law was given unto the Iewes onely and not unto the Gentiles IV. Whether did the Command concerne some certaine time onely or was it to be extended also unto all times Thus Circumcision Sacrifices and the Ceremoniall law are not now to be urged because they were to continue but unto the death of Christ Thus we must carefully observe the scope of the Holy Spirit and urge nothing beyond that Thirdly in the reading and expounding of the Rule 3 Scripture take heede of all grosse consequences which are very frequent with the erroneous I. some thus expound positiva privativè positive things privatively Thou maist hate thy enemie because thou must love thy brother Mat. 5.43 Secondly some expound Confutativa confirmativè those things which are spoken by way of Confutation as though they were spoken by way of confirmation as for example Saint Paul saith The doers of the Law shall be justified u Rom. 2.13 From whence The Apostle concludes that none shall be justified The Papists conclude that we may bee justified by the workes of the law Thirdly some expound Scriptures so as that there is no consequence at all but a palpable non sequitur Thus Hooker observes the Separatists and Brownists to doe daily And thus the Papists doe hourely I have prayed for thee Peter saith Christ therefore the Pope cannot erre Master saith Peter here are two swords therefore the Pope hath both Ecclesiasticall and Civill jurisdiction both over King and People and many the like But wee must take heede of these sophismes and of this begging the question Fourthly be never obstinate in thy owne opinion Rule 4 but let the spirits of the Prophets bee subject to the Prophets v 1 Cor. 14.32 Great is the errour here of the Papists who will change nothing retract nothing lest they should seeme formerly to have erred Great are the blemishes hereof of the Lutherans with the Zwinglians concerning the corporeall Concomitancie who rather then they will â—â—cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christâ— humanity Certainely this obstinacie in opinion in generall doth hinder the progresse of faith and of religion and therefore all Christians should be carefull to observe this rule not to bee too stiffe in their owne tenets or obstinate in their owne opinions Rule 5 Fiftly adde to the reading a frequent meditation of the word thou readest reade studie and contemplate the Scripture night and day be not a stranger in Israel he that frequenteth a path daily will not lightly goe wrong or erre therein David became wiser then his teachers because hee had respect unto the Testimonies of the Lord w Psal 119.99 And therefore if any thâ—ng be difficult suspend thy judgement reade it over againe turne unto other places like unto it and compare them together and haply God will reveale it unto thee at the last x Phil. 3.15 Rule 6 Sixtly to reading and meditation adjoyne prayer this was the Prophet Davids frequent practise Shew me thy waies oh Lord teach mee thy pathes leade me in thy truth and teaâ—h mee Psal 25.4 5. Againe Teach me O Lord the way of thy statutes yea give thou me understanding and I shall keepe thy law Psal 119.33.34 And againe Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant and teach me thy statutes verse 135. for my lips shall utter praise when thou hast taught me thy precepts verse 171. Thus pray fervently unto the Lord to enlighten thy understanding to anoint thy blind eyes with the true eye-salve of the blessed Spirit and to leade thee in his truth and then rest certainely assured that faithfull is hee who hath promised who will at length reveale himselfe and his truth to him who doth his endeavour to know the Lord and the way and truth whereby he may be brought unto him by reading hearing meditating and a willing subjecting of his opinion and judgement to the word of God Sect. 3 § 3. Of old time The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures Argum. or the word is to bee expounded according to the minde and judgement of the Ancients Against this Chamierus y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601. urgeth this place thus If the consent of the Fathers were a certaine rule of interpreting the Scriptures then it should never be reprooved and blamed this is manifest by it selfe But the consent of the Ancients in the expounding and opening of Scripture
who say at once so many Pater nosters and the curiositie of the Anabaptists who will not endure that it shall be said at all are both here condemned Answ 4 Fourthly as this is a platforme or exemplarie prayer so it is also commanded Omnibus semper to all alwaies because all men in all ages must strive in their supplications to imitate this forme as we shall see further in the next question In the third answer we affirmed that the Anabaptists deny this to be a prayer which is also the opinion of the Brownists who held that the words laid downe here by our blessed Saviour in the 9 10 11 12 and 13 verses are positions or rules of direction for praying and not petitions Against this assertion we argue thus Argu. 1 An expresse Commandement neither contrarie to nature nor against reason or the analogie of faith agreeable also to the scope and tenor of the place ought to bee obeyed and literally understood But these words when thou prayest say thus Mat 6.9 and Luke 11.2 say our Father c. is such an expresse Commandement as is neither against reason nor contrary to nature or the analogie of faith but agreeable to the scope and tenor of the place Therefore it ought to be obeyed and literally understood and used as a prayer Argu. 2 Whatsoever Scripture hath in every respect the forme of a prayer is not onely matter of doctrine but hath beene used also as a prayer But this Scripture Mat. 6.9 hath in every respect the forme of a prayer Therefore it hath beene used as a prayer and is not onely matter of doctrine The Major proposition is thus proved how can we tell which are prayers and which are not but onely by their forme of petition whereby they are distinguished from Doctrines and rules proposed in another forme as Whatsoever you aske it shall be given you and the like h Mat. 7.7 and 21.22 and 1 Iohn 5.14 The Minor proposition is as evident as the Sunne as is thus shewed That Scripture which hath expresly the Petitioned and the Petitioner and the Petition hath in every respect the forme of prayer But this Scripture Mat. 6 9. hath lively laid downe in it I. the Petitioned Our Father II. the Petitioner every one of the faithfull shrowded and soulded up in those words Our and Us. III the Petition which is either deprecative against sinne sathan and temptation or supplicative both for spirituall graces and temporall blessings Therefore these words here used by our Saviour have in every respect the forme of prayer In a dutie prescribed unto all and to be used by Argu. 3 all the Holy Ghost is plaine and the Scripture so shallow that a Lambe may wade But if these very words be not to be used as a prayer but onely given us as a Rule of prayer then no Christian for 1500. yeare or there abouts did understand our Lords meaning Therefore it is very probable that it is a prayer The Brownists object Object The Apostles never used those very words in prayer Therefore these words are but positions and rules of doctrine First an expresse Commandement is warrant Answ 1 enough without any example Secondly There is no example of Baptising Answ 2 in the name of the Father Sonne and Holy Ghost yet is the Commandement of Christ sufficient warrant so to doe Compare Mat. 28.19 with Acts 10.28.19.5 Whether are we obliged and inioyned to use Quest 7 this prayer alwaies when we pray First No. Secondly it binds First Negatively alwaies for we must never use another forme that is we must pray for no other things nor otherwise then according to this forme Secondly affirmatively onely in part secundum exigentiâ—m Mus s according to our present necessities and occasions as appeares by these three particulars I. Christ himselfe did not alwaies pray this same prayer for First sometimes he gives thankes Mat. 11.25 I thanke thee O father Lord of Heaven c. Secondly sometimes hee prayes in other tearmes Mat. 26.30 Father take this cup from me II. The Apostles of Christ often pray otherwise Reade Acts 1.24 and 4.24 III. Sometimes we are in a manner constrained in our prayers to expresse our spirituall necessities which verbatim are not contained in this forme And therefore we are not affirmatively obliged alwaies to these words Thirdly I adde another answer to this question Answ 3 given by Paraeus i Pareus s Mat. That although publickly in the congregation privately at home we often in regard of our present necessities pray in other words then these in the Lords prayer yet it is very fit and convenient that we should seale up and conclude all our prayers with this forme of prayer and that for these causes I. Because thus we obey the Commandement of the Sonne of God who in this verse saith Sic orate pray thus and Luke 11.2 When thou prayest sic dicite say thus And therefore it is fit that sometimes this forme should bee used II. Because we must not doubt or question but these words prescribed by God the Sonne are very acceptable unto God the Father when they are poured forth by a pious and intelligent supplicatour For the Father doth alwayes heare the Sonne and therefore hee will be ready to heare the words of his Sonne III. Because it doth most briefly contain a perfect summe of all those things which are necessary to be prayed for and therefore whatsoever is over-slipt by us in our Petitions is supplyed by this forme wherefore it is not amisse to conclude alwaies with it And thus I conclude the generall questions concerning this prayer proceeding unto the expâ—ication of the severall petitions If any desire to know whether this Prayer may or ought to be said to the Saints let him consult with M. Fox in his Acts and Monuments where the matter is discussed pag. 1274. Sect. 3 § 3. Our Father which art in Heaven I will not consider of these words according to the order of nature but of place taking them as they lye Quest 1 Why doe wee appropriate God unto our selves calling him ours Answ That wee may pray the more confidently because if he be our father he will helpe us Quest 2 Why doe we pray in the plurall number our father not my father Answ 1 First because it is our duty to pray one for another there being no faith without this true brotherly love Gal. 6.4 Answ 2 Secondly wee pray our father for the greater increase of our confidence and assurance that we shall be heard knowing that all the faithfull pray with us and for us Vis unita fortior many hands quickly dispatch a great worke many faithfull prayers quickly pierce the clouds and ascend the heavens and come into Gods eares and never returne without a blessing And therefore great is our confidence and assurance to be heard when we know that all Gods children with us pray our father thereby praying with us and for us as
the evill one First he never sleepes but alwayes wakes and Answ 1 watcheth over his children And therefore no danger can come upon them at unawares Secondly he knowes all things yea foresees Answ 2 all things before they come therefore hee can keepe backe and prevent whatsoever hee pleaseth Thirdly he alwayes loves them yea even to Answ 3 the end 1 Iohn 13.1 therefore will be carefull of them Fourthly he can doe whatsoever he will for Answ 4 all power is in his hands Mat. 28.20 And therefore he either can keepe off danger or deliver from danger or chaine up our enemy Fifthly Nullum tempus occurrit Deo his help Answ 5 comes never too late for he can preserve in the Den Dan. 6. and in the fire Dan. 3. Sixthly he knowes all things whether they Answ 6 be good for us or not yea can order and dispose of all things to our good Rom. 8.28 § 3. For thine is the Kingdome Sect. 3 The Papists blush not to affirme that this conclusion Obiect 1 is not Scripture producing these Arguments or Reasons for the proofe hereof First some of them say that we the Protestants have corrupted the Text and added these words Answ This is a most impudent scandall to say that we Protestants have added this conclusion for it was used long since by the Fathers as followes by and by Object 2 Secondly Bellarmine saith that these words For thine is the Kingdome c. are not Canonicall Scripture but were added by the Gretians Answ These words are not added unto the Greeke Text but are diminished and taken away by the Latine Translator as Valla observes Obiect 3 Thirdly divers Latin Fathers who understood Greeke well enough in their Exposition of the Lords Prayer make no mention of these words at all neither are they found in divers Bookes First we will oppose or vie Fathers for Fathers Answ 1 Bookes for Bookes with them Answ 2 Secondly the authority of the Greeke Fathers who write and speake of the Greeke Text is greater and more venerable than the authority of the Latine Fathers who say nothing thereof Amesius tom 1. p. 22. Now these words are in the oldest Greeke copies and they are older and more excellent then the Latin copies yea these Greek Fathers Theophylact Euthymius and Chrysostome both upon Mathew in his imperfect worke which is fathered upon him reade these words yea it was used alwayes by the Greek Church which wuld rather certainly give credit to the Greeke Text then to the Latine Answ 3 Thirdly although many Latine Fathers recite not these words yet they are recited by others of as sufficient authority as they are for both the Churches in France Holland Spain and Italy use them see defence of reformers against Master Hutton part 1. pag. 210. yea these words are found in the copies of other tongues besides Latine Munster telleth us he saw an old Hebrew copie wherein these words were and also a Syriack Musculus saith he saw an old Chaldee copie wherein they were likewise And the Christians in Arabia use this conclusion in generall Beza sup telleth us that the most part of the Gretians used them but Erasmus sup saith all and Bellarmine doth not much gainesay it de verbo Dei l. 7. de bonis operib partic 1. 6. Object 4 Fourthly these words are not in the Latine Canon therefore they are not Canonicall This is their chiefest and strongest reason Or the Enthymeme may be thus framed Hieromes or the vulgar Latin Bible hath not this conclusion therefore it is not authenticall Answ 1 First the vulgar Latine Bible is none of Hieromes Bellarmine himselfe will not undertake to defend and maintaine this quarrell but wayes the cause in a manner confessing that it is none of his Secondly Hierome hath corrected many Answ 2 things in his Bible upon which he paraphraseth which yet remaine corrupted in the vulgar Latine and therefore it is not authenticall whosoever ownes it Thirdly I answer the objection with the objection the vulgar Latine Bible hath not this conclusion for thine is the Kingdome c. Therefore Answ 3 it that is that Bible or that Interpretation of the Bible is not authenticall For the proofe of this answer observe I. The New Testament was first written in Greeke and this Gospel either in Greek or Hebrew as all confesse as we shewed before in the generall questions before the first chapter Question 10. And therefore if these words be in the Hebrew copie and in all the Greeke copies as was shewed before then it must necessarily follow that the Latine is not authenticall which hath them not II. If wee looke but into this very Prayer which is taught us by our Saviour we shall find the vulgar Latine Bible to be of small authoritie First in Luke 11.2 The whole Preface is omitted except father when ye pray say Pater sanctificetur c. Father hallowed bee thy Name Secondly the third Petition Thy will be done c. is wholly left out Thirdly halfe the last Petition But deliver us from evill is left out also And therefore this Translation is but a crooked Rule to walke by Fifthly Bellarmine objects the Greeke Fathers Obiect 5 and Churches using this conclusion in their Liturgies separate it from the Lords Prayer not continuing it with it as here it is Bellar. de verb. Dei 1.7 de bonis oper partic 1.6 And he instanceth upon the Liturgie of Chrysostome Although this Liturgie which hee quotes be adulterate and none of Chrysostomes Answ yet it is false that it is separated from the Lords Prayer for even there it goes before the conclusion Amen Sixthly they object Cui bono what good Object 4 could it be to Hierome or the Author of the Latine Translation to leave it out if it had beene of the Scripture or divine authority Or for what end should they doe it First I answer hereunto as Bellarmine doth for the omission of the Preface and 2. Petitions mentioned Answ 1 in the former Objection Answer last from Luke 11.2 de bonis oper partic 1.6 quod verò that this conclusion was omitted through the carelesnesse and oversight of the Writer or Printer Secondly our venerable Fulke answers that Answ 2 those who writ the first copies over againe omitted these words in the second writing as a thing commonly knowne and daily rehearsed of every man Fulke Preface to the Rhomist § 38. If the Authenticalnesse and divine authoritie Quest 1 of the latter part of this verse be thus questioned then how may it appeare that it is Canonicall First the matter and substance of the words is Answ 1 holy nothing in them dissenting from the Analogie of faith but agreeing thereunto being borrowed from 1 Chron. 29.11 Cartwr resp Rhem. praef § 38. Answ 2 Secondly these words are most apt fit and pertinent to the matter in hand for herein our Saviour renders the reason why wee begge all these things at Gods hands because the
thus Mercy and anger are called the two armes of God Ergo similes ex se dignoscuntur mutuò Stapleton And therefore the knowledge of the one will helpe us to the understanding of the other Now eye hath not seene nor care heard nor ever entred it into the heart of man once to imagine the joyes that God in mercy hath prepared in heaven for the righteous man 1 Corinth 2.9 And on the contrary eye hath not seene nor eare heard nor ever entred it into the heart of man once to conceive the torments that God hath in his just anger and indignation prepared in hell for the wicked and ungodly man Ninthly this appeares from the names given unto Answer 9 both sorts the Righteous are called vessels of mercy and therefore they shall bee filled full of all joy and felicity the wicked are called vessels of anger Rom. 9.22.23 and therefore they shall bee filled to the brimme with anguish and sorrow To the righteous in heaven shall bee given good measure pressed downe shaken together and running over (f) Luke 6.38 of joy and happinesse And To the wicked shall bee given in hell great measure pressed downe shaken together and running over of paine and torments And therefore of all griefes this is the greatest Tenthly the torment of hell is the consummation Answer 10 very complement of all punishments in regard whereof all other paines and sorrowes are light and easie Lastly a mortall body is not capable of such torments Answer 11 neither could possibly endure them the insufferablenesse of such paines would cause the heart of a mortall man to die within him and his very spirits to faint and faile him And therefore of all other torments this must needes bee acknowledged to bee the most extreame and excessive Wherefore let us daily so meditate thereof that wee may learne to escape and avoid them Where is hell Quest 3 Certainly Answer the Fathers did conceive that it was in the bowels of the earth yea Christ and the holy Scriptures speake of a Descent unto hell in opposition unto heaven And therefore wee may as well doubt whether heaven be above us as doubt of hels being beneath us Whether is this fire of hell a materiall fire or not Quest 4 Certainely as the joyes of heaven Answer so the paines of hell are above our apprehension and imagination but yet without doubt there is materiall fire in hell because the body which here on earth sinned is there in hell to bee tormented and punished What are these insufferable torments which Quest 5 wretched and wicked soules shall endure in hell for ever First the Monks dispute and affirme much of Answer 1 these torments which I here omit Secondly the holy Scriptures shew forth unto us Answer 2 two sorts of punishments Namely First of sense to wit sorrowes either in Body which are signified or expressed by fire V. Soule which are signified or expressed by gnashing of teeth W. Secondly of losse to wit an excluding and extruding out of heaven never to have any place or portion or inheritance therein X. V. First there is Poena sensus the punishment of sense which is first Dolor corporis the paine and anguish of the body I cannot better expresse nor more fully illustrate this torment then thus 1. Let us meditate remember the most grievous paines and tortures sicknesses the mortal body of man is subject unto whether head-ach or tooth-ach or collicke or stone or gout or whatsoever Then 2. Let us suppose all these to bee in one man at once and that in extreame manner Then 3. Remember that the least paine and torment which thou shalt suffer in thy body in hell will be greater then the greatest yea then all these And 4. Meditate upon the eternitie of these torments and remember that thy body must not bee subjâ—ct unto them onely for ten or twenty or thirtie or forty or fiftie yeares but for ever and ever world without end Secondly the next thing which here begges our most serious consideration is Dolor animae the internall paine and anguish of the soule which farre exceeds the former torments which are inflicted upon the body Here three things are to bee ruminated upon namely 1. In the beginning there is a horrible expectation of some unsupportable misery At the day of judgement the heart will presage such terrible thiâ—gs that it will crie to the mountaines and to the hills to cover it from the dreadfull face of the irefull Judge Reade Psalme 50.2 Isa 13.9 Ioel. 2.2 Abac. 3.9.10.16 For to the wicked First the face of God is terrible the poore soule sees that it is a fearefull thing to fall into his hands (g) Hebr. 10.31 because hee is a consuming fire (h) Hebr. 12 29. Secondly hence the frighted soule will crie Oh where shall J hide mee from the face of this angry God If Balthazar 's knees smote one against another when hee saw but a hand writing against him Daniel 5.6 c. How will that poore wretch tremble that sees the angry face of God frowning upon him Yea Thirdly hence hee will wring his hands and with bitter tears crie out oh how wretched and miserable am I now become that cannot appease the Lords anger nor pacifie his wrath Thus wee see the beginning is miserable let us now therefore proceed and consider whether the feare bee greater then the danger or the evill every way answerable to the feare and fearefull expectation 2. After this dreadfull presage of mourning followes nothing else but perpetuall lamentation For then continually these things will come to their remembrance to wit First all the sinnes that ever they committed in all their lives Secondly the time of grace which they neglected and lost and trifled away and the ofers of mercy which they contemned and despised Thirdly the eternitie of the misery which they have acquired for every moment the miserable soule will call this to minde Thus am I tormented and thus shall I bee tormented for ever and ever And hence comes those double clamours ve vae woe is me woe is me that ever I was borne If ever thou hast I speake here to the wicked been drowned or drenched in desperate teares wishing for nothing so much as the medicine of death to ridde thee out of thy horrid feares yea in thy desperation hast gone about to shorten thy dayes either by poyson or knife or halter or the like thinke but how great the horrour of thy conscience then was and yet how little it is in comparison of that horrour of soule and conscience which thou shalt feele in hell For First the eye of the understanding is more quicke fighted there then it is here and can more fully conceive of and apprehend the misery which is measured out and allotted unto it to suffer then now it is able And Secondly the sight thereof causeth all hope of mercy to fade and fall to the ground And therefore
souls who remains and abides with them to direct instruct strengthen counsell comfort and enlighten them all the dayes of their life Quest 7 Have the Saints no Banquet on earth are they only invited to feast it in heaven Answ The Saints on earth are frequently invited to a heavenly Banquet to wit the Lords Supper and therefore they should prepare themselve as unto a Banquet when they come thither In this feast observe these things namely First that the Table is the Table of God and therefore called the Lords Table Secondly at that Table Christ serves who gives food and dainties to all his welcom guests Thirdly the food he gives and which wee there eate is his body Fourthly the guests are the Patriarkes Prophets and Apostles for they all ate the same spirituall meat and all dranke the same spirituall drinke 1 Cor. 10.1.2 c. and Heb. 12.22 Fifthly the fruit of this feast is most weighty For it is either I. A seale unto life and salvation Or II. A testimony against us unto condemnation 1 Cor. 11.31 And therfore we had need be carefull so to prepare our selves unto this Holy Table that we may receive the pledges of love and seales of life from Christ and not arguments of our condemnation Quest 8 How must wee come unto this heavenly Banquet Answ 1 First in generall come with reverence in regard of the presence of God and Christ there Answ 2 Secondly come with conscience of thy sins and that after serious examination of thy selfe wayes and actions by the word of God Answ 3 Thirdly come with a purpose of heart to leave thy sinnes yea all sins and that for ever And that thou maist be the better enabled hereunto I. Labour to hate all sins with a perfect hatred in regard both of sin it selfe and the punishment therof looking upon it with horrour hatred fear and disdaine II. Pray fervently and heartily unto thy God that he would enable thee to leave and forsake al sinnes and preserve thee from the love of any so long as thou livest Answ 4 Fourthly come with assurance of pardon without faith nothing we do is either pleasing unto God or profitable unto our selves and therfore if wee come reverently unto the Lords Table with a sight and sorrow for our sins and a sincere purpose of heart hereafter to leave and loath them wee may build and rely upon the gracious promises of Christ who hath assured such of mercy and pardon Matt. 11.28 Answ 5 Fifthly come with thanksgiving for that is necessary at a true feast If we should rise from a feast or banquet where wee had abundantly satisfied our appetites and forget or neglect to give thankes unto God wee should be more like beasts then men more like Pagans then Christians How much more needfull and requisite then is it that we should powre forth our soules in thankfulnesse unto God for that unparalelled Sect. 4 mercy in giving Christ unto death for us § 4. With Abraham Isaac and Iacob Whether were the Patriarkes in heaven or in Quest 1 Limbo before Christ came They were not in Limbo Patrum Answ 1 The Papists to prove the contrary hereunto that they were object many things of which briefly The Prophet David prophesying of Christ Object 1 saith that hee shall lead captivity captive that is shall bring the Fathers out of their prison wherin they were detained and lead them unto heaven Psalme 68.18 First this cannot be understood of the Saints Answ 1 or Patriarkes because they were not lead into captivity Secondly the place is plainly meant of Christs Answ 2 Triumph over Sathan It is said plainly of Christ that He brought forth Object 2 the prisoners out of the Pit or Lake Zach. 9.11 Now out of hell there is no redemption and therefore the Fathers were in Limbo untill Christ came This place is urged by the most of the Papists Answ for the proof of Purgatory and cannot be meant of this Limbus which they fain for the Fathers for in Limbo Patrum was nothing but quiet and peace but in this prison mentioned by the Prophet Zachary is sorrow and paine as the Papists confesse and therefore this place as unfitly alleaged for the confirmation of the present controversie according to the opinion of their best Writers I passe by Saint Peter saith Object that Christ preached to the Spirits that were in prison 1 Pet. 3.19 c. Therfore untill Christs comming the Fathers were in Prison Having elsewhere amply to consider of this place I here leave it with this answer Answ that certainly the Apostle speakes of Christs triumph over the damned and of Noahs preaching unto those who were now in hell But the same Apostle saith that the Gospel Object 4 was preached to those who were dead 1 Pet. 4.6 And therefore the Fathers were in Limbo for who else can be meant but they The Apostle there means those who were dead in their sins Answ as is plainly perceived by the place How doth it appear that Limbus patrum is but Quest 2 a Fable By these few and plain Arguments viz. First because the Spirit Answ and soule of a good man when it departs from the body goes unto God who gave it Eccles 12.7 And this was affirmed by Solomon before Christ came Secondly because Christ would have the soules of his children to be where he is Iohn 17. Now he was in heaven not in Limbo yea he is the God of Abraham as hee saith himself elsewhere and the Text calleth the place where Abraham was the kingdome of heaven a title never given to their fained Prison or Cell And therfore the Fathers were not in Limbo Thirdly because the Scriptures speak only of two places heaven and hell Mat. 25. of two sorts of vessels of anger and mercy Rom. 9. For both Abrahams bosome and Paradise signifie Heaven as Augustine most truly affirmes Fourthly because wee and the Fathers are saved both one way and by one and the same faith hence Christ saith Abraham saw me Iohn 7. And the Apostle saith that wee and they were made partakers of the same Sacrament 1 Cor. 10.1 And therfore why should they be debarred so long out of heaven more then we Fifthly because the death of Christ was powerfull and effectuall before he was crucified hee was a Lambe slaine from the beginning of the world Revel hee is one and the same to day and to morrow and for ever Heb. 13. And all things are present with God he being immovable And therefore they were saved by faith in Christ to come as well as wee by faith in Christ already come Quest 3 Why doth our Saviour here only name Abraham Isaac and Iacob Answ 1 First because the Scriptures are wont to preferre these before others as it is often said the God of Araham the God of Isaac and the God of Iacob Answ 2 Secondly because thus Christ would avoid the occasion of novelties by only naming those who they all knew and
things are observable viz. First the sum of it wherein is shewed First what the creatures have The Foxes have holes The Birds have nests Secondly what Christ hath not The Son of man hath not where c. Secondly the Application of it in these words Iesus saith unto him And therefore although they be first in shew yet they are last in the order of nature which order I here now observe Our Saviours answer to the Scribe seems to be not pertinent and indeed it doth not hansomly square with the words of the Scribe but with his minde meaning and understanding most properly which Christ shews is not hid from him but as he hears the words of the mouth so hee sees and knowes the thoughts of the heart whence we may learn Observ That Christ knowes the secrets of the heart Psalme 7.9 Zach. 4.10 Heb. 4.12 13. Quest How doth it appear that Christ sees the secrets of the hidden man of the heart Answ 1 First because he made the heart Psal 33.15 Answ 2 Secondly because he is true God and this is Gods Royall Prerogative Ier. 17.9 10. Answ 3 Thirdly it is clear that he sees the heart because he is angry and threatens to punish for the sins of the heart and inward man Ier. 16.16.17 and 17 10. and 32.19 Vers 21.22 VERS 21 22. And another of his Disciples said unto him Lord suffer me first to goe and bury my Father But Iesus said unto him follow me and let the dead bury their dead Sect. 1 § 1. And another of his Disciples said unto him Quest 1 What is meant by this word Disciple Answ 1 First commonly this name Disciple is attributed to the twelve selected Apostles Answ 2 Secondly sometimes it is given to the seventy Disciples Answ 3 Thirdly sometimes for all those who purposely followed him I dare here determine nothing positively but only say with Beza that this was none of the twelve but whether hee was one of the seventy or not I know not Quest 2 Why doth not Christ reject him and let him go as well as the Scribe Answ 1 First some answer because he was his Disciple one of his servants and family Answ 2 Secondly but I conceive that this Scribe which Christ suffers to depart was one of his Disciples also at least outwardly because it is said here Another of his Disciples said unto him c. which seems to imply that this Scribe whom Christ answered was one of his Disciples also Quest 3 If both these were Disciples then why doth Christ detaine the one and dismisse the other Answ Observ Because he would whence we may learn That salvation depends upon the mere mercy and free grace and dispensation of God Reade Iames 1.18 and Titus 3.5 and Rom. 9.18 and verse 15. and Exod. 33.19 Luke 17.34 Yea our disposition unto good is not the cause of Gods love towards us but the effect Sect. 2 § 2. Suffer me first to go and bury my Father Quest 1 What doth this Disciple desire of Christ Answ Leave to depart hee seemes to be of a good and honest heart because Christ recals him and retains him and yet hee begs temporall things before spirituall From whence we may observe Observ 1 That there are Reliques of sinne remaining in the Regenerate Rom. 7.23 25. and 2 Corinthians 12.8 9. Quest 2 Why hath God left the remainders of sin in his children Answ 1 First sometimes to prove and try us whether we will strive to hate them and expel them or not Exod. 20.20 Iudg. 2.22 Secondly sometimes to humble us that having Answ 2 such strong enemies and reliques within us wee might never be puffed up but stand in awe and fear 2 Chron 32.25 Thirdly alwayes to exercise us God would Answ 3 not have Adam idle in Paradise but he must dress the Garden Gen. 2.15 Much lesse must wee be idle in this wicked world and therefore that wee may be alwayes employed the Lord hath left us enemies that wee might bee the more watchfull and carefull over our selves and more couragious against our enemies Reade Iob 7.1 and Ephes 6.12 c. 2 Tim. 4.7 c. Heb. 12.14 and 1 Pet. 2.11 And therfore the best and al the Saints have their duties required of them as long as they live namely I. To weed and root sin and vice out of their hearts And II. To hold fast what they have whether grace or strength against sin Revel 2.11 And III. To labour daily to grow and increase in grace and strength more and more For how long time did this Disciple aske Quest 3 leave to be gone Only for a small time Answ but untill hee could bury his Father and yet Christ would not permit it To teach us that we must not absent our selves Observ 2 from Christ not for a small time but must labour to be present with the Lord continually either in our words by speaking of him or in our hearts by thinking of him or in our works by serving of him Why must wee never depart from our Lord Quest 4 Christ First because in Negative Precepts we are obliged Answ 1 Semper ad semper we must never doe any thing which is forbidden us as long as we live Secondly because we are alwayes in danger of Answ 2 sinning and can bee frâ—e no longer then we stick close unto him the occasions of sinne occurre daily and wee shall daily fall into sin except Christ protect us And therfore we must be carefull never to forsake him Must we never sin at all this is too strict May Quest 5 we not take liberty sometimes unto evill First sinne is poison and therfore as a man Answ 1 must not once take a draught thereof no more must hee sinne once for one Cup of poyson is mortall to the body and one sin to the soule Secondly sinne is a Serpent and therefore if Answ 2 it can but get entrance with the tip of his tayle hee will wind in his whole body Suggestion unto evill being harboured brings a man often times at length to finall impenitency Why did this Disciple desire to depart Quest 6 To bury his Father Answ Whether was his Father dead as Chrysostome Quest 7 thinkes or onely aged and decrepite as Gualter imagines and also Calvin Whether was hee Mortuâ—s or Moribundus It matters not much whether Answ seeing the Scripture herein is silent although I rather thinke the latter If his Father were dead was it not a good worke to bury him and if he were old was it Quest 8 not well done to attend upon him and to comfort him why then is it not granted Answ 1 First certainly children are to honour and tender their aged Parents Levit. 19.3 Prov. 23.21.22 and it is an unchristian thing not to bury the dead Answ 2 Secondly but the comparison is here whether we must forsake Christ or Parents and from our Saviour we are taught to contemne Parents in respect of Christ Answ 3
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
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
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
themselves with us and yet must not joyne with us in holy duties Certainely the reason is because the devill knowes that this Sunne of the Gospel burnes and that the preaching of the word workes strongly both upon the affections and judgement and therefore hee prohibits all his servants to approach thereunto and perswades them to avoid our prayers and flie our preaching Thirdly Christ calleth the multitude Vt intelligant that they may understand they must not heare for a forme but they must so heare as that they may know and understand what they hear Observ 2 Whence wee learne That wee must prepare our understanding in the hearing of the word of God Or when wee heare wee must labour to understand what wee heare Colos 1.9 and 2.2 Deut. 4 6. Ignorance is the cause both of errours and disobedience whence it is said They rebelled because they knew not my Lawes Psalme 95. and yee erre not knowing the Scriptures Quest 5 Who are here worthy of reproofe and blame Answ The Papists and that for a three-fold cause namely First because they praise Ignorance saying To know nothing is to know all things Hosius Rhemist s 1 Corinth 14. And therefore no wonder if they erre Secondly because they teach an implicite faith that is to beleeve whatsoever the Church beleeves yea if they did not teach this then none would beleeve nor obey their religion who would beleeve them if it were not for this implicite faith who would adore a peece of bread or a stocke or their foolish and ridiculous relikes who would pray to Thomas Becket who would feare Purgatory who would buy their Indulgences at so deare a rate if it were not for this doctrine They say Ignorance is the mother of devotion or rather of rebellion and superstition And hence it is that the Turkes Alcoran forbids all disputations concerning Religion that so the errours thereof may not be knowne and discerned But Thirdly the Papists in some kind are worse then the Turkes for the Alcoran doth forbid disputations concerning Religion but it doth not forbid any to reade it or the lawes contained therein But the Papists forbid men to reade the Scriptures and Law of God although they confesse that they are the true rules of right living and the divine word of God Doctor Staâ—dish bad take away the damnable Bibles Molanus faith Salubritèr arcentur a lectione Scriptur arum It is for their good meaning the Laitie to be debarred and hindred from reading the Scripture in a knowne tongue An Italian Bishop said to Espencaeus Nostri deâ—errentur à studio Scripturarum ne fiant haeretici Wee forbid and fright our people from reading the Scripture lest thereby they should become Heretikes Vide Reynold pag. 41. Thus they But the Apostles contrarily exhort us To let the word dwell plenteously in us Col. 3.16 because it is the best weapon against Sathan Ephes 6.12 yea the fountaine of life and the food of the soule yea the holy Fathers were of this mind also Cognitio non sufficientèr sed abundanter Hier. s Colos 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys s Col. 3.16 Yea the same Father exhorts men to prepare Bibles at least the New Testament and to invite their neighbours also to reade the Scriptures Chrys hom 9. s Colos And therefore as Ex ungue konem so by this one particular wee may see how these children resemble these Fathers and how unlike they are to them notwithstanding all their bold brags and audacious boasts Quest 6 What is here required of us Answ 1 First in generall wee must so reade and hear that wee may understand what wee reade and heare Secondly more particularly these things are Answ 2 required of us to wit I. Wee must listen unto all that from God is spoken unto us wee must ruminate and ponder all wee heare in our hearts yea wee must apply it unto our hearts and measure our consciences by it II. Wee must lay up carefully what we heare and never suffer it to slip out of our memories III. Wee must labour daily for a more ample measure of knowledge that our understanding may be such that wee may have the body of divinity within us and be able to render a reason of our faith to every one that shall demand it Fourthly the negatiae part of our Saviours Sermon to the multitude is this that those things which goe into the mouth defile not the man What things goe into the mouth Answ 3 First poisoned and infected aire Answ 1 Secondly Pestiferous and obnoxious meat Answ 2 And Thirdly many impure things which doe Answ 3 both pollute and destroy the body And therefore wee must observe that our Saviour speakes not here de Corpere but de homine not of the body but of the Man that is the mind and Spirit Wherefore wee must distinguish of pollution which is either I. Corporall and this is the pollution of the Body Or II. Spirituall which is of the heart and conscience and this is the pollution of the Man Answ 4 Fourthly the meaning therefore of these words That which goeth into the mouth defileth not the man is this That meat is nothing at all unto holinesse Hence then we may learne Observ 3 That in the moderate use of Meate their is nei-neither religion nor irreligion neither purity nor impurity Reade these remarkable places 14.17 and 1 Corinth 8.8 and 10.27 and Colos 2.16.20 and 1 Timoth. 4 2. Where the Apostle calleth it a Doctrine of Devills to forbid some meats as unholy because as no meat can make us the holier so none can make us more unholy to the pure all things being pure Titus 1.15 And therefore wee are exhorted to labour that our hearts may be established with grace and not with meats which profit nothing Hebr. 13.9 Quest 8 Who are here faultie Answ The Papists who make a difference of meats eating some upon their fasting dayes as Pure and abstaining from some as polluted that is when they fast they Eate some sorts of meat and think themselves not polluted by them and abstaine from some other sorts as unholy or of that nature that they should be polluted if they let them enter into their mouthes This Tenet being so diametrally opposite to this Truth of Christs I will treat something amply of their Fasts Quest 9 How many things are to bee considered in a Fast Answ I answer that in a Fast many things are to bee considered and observed namely First the law or Precept which is either I. Generall to wit as it was commanded and enjoyned by God both First in the Old Testament as in divers places of Leviticus and Numbers and Ioell 1. and 2. Secondly in the New Testament as Matth. 11.18 and 17.19 and 1 Cor. 7.5 and 9.27 and 2 Cor. 11.27 Acts 13.2.3 and 14.23 O II. The Law of fasting is more particular wherin these foure circumstances are included viz. Quantity quality Dayes and houres which Circumstances are not
flesh Answ when they fasted but Daniel abstâ—ined also from all delightfull and pleasant bread IV. Flesh Object and those things which come of flesh doe more delight our appetite doe more inflame the lust of concupiscence and therefore are to be avoided and forborne when wee fast First if the Papists did only prohibite when Answ 1 they fast those things which please our appetites and kindle the fire of lust then wee would never blame them nor contend with th m. Secondly why doe they not forbid wine Answ 2 which doth more inflame lust and which of old they did principally shun when they fâ—sted Hence the Nazarites were forbidden wine but not flesh But this they will not abstaine from but rather stand to justifie it Vinum â—ecesse cum piscibus wine is necessarily to be drunke when we eate fish said Hallensis Chem. part 4. p. 11. b. Answ 3 Thirdly they eate those things when they fast which doe more kindle lust and are mo e delectable to the carnall and naturall appetite as curious and daintie fish and conserves and preserves anâ— junkets and all manner of banquetting stuffes and Anchoves and Caveare and Iringus And thus we see that by the Fathers and Ancients flâ—sh was not forbidden alwayes when they fasted Secondly only flesh was not forbidden when they fasted but the Fathers equally abstained from all things which might hinder their humiliation And wee may see a double pla ne difference betweene them and the Papists I. Wine was of old forborne yea forbidden when they fasted Abstines a vino non ab injuria Basil Abstines a vino sed mulsa bibis vinum specie imitantia suavitate vincentia August de mor. eccles 2.13 I need not enlarge this because the Papists acknowledge it to wit both Bellarmine and Azerius the Iesuite part 1. 7. 10. But yet now they use it Vide Chem. p 4. pag. 117. 6. Bellar. de bon op 2.5 § ad illum And therefore it cannot be denied but that herein the Papists differ from the Fathers II. The Fathers and Ancients in their Fasts abstained from all dainties but of this wee spake before Matth. â— Now the Papists have both daintie sumptuous and gluttonous Fasts for they have except flesh whatsoever delicates can be got and therefore no wonder if the Child said Mother when shall wee fast againe As though flesh would defile them but nothing else whereas our Saviour saith here expresly not that which enters into the mouth defiles the man from whence for a conclusion I draw this Argument If a man sinne by eating hee is polluted also by eating and if a man be not polluted by eating then neither doth hee sinne by eating But a man is not polluted by eating for that which goeth into the mouth defileth not the man Therefore a man doth not sinne by eating and consequently they sinne that put holinesse in meats and prohibite flesh as unholy Vers 13 VERS 13. But hee answered and said Every plant which my heavenly Father hath not planted shall be rooted out Argu ∣ ment Iohn Fortune Martyr alleaged this place of Scripture against Popish Ceremonies All things saith our Saviour which my heavenly Father hath not planted shall be plucked up by the roots But Popish Ceremonies are things not planted by God Therefore they shall be rooted up Object If it be objected that they are good and godly and necessary to be used Answ I answer Saint Paul thought not so when he called them weake and beggerly and said that they were bewitched who sought to be in bondage unto them Fox fol. 1918. col 2. Quest 1 Why doth our Saviour here call God heavenly Father Answ That all the children of God might be carefull on earth to prepare themselves for heaven where their Father dwels Quest 2 How must wee prepare our selves Answ 1 First in generall wee must prepare our selves by a holy and heavenly life Answ 2 Secondly more particularly wee must prepare our selves for heaven by walking and framing our lives on earth according to these ensuing rules viz. Rules of a holy and heavenly life First let us frequently meditate and ruminate upon this what if the Lord should call us hence by death before wee be regenerate what Rule 1 will become of us if wee be taken away before wee bee engrafted into Christ wee know that wee cannot be saved by any but by Christ Act. 4.12 And therefore we should be carefull to examine our selves whether wee be in Christ or not 2 Cor. 13.5 because no other thing will availe us unto salvation Secondly let the glory of God be our maine Rule 2 end and chiefe scope in all our actions 1 Cor. 10.31 And let us be carefull of this so long as we live Thirdly let us be carefull of the salvation of Rule 3 our soules and next unto Gods Glory regard that preferring it before all other things Philip. 2.12 and 2 Peter 1.10 Fourthly let us labour to mortifie kill and Rule 4 subdue all our corruptions and lusts Rom. 6.2 1 Peter 2.11 That is both I. All our vitious lusts and affections as anger concupiscence pride drunkennesse prophannesse and the like And also II. All our vain lusts and affections as riches honour pleasure and all vaine joy and delight Fifthly let us spend our lives in spirituall Rule 5 things that is I. In the workes of the Lords day that is First in a Reverend and carefull hearing of the word upon the Lords day Secondly in a repetition of those things with our families which we heare Thirdly in a private examination of our selves and our own consciences by that which we have heard Fourthly in a faithfull and fervent praying unto God both privately with our families and secretly with our selves and publiquely with the congregation Fiftly in singing of Psalmes of praise and thanksgiving unto God Now these duties are required of us upon the Lords day II. We must study how wee may so direct and lead our lives that God may bee pleased with us Psalm 119.9 And III. We must sometimes fast for the better confirming and establishing of us in these and all other good duties Sixthly let us watch in these lest either negligence Rule 6 or occasions should hinder us from the practise and performance thereof Seventhly let us remember continually what Rule 7 a shame it will be for us not to grow up and encrease daily unto perfection yea if we be Dwarfs how miserable we are because if fruits doe not grow ripen the tree withers The remembrance hereof will make us to strive unto perfection and to be Holy as our heavenly Father is holy VERS 14. Let them alone Verse 14. they be blind leaders of the blind And if the blind leads the blind both shall fall into the Ditch In this verse our Saviour shewes the misery of blind Teachers and of those also who are led by blind Teachers First our Saviour here speakes of the Scribes and Pharisees
recapitulation And Answ 3 Thirdly in regard of our Bretheren for by that means we may be the better inabled to help their memories Thirdly this place is thrice expresly repeated for our meditation to teach us That the punishments Observ 4 and torments of Hell and the eternity thereof are alwaies to be meditated and remembred Quest 1 Why must we thus meditate of the bottomelesse pit and the torments thereof Answ 1 First because it will be a means to preserve us from sin And Answ 2 Secondly to weane our affections from this wicked world And Answ 3 Thirdly it will make us more carefull to prepare our selves for Heaven And therefore let us meditate and seriously remember these three things viz. I. How suddenly we may be called by death unto judgment And II. How severely we shall be judged Index nec pecuniâ nec penitentiâ c. August de Symbol No bribe can be fastned upon that Iudge no tears will prevail with him Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt Hier. Epist ad Heliodorum At the day of judgment the most potent Princes shall find no more favour then the poorest persons yea then neither Tullies Rhetorick nor Aristotles Logick will a whit avail them III. Meditate how inevitable Hell is and how impossible it is for a wicked man to avoid the eternall punishment thereof It is impossible for men by any art or power or pollicy to shunne death and as impossible to escape judgement after death and alike inevitable is punishment after judgment unto all that are wicked dying without Repentance for Christ hath preached and the Holy Ghost thrice repeated That those who will not cut off and pluck out and cast from them their sins shall together with their sinnes be cast into Hell Fire Verse 10 VERS 10. Take heed that ye despise not one of these little ones For I say unto you that in heaven their Angels do alwaies behold the face of my Father which is in Heaven Sect. 1 § 1. Their Angels The Rhemists urge these words to prove the Object 1 protection of Tutelary Angells a great dignity and marvailous benefit it is say they that every one hath from his nativitie an Angell for his custody and patronage against the wicked before the face of God Hâ—er s And the thing is so plain that Calvin dare not deny it and yet he wil needs doubt of it Lib. 1. Institut cap. 14. § 7. First Calvin doubteth not of the Protection of Answ 1 Gods Angels but whether every one hath a severall Angell appointed for his custody from his nativitie that he justly doubts because no place of Scripture evidently proves it Secondly this the Scripture doth avouch that Answ 2 sometimes one Angell hath the charge of a great many men sometimes many Angels are ready for the defence of one man yea all the Angels with one consent do wait for our preservation as is proved clearly by Calvin in the place cited Thirdly Hierome doth not mean that every Answ 3 one hath his severall Angell for he alleadgeth for the proof of his exposition Paraphrase The Angell of Ephesus Thyatyra Philadelphia and the rest Where if the word Angell were to he understood of heavenly spirits yet it is one Angell for the Church of a whole City and not for every person one Fourthly Chrysostome affirmes that by Angels Answ 4 here are understood not the inferiour but the superiour whereby he signifies that every one hath one superiour Angell alone but yet that he may have divers other inferiour Angels See Cartwright and Doctor Mayers The Papists urge this place amongst others Object 2 for the proof of the invocation of Saints In these places say they Zachar. 1.12 Revelat. 8.3 Daniel 10.13 Psalm 91.11 Matth. 18.10 the Angels intercede for the living and have care of them in particular And therefore much more ought the Spirits anâ— soules of men so to doe and consequently we may call upon them First in some of the places quoted the Holy Answ 1 Ghost speaks of the intercession of Christ for his Church Secondly the Argument is sick of a Non sequitur Answ 2 The Angells intercede for the living and care for them in particular therefore so do also the souls of the deceased follows not because to the Angels is committed the care of the faithfull in the earth as appears from this verse and Psalm 91.11 and Heb. 1.14 But wee reade of no such charge or power given to the deceased Saints Thirdly in Revelat. 8. Iohn declares a vision Answ 3 wherein by Saints he understands the Saints on earth and not them in Heaven and by the Angel he understands Christ as Daniel 10.13 Fourthly in this place here is nothing at all of Answ 4 the intercession of Angells in particular Scharp de eccles triumph 38. § 2. They behold the face of my Father Sect. 2 What is meant here by the face of God or Quest 1 how many waies it is taken in Scripture First sometimes the face of God is taken for Answ 1 his presence in generall as Genes 4.16 Iudg. 6.22 Iob. 1.12 and 2 7. Psalm 89.14 and 96.13 Zachar 2.13 Answ 2 Secondly sometimes the face of God is taken for his familiar presence as Genes 3â— 30 Exod. 33.11 Numb 12.8 and 14.14.15 Deut. 5 4. and 34.10 Answ 3 Thirdly by face is sometimes signified and meant the sight knowledge and acknowledgement of God Iob 1.11 and 2.5 and 13.20 Psâ—l 10.11 and 51.9 and 139 7 Eccles 8.8.12.13 Esa 26.17 and 65 3. Ierem. 4.1 and 16.17 Hos 7.2 Ionah 1.3.10 Answ 4 Fourthly sometimes by Gods face is meant his presence in the Temple Sanctuary Holy worship as 1 Samuel 2.18 and 13.12 and 21.6 and 2 King 13.4 and 2 Chron. 34.27 Psalm 95.2 and 119.58 Ierem. 26.10 Hag. 1.12 Zach. 7.2 and 8.21 c. Answ 5 Fifthly the face of God is sometimes taken for his presence in Heaven as in this verse and Psalm 16.11 and 1 Cor. 13.12 and Revelat. 22.4 And Answ 6 Sixthly sometimes for his providence Psalm 104.29 And Answ 7 Seventhly for his love mercy and favour as Exod. 33.14 Esa 63.9 And Answ 8 Eighthly sometimes for the Majestie glory and terrour of God Exod. 33.18 Iudg. 5.5 Nehem 1.5 6. Psalm 68.8 and 97.5 and 114.7 Esa 63.1 2. Ioel 2.6.10 And Answ 9 Ninthly sometimes face signifies anger and revenge Numb 10.35 Ierem. 3.12 and 4.26 and Psalm 21.10 and 1. Peter 3.12 And Answ 10 Lastly by Face is meant Gods remembrance to punish those that are wicked Nehem. 4.5 and Ierem. 18.3 Quest 2 What is the nature and property of Gods Face Answ 1 First it is invisible and cannot be seen Exod 33.20 23. by mortall eye Answ 2 Secondly it is our hope and trust Proverb 17.15 Answ 3 Thirdly it is sweet and most delectable Psalm 89.14 Answ 4 Fourthly it seeth al things for the proof hereof see the places quoted above Answer 3. of the former Question Quest 3 What is required
to put away their wives as often as they would but herein they erred Answ 3 Thirdly the Apostle Paul also speaketh of a personall good or commodity which is joyned with a single life because the single did more easily undergoe persecution then the married Vers 26. Sect. 3 § 3. All men cannot receive this saying The Papists usually blame us because sometimes wee refuse to subscribe to the opinion of some one or other Father and ancient writer yet themselves can reject them by the grosse As for example Maldonate the Jesuite Comment in Math. 19. Saith That almost all that comment vpon this place of Scripture doe note that all men are not capable of the state of single life because they have not the gift of continencie Now observe these things viz. First that the Fathers by their exposition of this place did imply a necessity in some to marry namely for those to whom the gift of continencie was not given Secondly that the Jesuite himselfe confesseth That almost all the Fathers doe expound his place to signifie that it is not in all mens power to live unmarried because of the want of the gift of continencie Thirdly amongst these Almost all he reckons vp Origen Tract in Math. 7. Gregory Nazianzen Orat. in haec verba And Ambrose in exhort ad Virgil. Who expounds the place as wee have said Fourthly yet hereunto he vouchsafeth onely this answer I cannot agree hereunto nor be brought to follow this interpretation but thinke rather that CHRIST by saying All men receive not this saying meant that all men did not understand it Such is the partiall practise of our Adversaries in condemning Protestants of impudencie for refusing the testimonies although but of a few and yet will Maldonate have it held a point of learning and wisdome in themselves to reject as oft as they list Almost all Against the vow of single life imposed by the Church of Rome vpon all the Clergie Argum. wee produce this Argument drawne from this place Continencie is a hard thing and is not given to all All men receive not this saying And therfore it ought not indifferently and without any difference to be imposed vpon the Clergie First Bellarmine hereunto answers That they Answ 1 onely ought to bee Priests who seeme to have this gift of continencie But there is nothing seene in their Masse Priests nor in those who enter into Orders Reply by which it may be collected that they have this gift any more then others And certaine vowes and burdens ought not vpon â—ncertaine conjectures to bee imposed vpon the consciences of Christians Secondly he answers that the Clergie may have Answ 2 the gift of continence if they will But they have no more power to containe if they will Reply then Paul had to perfect what he would Rom. 7.15 Yea suppose that hee might containe that would yet who in these things could be certaine that alwayes his will should be to abstaine Quibus datum est non qui voluerint dicitur quoniam non est volentis neque currentis sed miserentis Dei a quo datur donum virginitatis servanda Non dicit qui vult sed qui potest capere quia et si velles non sentis te tantae constantiae ut possis non es de numero eorum qui possunt capere Cajetane in hunc locum Against this they object Christ hath made a Object 1 generall promise That whatsoever any asketh of God in his name they shall receive it Iohn 14.14 and 15.16 And St. Iames saith If any lacke wisedome let him aske it of God who giveth abundantly Iames. 15. First St. Iames saith If any lacke wisdome not Answ 1 if any lack the gift of continencie let him pray and it shall bee given him and therefore that place is ill applied to the present purpose Secondly it is palpably absurd to understand Answ 2 Christs words without any Limitation That whatsoever any asketh of GOD for CHRISTS sake hee shall receive it as for example If this exposition of Christs words Iohn 14.14 and 15.16 be true then it will follow that all the Cardinals Bishops and Priests in the world shall be Popes at one and the same time upon this supposition that they all prayed to God for Christs sake to make them Popes when the Popedome is vacant and so according to their opinion that the Pope is the head of the Church the Church would be made a true monster indeed But this they will say is absurd and therefore let them say no lesse of their generall and indefinite exposition of Christs words Answ 3 Thirdly the holy Evangelist else-where expounds the place adding this limitation if we aske any thing according to his will he heares vs. 1. Iohn 5.14 And therefore not whatsoever in generall Answ 4 Fourthly wee say that there are two sorts of gifts to wit I. Some gifts are generall promised to all the faithfull And. II. Some are singular and peculiar now this St. Paul saith God distributeth not indifferently to all the faithfull but as he pleaseth to one thus and another so 1. Corinth 12.11 Now the gift of continencie is not one of the first sort but of this second and therefore all cannot receive it though they pray for it When the Apostles had said It is not good to marry our Saviour replies All men cannot receiue this saying save they to whom it is given For there are some Eunuches which were so borne from their Mothers wombe and some so made by men and some who make themselves such for the Kingdome of Heavens sake Hee that is able to receiue it let him receive it From these words Bellarmine collects three things de Monach. lib. 2. Cap. 9. namely First that in this place no precept is given concerning continencie or the conservation of Virginity because in this Chapter marriages are proved and approved Yet Secondly in this place there is given Consilium a Counsell concerning continencie and the preservation and conservation of virginity because when the Disciples had said It is not good to marry the Lord doth not say yea but it is good and expedient but he that is able to receive it let him receive it And Thirdly from hence he gathers that this continencie doth not onely afford vnto us and bring along with it a corporall utility but it hath also a reward in Heaven because our Saviour here saith Some have made themselves Eunuches for the Kingdome of Heavens sake Object 2 The summe of his Argument which hence he brings to prove Supererogatory workes is this Virginity is a good worke which is not commanded but commended and yet there is made unto it a promise of the Kingdome of Heaven therefore there are workes of supererogations which shall be rewarded Answ 1 First wee say that neither in this place nor in any other is given a generall command to all men equally which binds them to lead a single and a virgins life for this
rewards and glory in the Kingdome of heaven this not being the end for which hee was sent into the world but did depend upon the eternall counsell of the Father from which counsell hee did not exclude himselfe Answ 3 Thirdly when CHRIST saith It is not mine to give he speakes not of the power of giving that he might take it from himselfe or deny it to bee in himselfe for a little before he had promised his Apostles that they should sit at the day of Judgement upon twelve Thrones judging the twelve tribes of Israell And therefore hee doth not speake of Power or what he could doe but onely shewes that it did not become him neither was convenient to give them that which they desired for rewards are to be given to those who worke and crownes to those who contend for the victory Yea because the Sonnes of Zebedee either out of their owne ambition or their Mothers did peculiarly begge that for themselves which was promised to all the Faithfull therefore CHRIST the just Judge could nor or might not give that which was unjustly demanded And lastly it did not become Christ to sooth up them in their ambition seeing he did when occasion offered it selfe dehort others from ambition Sincler de filio Dei lib. 2. pag. 109. b. This place serves to confute the popish Object or Popes practice of canonizing Saints Bellarmine de Sanct. lib. 1. cap. 10. saith That of Saints some are canonized that is publikely allowed to be Saints and some are not canonized or received into the Kalender and the difference betweene them is this Canonized Saints who are either generally by the Pope so canonized for the whole Church or more specially by a Bishop for his Province or Diocesse may be publikely prayed unto Temples built in their names their Holy dayes yearely remembred and their Reliques preserved in Churches to be adored but none of these things may publikely be exhibited to not Canonized Saints unlesse privatly onely First neither Canonized nor Uncanonized Answ 1 Saints are thus to be worshipped Secondly it is grossely absurd to say That it Answ 2 is lawfull to pray to some Saint privately and yet unlawfull to doe it publikely as though there were House-Saints and Church-Saints or house-Gods Church-Gods as we read Ezech. 8.10 Thirdly if they be Saints why are they not Answ 3 all canonized If they bee all Saints with God why are they not with men Fourthly who gave them such power to canonize Answ 4 some Saints and not other some Christ here saith To sit at his right hand or his left is not his to give How then dare the Pope or any Prelate presume to doe that which CHRIST assumeth not as he is man § 3. But it shall bee given unto them for Sect. 3 whom it is prepared of my Father We shewed before Argum. that it is questioned whether there be any Universall or generall election of all unto life or not verse 16. § 9. qu. 1. Now this verse serves for another Argument to confirme the negative which wee there according to Scripture and from Scripture maintained to be the truth Our Saviour here saith The Kingdome of God shall bee given unto them for whom it is prepared of my Father whence it is cleare that the Kingdome of God is not prepared for all but for some St. Paul also sheweth That there are vessels of wrath prepared to destruction and vessels of mercy prepared unto glory all therefore are not vessels of mercy neither are all prepared to glory If the Reader would see how this Argument is answered by Snecanus and Huberus and how their answers may bee answered let him reade Dr. Willets Synops pag. 896. 897. VERS 25.26 Vers 25 26. But JESVS called them unto him and said Yee know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not bee so among you but whosoever will be great among you let him bee your Minister Sect. 1 § 1. The Lords of the Gentiles exercise dominion over them St. Bernard applied these very words to Pope Eugenius in this manner It is plaine saith he That here dominion is forbidden the Apostles how then dare you take upon you rule and Apostleship or in your Apostleship rule and dominion for if you will have both alike you shall loose both otherwise you must not thinke your selfe exempted from the number of them of whō the Lord complaineth thus They have reigned but not of me they have bene but I have not knowne them Sect. 2 § 2. But it shall not be so among you Argum. We produce this place against the Popes temporall power over Kings and Princes The Princes of the Gentiles exercise dominion over others c. but it shall not be so among you Answ To this Bellarmine answers that our Saviour doth not here prohibit rule and dominion but a tyrannicall and violent domination and Lordship as appeares by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply 1 First our Saviour prohibits that which the sonnes of Zebedee desired but they did not desire power or licence to rule tyrannically over the rest but onely Primacie and dominion Reply 2 Secondly the word here used signifies Lordship as is evident from Luke 22.25 where in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without the proposition Amesius Bell. enerv tom 1. Page 280. Object Some object this place against Bishops Superintendents and all other Ecclesiasticall persons who exercise any authority or power over those who are of the Clergie CHRIST himselfe say they seemes here to prohibit this imparity among the Ministers of the Gospell The Princes of the Gentiles exercise authority over them c. but it shall not be so with you And St. Peter 1. Peter 5.2 3. exhorts them to feed the flocke of God c. neither as being Lords over Gods heritage Therefore all imparity in the Ministery is contrary to the rule of the word Answ 1 First it is true that by the similitude of Christ all the Apostles were like and equall both in degree and Power Answ 2 Secondly it is false that either from these or any other places is established and built that parity and equality amongst the Ministers of the Gospell which they would have who oppose Episcopall dignity Answ 3 Thirdly notwithstanding this command of our Saviours the twelve Apostles were in dignity higher and in power greater then the seventy Disciples Yea notwithstanding the same precept of CHRIST there were ordained and established by the Apostles themselves in the Churches of Ephesus and Creet and some other places primary pastors unto whom was given the power of jurisdiction not onely over the laicks but even also over the inferiour Ministers of the same Churches And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiasticall persons but granting a pastorall priority and paternall superiority to the Apostles and their
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
III. From themselves thus we have taken this course and followed this way long and as yet God hath not manifested his anger against us and therefore we hope that our sinnes shall never come unto judgement nor we for our sinnes unto condemnation And thus they altogether forget that First God is just as well as mercifull And Secondly that his word is true and shall certainly be accomplished And Thirdly that the longer the Lord spares the more exquisitely and unexpectedly he will punish And Fourthly that by these arguments they shew themselves to be the Devils Proctors pleading with all their might for sinne and rebellion against the Lord of glory Answ 2 Secondly this may be applied to those who extenuate and lessen their sinnes as though they deserved not to be punished for such petty offences Some sticke not to say Lying swearing lascivious words and the neglect of holy duties are not such great matters And therefore they being guilty of no greater sinnes they hope they shall not be punished But I. Although these sinnes should be granted to be but small yet they are many and therefore will certainly condemne without repentance But II. They are not small For First God hath said that he will never hold the swearer guiltlesse Command 4. And Secondly lying is a sinne directly against CHRIST who is truth it selfe and therefore St. Iohn saith that all lyars shall be shut out of the Kingdome of heaven Revel 21. And Thirdly wicked thoughts draw downe Gods heavie judgements upon such as harbour and give way unto them Gen. 6.5 therefore much more will wicked words destroy the soule Wisdom 11.1 Fourthly to neglect the duties and exercises of Religion is to neglect the service of God and consequently to be unprofitable servants now all such shall be cast into utter darknesse where shall be weeping and gnashing of teeth Matth. 25. â—0 And therefore let us not deceive our selves by the smalnesse of our sinnes Sest 2 § 2. And give him his portion with Hypocrites Quest 1 What duties of Religion may an hypocrite doe or how farre may he goe Answ 1 First he may have whatsoever nature hath given at any time to any or can give Answ 2 Secondly he may have a temporary faith which includes two things in it to wit I. A knowledge of the word And II. A perswasion of the truth and authority thereof Answ 3 Thirdly by the law he may be brought both to acknowledge his sinne and the merit of it Answ 4 Fourthly from hence the conscience may be terrified and the heart wounded with sorrow for sinne And Answ 5 Fifthly he may assent to the covenant of grace that it is a sure and certaine covenant and he may beleeve the sufficiency of the merits of CHRIST Answ 6 Sixthly he may beleeve that God is faithfull and true and will in his due time performe all his promises unto his servants And Answ 7 Seventhly as he may sorrow for his sinnes so he may strive and struggle against sinne And Answ 8 Eightly hence from these fruits of his faith may arise joy and a willing submitting of himselfe to heare the word of God and to heare it with gladnesse as Herod did Marke 6.20 Quest 2 What foundations of faith hath an hypocrite to rely upon Answ The holy Spirit moues the children of God to labour for faith and to approve and manifest their faith by a true sincerity and solide change in all things But the hypocrite hath other false foundations to build his faith upon namely First he conferres himselfe with wicked men and then concludes I am not like this Publicane but much better then he or these wicked ones and therefore I need not feare Secondly he compares himselfe with himselfe and then concludes that his knowledge in divine things is more then it hath bene and his profession fairer then formerly and his life more refined then it was at such a time and therefore in regard of this cleare change that is wrought in him he needs not feare Thirdly he compares himselfe with the righteous and he heares what the world saith of them that because they oppose themselves against the vices of the times therefore they are contentious and proud Esa 8.18 Wisdome 2.15 16. And therefore he thinkes himselfe in a righter and better way then they and consequently needs feare no evill Fourthly he judgeth himselfe by his outward estate and because God blesseth and prospereth him in whatsoever he takes in hand therefore he confidently perswades himselfe that his pathes are straight and his wayes pleasing unto God although a wicked man may abound in all outward good things Reade Iob. 21. Ierem. 12.1 2. Malach. 3.15 Fifthly he imagines that because Gods mercies are above all his workes therefore they shall also be extended beyond his promises and consequently that he need not feare though he be faulty Sixthly he perceives that he is free from the temptations of Sathan which others feele and groane under and therefore he perswades himselfe that the Devill dares not deale with him and consequently that he needs not feare any evill to come Bellarmine affirmes that Salomon was damned Object and confirmes it hence Hypocrisie is a sinne odious unto God and lyable unto many heavy and grievous plagues as appeares from this verse But Salomon was a most palpable and grosse hypocrite neither did ever adhere unto God sincerely although he had a shew of zeale at the first as is evident from 1 King 11.4 where it is plainly said That his heart was not perfect with the Lord his God as was the heart of David his Father First this place proves not that the heart of Answ 1 Salomon was in no sort intire and sincere but onely that it was not so intire and sincere as was the heart of David his Father for sanctification is given to the elect unequally in this life and therefore that is not presently evill which is lesse good Secondly this particle Sicut As is not here Answ 2 a note of quality but of equality not of likenesse but of measure that is these words His heart was not perfect that is as perfect as was the heart of his Father David doe not simply denote the quality but onely the same degree oâ— quality for that place of Scripture aymes at no other thing then that the Kingdome was not so well ordered and governed under or by Salomon as it was by David who although he were not free from all blame yet he never suffred the true worship of God to be corrupted in his Kingdome neither did defile himselfe with any Idolatry which things Saloâ—â—n was guilty of and which considered in themselves are so great and greevous sinnes that St. Peter by an Antonomasia cals them The pollution of the world 2 Peter 2.20 But yet not so great as that the Lord cannot renew his children from them by repentance and did Salomon as appeares by the Booke of Ecclesiastes which was writ after his fall
kisse unto his Master Answ 2 Secondly when they came to apprehend Christ it was night now although they had lights and torches yet they could not so clearely see as in the day time and therefore that they might take the right person Iudas gave this signe Answ 3 Thirdly others say this was done because Iudas thought that CHRIST would hide himselfe and get out of the way when he saw that he was betrayed and therefore he saith whomsoever I shall kisse that same is he hold him fast as if hee would say when you see me kisse one know that it is he whom ye seeke and whom you are sent to apprehend and therefore as soone as the token is given take him and hold him fast lest he slip out of your hands as often he hath escaped out of the hands of the Iewes VERS 49. Vers 49 And forthwith he came to JESUS and said Haile Rabbi and kissed him § 1. Haile Rabbi Sect. 1 It is most evident although it be questioned by some that every Rabbi in the dayes of our Saviour had Disciples and that his owne Disciples and other well-wishers stiled him by the name of Rabbi for Iohns Disciples saluted Iohn by the name of Rabbi Iohn 3.26 And CHRIST alâ—o by the same name or title Iohn 1.31 And Iudas his Master God save thee Rabbi § 2. And kissed him Sect. 2 Why did CHRIST permit himselfe to be killed and saluted by a traytor Quest First some say he suffers it that hereby he Answ 1 may provoke Iudas to repentance and love Carthus s Secondly he permits it for our example to Answ 2 teach us patience and meekenesse and that we should not turne our faces from our enemies And Thirdly to teach us not to suspect untill we Answ 3 have true and evident grounds Iudas was a publike Disciple but a private hypocrite and traytor and therefore CHRIST will not suspect him untill he have openly shewed himselfe what he is Fourthly CHRIST came into the world cloathed Answ 4 with our nature for this end to dye for us and by death to ransome and redeeme us and therefore he would neither decline his apprehension nor his death that we thereby might see how willingly by his death he purchased our salvation Vers 51 52 53. VERS 51 52 53. And behold one of them which were with JESUS stretched out his hand and drew his Sword and stroke a servant of the high Priests and smote off his eare Then said JESUS unto him Put up againe thy sword into his place for all they that take the sword shall perish with the sword Thinkest then that I cannot now pray to my Father and he shall presently give me more then twelve legions of Angels § 1. And behold one of them streched out his Sect. 1 hand c. The Disciples seeing Christ their Master apprehended aske him if they shall smite with the sword But Peter not staying for an answer drawes forth his sword and smites off Malchus his eare Which fact his Master doth not approve off but reproves commanding him to put up his sword into his sheath Why would not Christ permit his Disciples to defend him Vi c. armis with dint of sword Quest First because all they which use the sword without a calling to use it shall perish by it Answ 1 verse 52. Secondly because he needed not the helpe and Answ 2 protection of men verse 53. Thirdly because it was necessary that he should Answ 3 suffer according to the decree of his Father ver 54. Fourthly because the Scriptures could not otherwise have beene fulfilled then by the death and blood-shed of Christ Sect. 2 § 2. Put up thy sword into his place If the studious Reader would see this point handled viz That it is not lawfull for a private man to murder an offender and in what cases the Schoole-men have allowed it and in what cases not let him reade Antonin sum part 2. tit 7. Cap. 8 § 2. If the vulgar reader would be satisfied in the point I referre him to Dr. Mayer upon Matth. 26.52 pag. 313 314. Sect. 3 § 3. Cannot I now pray unto my Father and he would give me twelve legions of Angels c. If the Reader would know the derivation of this word Legion and how many souldiers it contained let him reade Sylloge vocum exotic pag. 174 175. If the Reader shall observe some difference amongst the Evangelists concerning the place where Christ was judged or the time when he was judged and desire to see how they may be reconciled I referre him to Pareus s Pag. 879 880. and Dr. Mayer s pag 314 315. Vers 60.61 VERS 60 61. At the last came two false witnesses and said this fellow said I am able to destroy the temple of God and to build it in three dayes Quest Why doth St. Matthew call these two false witnesses seeing our Saviour spake some such thing as they said Iohn 2. Answ They are called false witnesses because they changed both CHRISTS words and meaning for Iohn 2.19 he saith Destroy ye this body and within three dayes I will raise it up againe but they say This fellow said I am able to destroy this temple made with hands c. See Muscul s pag. 574. b. Vers 63 VERS 63. But IESUS held his peace Quest Why did our blessed Saviour hold his peace and not answer for himselfe Answ 1 First because it was to no purpose to answer he fore-seeing and knowing that whatsoever hee should answer they would calumniate and pervert and carpe at yea condemne him notwithstanding Answ 2 Secondly because the accusations which were brought against him were frivolous and idle and not worthy an answer Thirdly because the high-Priest who sate in Answ 3 judgement was unworthy by reason of his hypocrisie of any answer or reply from Christ Reade Muscul Pag. 576. a. b. Fourthly because hereby he would teach us Answ 4 meekenesse and patience in injuries Carthus s VERS 68. Prophesie unto us thou CHRIST Vers 68 who is be that smote thee It is not unworthy observation how maliciously the Iewes set themselves against the offices of CHRIST who was anointed King Priest and Prophet For First they mocke the Kingly office of Christ Matthew 27.19 when they put a crowne of thornes upon his head for a Crowne and a reed into his hand for a Scepter Secondly they mocke the Priestly office when they said He saved others let him now save himselfe Matth. 27.40 Thirdly they mocke his Propheticall office in these words Prophesie unto us thou Christ c. VERS 75. Vers 75 And Peter remembred the words of IESUS which said unto him Before the cocke crow thou shalt deny me thrice And he went out and wept bitterly § 1. And Peter remembred the words of IESUS Sect. 1 How many things are required unto true repentance or of the truely penitent Quest Three things as we may gather from this verse Answ namely First they must remember
reason why they are reckoned up and named and neither Sarah nor Rebecca is to represse the arrogancie of the Iewes who Answ 3 glorie so much in their progenitors Thirdly and lastly this is done to manifest Christs glory in that hee tooke not any of his holinesse from his parents or progenitors they being wicked Sect. 2 § 1. VERS 5. Salmon begat Boaz of Rahad Quest and Boaz Obed of Ruth Here it will bee questioned to what end are these set downe for they seeme not pertinent to the matter in hand Answ I answer These things are not in vaine set downe but for our instruction teaching these three things unto us First Rahab was an harlot and yet her husband took her unto himselfe although shee was such so Christ hath married himselfe unto the Gentiles who were spirituall fornicators through sinne p Chrysost Hom. 3. op imperf Secondly Ruth was a stranger and very poore yet Boaz did not despise her for her povertie nor abhorre her for the wickednesse of her Countrey no more doth Christ despise us being most poore and beggarly through the want of goodnesse and worthy to bee abhorred for the wickednesse of our lives Thirdly to teach us that as Ruth left her countrey and her fathers house and all her kindred and then was ennobled by this marriage so wee must likewise leave our old Conversation that so we may bee bee joyned in marriage unto Christ Psal 45.10 q Ambr. in Luke 3. Vers 8. VERS 8. Ioram begat Ozias From these words divers doubts arise First what manner Quest 1 of succession this was For Ioram did not beget Ozias I answer t' is true Answ Ioram did not beget him but yet Ozias came from him as appeares thus I. Ioram had many brethren as we may finde 2. Chron. 21.2 but them hee slew vers 4. II. Ioram had also many children but the Aethiopians slew them all as wee read 2. 2 Chron. 21.17 and 22.2 excepting one which is called Iehoahaz 2. Chron. 21.17 but Ahazias and Azariah 2. Chron. 22.1.6.7 III. The children of Iorams children were slain by Iehu 2. Chro. 22.8 even 42. persons 2. King 10.13 IV. Ahazias had many children 2. King 10.13 who their father being slaine by Iehu were all slaine by their mother Athaliah 2. Chron. 22.10 except only Ioas vers 11. whom Iehoiada crownes 2. Chron. 23.1 c. V. Ioas had a sonne called Amaziah 2. Chron. 24.27 VI. Amaziah had a sonne whose name was Vzziah or our Ozias mentioned in this verse 2. Chron 26.1 And thus we see that although Ozias was not the immediate sonne of Ioram yet hee was of his linage and descended from him as appeares plainly by that which hath been sayd but more briefly by the Margent r Joram whose son was Ahazias whose sonne was Ioas whose sonne was Amaziah whose son was Ozias Secondly it will be sayd Was not Ioas the Quest 2 Grandfather of Ozias the sonne of Nathan for so it is generally thought and if so then he came not from Ioram as is affirmed by the former question but he was the legall sonne onely and came from Nathan and not the naturall sonne of Ahaziah of the stocke of Salomon I answer It hath been affirmed by divers Answ that Ioas was the sonne of Nathan but without any solid ground at all And the contrary that Ioas was the naturall sonne of Ahazias doth evidently appeare from these places which I perswade my reader to observe 2. King 11.2 and 13.1 and 14.13 1. Chron 3.11 and 2. Chron. 23.11 and 23.3 It may yet from hence further bee questioned Quest 3 Why Saint Matthew here omits these three Kings Ahazias Ioas Amaziah seeing they came betweene Ioram and Ozias and why he omits these three rather than others First hereunto some say because these three descended Answ 1 from the cursed family of Ahab whose posteritie God commands Iehu to destroy Secondly Answ 2 others Å¿ Pareus s rather thinke fit to give over the Quare and leave it as a secret than to dive into it Thirdly although it bee true that the Answ 3 Lord may doe what he please and need not give an account of his actions unto man yet he doth nothing but for some good and just cause and in these Historicall relations gives us leave with modestie to enquire after those things that at first view seeme to bee obscure and secret and therefore I hope without offending in this kind vit to dive into the depths that onely the Lord can sound foure reasons may bee given why these three and only these three are here omitted The first is because S. Matthew for the helpe of memory hath propounded to reckon up 3 series or orders of the progenitors of Christ every one of them consisting of 14. persons as in the 17. verse of this chapter and for this cause he is enforced to 〈◊〉 many The second reason is this because the Evangelist would not so precisely stick or â—herein the enumeration of Christs forefathers but hastens unto the maâ—â—â— scope hee hath propounded unto himself and that is the demonstration of Christ not those from whom hee came according to the flesh any further than the maâ—â—er in hand necessarily requires The third reason may bee this the series of Christs progenitoâ—s from Iâ—ram to Ozias might easily be knowne by the simplest from those plaine places of Scripture cited before quest 1. and therefore the Evangelist troubles not himselfe to reckon them up The last reason why hee omits these 3 Kings rather than others is for these causes I. First because the kingdomes were wickedly governed under them and therfore they were not thought worthy to be named II. Because these 3. were most miserably killed and thus St. Iohn Apoc. 7.5.6.7.8 doth not reckon up the tribe of Dan amongst the tribes of Israel for her singular and exquisite impietie Vers 11 VERS 11. Iosias begat Iâ—câ—â—ias and his brethren about the time they were carried away into Babylon Object 1. 2. It may here be objected Iosias was not the Father of Iâ—câ—â—iah but his Grandfather Secondly Iosias begot not these sons Iâ—câ—â—iah and his brethren Answ 1 in the Captivitie but before I will joyne these two doubts together in the resolving of them First some answer hereunto that Iosias begat Iâ—câ—â—ias and his brethren inregard onely of a legall succession because they succeeded him I. Iâ—bâ—as succeeded whom the King of Egypt carried captive II. Iebâ—iachâ—â— whom the King of Babylon carried away III. His sonne Ieâ—â—iachim who in like maner was captivated by the King of Babylon and these were they against whom the Prophet Ieremie denounceth all his threatnings Ier. 22.18 c. IV. Zedochias the sonne of Iâ—sias Answ 2 Henry Stephen although Beza attribute it to Robert Stephen Beza s thinking that the Father Iehâ—iachim was here omitted amends it thus Iosias begat Ioachim Ioachim begat Iâ—châ—nias and his bâ—ethren But this correction is not to be allowed for first knots
must not bee out when they should be untied wee must not adde or diminish from the Scriptures when wee cannot reconcile them Secondly no Greeke examples or copies have it thus and therefore no such addition is to be permitted Thirdly Iocâ—nias Answ 3 had onely one brother viz. Zedochias the yonger and therefore by Brethren in this verse is not to bee understood the immediate naturall brethren of Iâ—châ—nias I answer therefore with Beza and Hier s that there was a double Iâ—conias to wit the father Iâ—hoiâ—â—im and also the sonne Iehâ—â—achin who were both so called it being ordinarie with the Hebrewes to have two names and sometimes tearmed by the one and sometimes by the other and of the father it is here sayd Iâ—sias begat Iâ—coniah that is Iâ—hâ—iaâ—iâ— together with his brethren Now the brethren he had were thâ—ee viz. Ieâ—â—as Shallum and Maâ—â—â—â—as or Zedâ—chias although some there be that conjecture Iehâ—as and Shallum to be one and the same But against this Reply 3 it will bee objected how then it is sayd that Iosias begâ—t them in the Babylonian captivitie I answer Answ 1 first Bâ—â—h is put for Laâ—â—d i. e. about the time of the captivitie Againe the Captivities to be Answ 2 referred unto the sonnes not unto Iosias i. e. these words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivitie are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begâ—t but unto the children which hee begot in whose time a threefold successive captivity came to passe under their Kings 1. Vnder Iechâ—nias the father whom the Hebrewes call Iebâ—â—achiâ— as Hierome sayth by H and K or as others Ieâ—â—iaqâ—â—s by Q II. Vnder Iocâ—nias the sonne whom the Hebrewes call Iâ—â—â—iachiâ—â— by Ch. and N. III. Vnder Zedechia who reigning the carrying into captivitie was consummate finished which transportation Saint Matthew here remembers as though it were but one alone so that the meaning is not that Iâ—sias in the Babylonian captivity begot the children for being prevented by death long before the Captivity he could not But that his posteritie was brought into that Babylonian exile for the words are to be read thus Iosias begat Iâ—conias his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who were in the time of the transportation into Babylon And thus in the 17. verse of this Chapter the same wordes signifie Tâ—riâ—iâ—um non tâ—mporis durationem V. 12. Iâ—cheâ—iah begat Salathiel Vers 13 this Salathiel is called elsewhere t 1 Chro. 3 17. Reconciliation Shâ—â—ltiel and he is conceived to bee the common terme of the stocke of Salomon and Nathan for whereas hee is called the sonne of Iaconiah u 1 Chro. 3.17 wee must understand it not to bee his sonne by nature because hee had no sonne that reigned after him x Iâ—â—â— 22.30 but his legall sonne hee being of the stocke of Nathan y Luke 3.27 And thus these two places are reconciled to wit Ierem. 22.30 and this verse the first speaking of a naturall sonne the other of a legall z Tremellius It will here bee objected Salathiel Luke 3.27 is called the sonne of Neri but in this verse of Ioconias Answer Reconciliation Hee was the naturall sonne of Neri and the legall sonne of Ioconiah so called because hee succeeded him in the kingdome And thus in the genealogie of Christ Luke followes the naturall order and Matthew the Legall See Parouâ— upon this verse where this question is further prosecuted VERS 13.14.15 And Abind begat Eliachim Vers 13 14 15. Object and he Azâ—r and he Zadoc and he Achim and hee Eliud and he Eleazar and he Matthan and hee Iacob The Papists object these verses for their humane traditions thus The Evangelists both Matthew in these verses and Luk. 3. name many of Christs progenitors whose names are not found in the Old Testament but are borrowed onely from Tradition and therefore Traditions Answ 1 besides the Scriptures are to bee allowed I answer hereunto first that although some names in the genealogie of Christ be not in Scripture yet it follows not hence that the Euangelists had them from humane tradition but from the dictating of the Spirit of God who did inspire them Answ 2 when they wrot these books Secondly without the knowledge of these names our faith may be safe it not being absolutely necessarie unto salvation to know directly successively the line race and linage of Christ and therefore this will prove but a sandie foundation unto the Papists to build those their Traditions upon which concerne as they say our faith unto salvation Answ 3 Thirdly because it is requisite for the confirmation of our faith after the comming of Christ to know him certainly to be the son of Abraham and David therefore this genealogie is written and that in Scripture that we may know it and beleeve it and therefore the Papists are not to obtrude any Tradition upon us but such as are in the Scriptures as the forenamed examples are for we beleeve that Christ came of these and although wee know not from what histories or authors the Evangelists were taught it yet now because it is taught unto us by an Evangelist who in the writing hereof was directed by an infallible spirit of truth we therefore confidently assent unto it Vers 16 VERS 16. Of whom was borne Iesus If any Sect. 1 judicious reader desire to know the derivation or reason of this name Iesus which is given to the true Messias Tract 6. f. 623 624. let him reade Illyricus de nomine Iesu where hee shall finde it confirmed by eight reasons that Jesus comes from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save and is the same with Iehoshua a Saviour where also divers arguments are confuted by which Ofiander would prove that Jesus comes from Iehovah or from Ieheschuh Sect. 2 § 2. VERS 16. Iacob begat Ioseph the husband Quest 1 of Mary Concerning these two holy persons Ioseph and Mary much might be spoken but I will onely observe a word or two First it may bee inquired Answ what they were I answer they were one thing jure another re one thing by right of inheritance another by present condition By right they were successors of the Kingdome of Israel as is proved by many writers but for the present they were poore he being a Carpenter and she but meane in regard of temporal possessions and her present condition Hence it will be questioned againe Quest 2 Why doth God permit the righteous to bee deprived of their right and to bee brought into misery and poverty Answ and want I answer that the Lord doth it for many causes First because thus God will prove and trye them Heb. 12.3.4 Secondly because worldly aboundance and plenty is not so fit or convenient for them as shall afterwards be shewed Thirdly that he may crowne them with future blessings more abundantly thus Iob was robbed and Abraham was to forsake all that the