must learn to deny our selves Answ 2 Secondly presumption and therefore we must be circumspect it being a dangerous thing to be deceived in the state and condition of the soul or to cry Peace Peace unto our selves while sudden destruction hangs over our heads Answ 3 Thirdly the love of sin this is a sweet seeming potion to the body and a sweet poyson unto the soul And therefore we must hate sin as we would hate hell for the wages of sin is death Romans 6.23 Answ 4 Fourthly idlenesse deceives many and hinders many from giving a due regard unto the Law and that both by making them to protract time and also by quenching and cooling all zealous motions in them Wherefore we must shake off all delays and labour carefully to practise the precepts of the Law Secondly the next provoking cause which made them say that Iohn had a devill was because he was abstemious and moderate yea seemed more austeer and rigide than themselves were and therefore they envie him Whence I might observe two things viz. First that an Hypocrite hates him that is more holy than himself Esa 65.5 Secondly that an austere life it odious and Observ 1 irksome to a carnall man 1 Pet. 4.4 Observ 2 Why do carnall men so carp at an austere life Quest 5 First because thereby Hypocrites and formallists Answ 1 are excelled in glory and therefore they envie such a life in any as shall ecclipse their light Secondly by such a life wicked men are reproached Answ 2 and therefore they hate such that are so reserved and chary of their society that they shun the company of all that are wicked Ephesians 5.11 Thirdly such a life condemns the licentiousnesse Answ 3 of flesh and blood who saith Let us eat and drink for to morrow we shall dy Esa 22.13 And therefore all Epicures belly-gods and intemperate persons detest and abhor such a life We have seen the moving causes of the peoples censure given of Iohn namely because he preached the terrours of the Law and because he lived a strict life we may now consider What the effect of this censure was Quest 6 Rash Judgement for they say He hath a Devill Answ Hence two things may be observed namely First That rash judgement is seldome right Observ 3 judgement 1 Sam. 1.13 Mat. 7.1 Rom. 14.10 13 and 1 Cor. 4.5 Colos 2.16 Secondly That there is nothing so good or Observ 4 holy but malice can deprave Rom. 1.30 and 2 Tim. 3.3 Iohn Baptist Malice saith hath a devill although the holy Ghost say That he was sanctified in the womb yea Christ the Lamb without spot they say is become a friend and familiar companion of sinners What is here required of all men Quest 7 First wicked men yea all men must hate and Answ 1 forbear all calumny lest thereby they condemn the generation of the just Reade Psal 15.3 and 73.15 Luke 3.14 Secondly the righteous must labour to cut Answ 2 off all occasions that is labour so to live that the wicked may be ashamed to speak evill of them How must we so live that we may escape calumnies Quest 8 and slanders Saint Peter gives us three remarkable rules to be observed for this end namely Answ First we must abstain from all sin whatsoever Rule 1 whether against the first or second Table 1 Pet. 2.11 do no evill and then men can have no ground to build an evill report upon Secondly shine before men in the works of holinesse Rule 2 and uprightnesse let them see nothing but good in us that they may be able to say nothing but good of us 1 Pet 2.12 Thirdly obey Magistrates and Superiours in Rule 3 those things which are not against God or his word or his Law for this is the wil of God that thus we should put to silence the ignorance of foolish men 1 Pet. 2.14 15. § 3. Christ came both eating and drinking Sect. 3 How and wherein is Christ opposed to the Quest 1 Baptist First Iohns Disciples thought that they were Answ 1 Corrivals but because that I know of now none think so therefore I slip it Answ 2 Secondly they differed in conversation because Iohn was abstemious and more reserved but Christ was more familiar that so by all means he might win and gain some Observ 2 From whence we may learn That Christ tryed all wayes and means for our salvation for that being the scope of his sending and coming into the world and there being nothing that he more deeply desired than that he would certainly leave no means unsought for the effecting of it Quest 2 What did Christ do for our salvation Answ 1 First in himselfe he taught us he prayed for us yea when we were enemies he laid down his life for our ransome Rom. 5.6 7. he checked the proud Iohn 10. and cheered the humble Matthew 11.28 Answ 2 Secondly in his Apostles he did much for our salvation for he sent and commanded them to preach he endowed them with gifts and made them able Ministers he distributed severall abilities among them making some sons of consolation and some sons of thunder yea he inspired them with his Spirit for the writing of the Scripture the rule of Truth Answ 3 Thirdly in his Ministers he shews his care over us and his desire of our salvation for he hath left a succession of Ministers for the gathering together of the Elect and as Paul became all to all men so the Lord hath given us Ministers of all sorts that so we might be left without excuse he hath given us ancient and grave Ministers he hath given us solid learned Ministers he hath given us meek and milde Ministers yea he hath given us Ministers of our nation and not strangers only and the like And thus he hath given us Pastours according to our severall dispositions yea some who can change themselves or take unto themselves any form in indifferent things for the winning of all sorts unto Christ 1 Cor. 9.20 21 22. Answ 3 Thirdly Christ and the Baptist differ in preaching for Iohn preached the Law and wrath Mat. 3.7 11. unto repentance Lugubria Gualt s But Christ preached or proclaimed the sweet messages of the Gospel Mat. 3.28 Ioh. 7.37 c. Observ 2 From whence we may learn That there is a double preaching necessary unto salvation viz. Threatnings and Promises the Law and the Gospel thus we see Samuel did 1 Sam. 12. and Esa 1. Quest 3 Why is it necessary that both Law and Gospel Promises and Threatnings should be preached Answ 1 First because there are divers sorts of men as for example I. Some hearers are soft and mollified and of tender eares and hearts some are hard and obdurate which stand in need of a sharp wedge to rend and tear them II. Some sinners are bashfull some shamelesse and impudent 1 Corin. 5. and 2 Corin. 2. And therefore the shamelesse must be shent and shamed III. Some sin openly and apparently
the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
undergoe what he layes upon thee and in his due time removing the evill from thee g 1 Cor. 10.13 Quest 8 Is it never necessary to use unlawfull meanes Answ I answer No for the clearing whereof observe that there is a threefold necessity First Necessitas rerum a necessitie of riches or an estate or of the things of this world thus tradesmen say they cannot live and gaine except they deceive and lye thus poore men say they must steale and pilfer otherwise they and their little ones must starve but these must know that there is no necessity of sinning better gaine little then loose the soule better starve then steale Secondly there is Necessitas vitae a necessitie of life Thus some if their children be sicke repaire to the wisards and witches thus subjects rebell against tyrants persecuting both their persons and profession but those must remember that their children had better dye then live by the devils helpe and these must know that they owe obedience unto superiours either active or passive and to rebell is contrary to the practise of the primitive Church a Lege Apolog Iustin A Tertul. Certainely it is lawfull to rise up against and withstand invaders as the Machabees did but not against lawfull Kings though they forgetting the office of Kings should tyrannize over their subjects Thirdly there is Necessitas animae a necessitie of the soule to preserve it from sinne or to free it from concupiscence Thus Lucretia murthered her selfe because Tarquin had ravished her and some kill themselves rather then they will be defloured But these must remember that they pollute the soule by one sinne while they shunne the pollution of another yea it is themselves that contaminate their soules which were not defiled by an others fault it was no sinne in Lucretia to bee forced violently against her will for that was Tarquius fault that ravished her and in him a hainous sinne but it was in her a notorious sinne to kill her selfe To conclude Vincit qui patitur affliction is to bee borne temptations are to be withstood I. by prayer II. by watchfulnesse in them and against them III. by hope and expectation of the divine helpe and assistance of God but IV. never by the use of wicked or indirect meanes VERS 4. But hee answered and said it is written Vers 4 Man shall not live by bread alone but by every word that proceedeth out of the mouth of God § 1. It is written Christ fights against Sathan Sect. 1 onely with the sword of the Spirit the word of God and all the dartes hee throwes at him are fetched out from the quiver of the Scriptures Why did Christ this Quest 1 I answer First because this is the best and most Answ 1 powerfull weapon as God is stronger in himself then Sathan so his word is most operative against Sathan it is the sword of the Spirit b Ephes 6.17 able both to defend us offend our enemy c Heb. 1.3 it being the sword of Gods mouth 2 Thes 2. able to confound the adversary thereof and make the obedient thereunto wise unto salvation Secondly Christ did this to teach us that nothing Answ 2 doth captivate an evill conscience or subdue evill concupiscence sooner then the word of God it being a sharpe two edged sword d Heb. 4.12 Adam had figleaves to cover his shame and never was truely awakened untill the word of the Lord comes unto him saying Adam where art thou e Gen. 3.7 Who in such like cases use any other weapons Quest 2 I answer Answ there are divers that use other meanes then the word of God against Sathans assaults viz. First some fight against him with the wisedome of the flesh they dare not assent either for losse of goods or reputation amongst men or the like this weapon is a traytor and will at length consent unto Sathan and fight against him that useth it yea the devill is wiser and more crafty then men and therefore humane wisedome will never conquer him Secondly some perswade themselves that they can drive away the devill by their exorcismes conjurations or the like Thus the Papalins use these remedies against the devill I. their sacramentall consecrated wafer cakes II. holy water III. the sound of consecrated belles IV. the signe of the crosse V. the Gospel of Saint Iohn hung about their neckes VI. the name of God or of Christ VII verses per crucis hoc signū c. and divers other ridiculous things which are too foolish or frivolous to overcome or expell Sathan the divell seemes to feare these but hee doth but faine that he may deceive the users of them for it is onely the word of God that hee feares the weapons wherewithall our Saviour foiles him But the Papists may here object it is the word Obiect 1 of God which they use Saint Iohns Gospel and the name of God c. are the word of God and therefore a warrantable remedy against the devill The word of God profits us if we use it aright that is First it profits not Answ being barely pronounced with the lipps or carried about us as we may see by the sonnes of Scheva g Act 19. they adjure the devill by Jesus whom the Apostle preached but hee obeyes them not but woundes them to their hurt Secondly it profits when it is applyed by faith for thus this strong man is overcome h 1 Pet. 5.9 Who are enemyes unto this weapon of the word of God Answ 1 First those that forbid the translation of the Scripture into the vulgar tongue which may be understood Answ 2 Secondly those that prohibit the reading of the word of God because ignorance thereof will not condemne them Answ 3 Thirdly those that applaud ignorance of the Scriptures as the mother of devotion and to be preferred before the knowledge thereof These are refractory unto the Lords injunction who commands them to bee read and taught even in private families i Deut 6.7 8. and to bee diligently studyed night and day k Psal 1.2 and to be read to all the people as Iosias did l 2 Chron. 34.30 and Nehemias also Chapter 8. These are contrary to Christs practise here and to his precept else-where commanding to search the Scriptures m Iohn 5.39 These are not like those noble Bereans whom Saint Paul commends that turned over their bookes to see whether the Apostle taught them according to the Scriptures or not n Act. 17.11 But here the Papists object the Scriptures Obiect 2 are perillous and full of danger to him that reads them because they are difficult to be understood and being misunderstood they leade unto errour Answ 1 First if holy writ be dangerous to be read so are also humane writings they being indeed full of errours as we may see in the writings of Origen Answ 2 Secondly the whole Scripture is not difficult to be understood and consequently
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
5.14 as if hee would say this long and heavie disease hath been inflicted upon thee for thy former sinnes and therefore take heed of sinning hereafter Thus the Apostle tells the Corinthians that for their unreverent and unworthy receiving of the holy communion many were sicke and weake among them and many slept that is many were sicke and many dead e 1 Cor. 11.31 Secondly sometimes sicknesse is inflicted upon us to curbe and keepe us backe from sinne thus David was afflicted f Psa 119 67.71 Thirdly sometimes to stop the mouthes of others thus Davids childe was stricken with sicknesse and death g 2 Sam. 12.14 Fourthly sometimes to teach others by their example that are thus afflicted thus the Lord daily layes sicknesse upon some for the instruction of others and thus the Galileans were wounded h Luk. 13.3.5 Fiftly sometimes to glorifie God and that either By the miracle which is wrought thus God was glorified by the blind man i Ioh. 9.3 By our patience and thus Iob was afflicted with boyles and sores And hence they are called Trials wherefore we must apply all our sicknesses and griefes of body to the comfort and advantage of the soule learning therein I. to encrease in patience II. to repent us of our sinnes and III. to grow up in faith and confidence in God in and through the onely Physitian of the Soule Jesus Christ Fourthly Lunaticos those that were lunaticke Answ 4 some question there is about the meaning of this word First some a Aretius sup say that Lunatici signifie Epilepticâ—s either those that were sick of the falling sicknesse or the Epilepsie a disease which deprives one of the use of minde and sense together for a time it is called by the Physitians Morbus sacer and Comitialis and Herculeus Secondly I rather thinke that Lunatici here signifies Maniacos those that are madde brain-sicke and deprived of common sense and are called lunaticke for divers causes according to the opinion of divers First some think because this disease is caused by the influence of the Moone b A retius sup Secondly others thinke because those only which are born directly at the change of the Moone are afflicted with this disease Thirdly others thinke they are so called because this disease is bred in the braine by the Aspect of the Moone with other Planets Fourthly because this evill doth encrease and decrease according to the encrease and decrease of the Moone and in this sense it is a symbol of sinne for our hearts are dunghils or noysome channels and the more they are stirred the more they smell the more our affections are excited and provoked unto sinne the more madde wee grow therein And therefore none must thinke that they are free from this lunacie of sinne because they are not excited but if they be prone unto sinne when they are provoked or occasion is offered certainly they are not in their right wits or mindes or not rightly disposed in their soules and therefore had need labour by Christ to be healed of this phrenzie Fiftly Damoniacos those that are possessed of Answ 5 Divels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit which first Plato and the Philosophers used for God Secondly or for the good and evill Genius Or thirdly for an evill Spirit and thus the holy Scripture alwayes useth it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a damone teneor I am captivated or taken by the Divell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsessus besieged or beset round about with the Divell Thus by nature wee are assaulted daily by one Divell or other which is in us there is a Divell of pride of anger and of envie and of luxurie and of drunkennesse and of calumnie and of covetousnesse and of treachery and of blasphemy and of prophanenesse by which we are daily tempted and therefore we must repaire to the Physitian of our soules for preservation from this internall foe Answ 6 Sixtly Paralyticos the Palsie this is an ordinarie disease in the Soule when the Nerves are bound and there is no power of moving and therefore power and abilitie is to bee begged at Gods hands Thus much for the second generall answer why our Saviour is sayd here to cure onely great maladies Answ 3 Thirdly others say this was done Propter Medicum for the Physitians sake these sicknesses that were more incurable unto others hee cures but those that ordinary Physitians could helpe he omits Answ 4 Fourthly Christ cured all sorts of sicknesses but these great diseases are onely named to shew us that nothing is incurable unto God or that Christ cures and heales all our evils and infirmities both corporall and spirituall This is the difference betweene Christ and the best of Christians they by the power of Christ can doe some things but not others as for example the Apostles can restore the lame to their legges c Acts 3.16 but they cannot cast out Divels alwayes d Mat. 17.16 Paul could recover some sicke persons by sending his handkerchiefe unto them e Act. 19.12 but hee cannot restore unto health Epaphroditus that was so deare unto him f Phil. 2.27 Peters shadow could heale some and his word destroy Ananias and his wife but hee could not deliver or free himselfe from prison Acts 12 nor from the hands of Nero g Eusebius But Christ can doe all things whatsoever he will whensoever he will and therefore in all our sicknesse and distresse and danger let us have recourse onely to Christ unto whom no cure is hard Quest 5 Is there any at least amongst Christians that seeke helpe in their sicknesse at the hands of any other Answ Some seeke helpe from Hell Some from Earth Some from Heaven First some forsake seeking unto Christ and travell unto Hell to be cured by the Divell Thus Ahazia sendeth to Baalzebub the god rather the Idoll or Divell of Ekron 2 King 1.2.3 that by him he might bee cured of his hurt and thus many repaire to witches and wizards in their sicknesse as we shewed before Secondly some neglecting Christ seeke helpe from the Earth these are they who repaire unto the Physitians and trust in their skill True it is hee is to be honoured and used and sought unto as a lawfull remedie as we may see in these places Ecclesiasticus 10.11 and 18.10 and 38.1 and Genes 50.2 and Ezech. 47.12 and Apoc 22.2 But we must neither trust in the Physitians helpe nor despaire of health though wee should bee deprived of it for this is blamed in these Scriptures 2 Chron. 16.12 and Ierem. 46.11 and Mark 5.26 Thirdly some neglecting the helpe of this heavenly Physitian Christ make choice of others in Heaven to wit the Saints These are the Papists who in their distresse flye unto the glorified spirits for health helpe and succour and they approve and prove the efficacy of this practise by many miracles as true
oppression c. All which temptations the poore man is lesse frequently assaulted withall Fourthly in the enjoying of riches the rich man is tempted unto Contentions and Suites and Pride and Intemperancy and Pleasure and Unchastity and that because hee is rich and his money will supply him in all these and procure him whatsoever his wicked heart may long and lust after but the poore man to whom this fewell is wanting must needs be more cold and lesse forward unto any of these then the rich man is And therefore in these regards we may safely say blessed are the poore § 3. The poore in spirit What is meant here Sect. 3 by Spirit Quest. 1 First some understand the Spirit of God and Answ 1 give this sense Blessed are the poore in spirit that is blessed are they who are poore for the Holy Ghost or who are made or become poore in will for the Holy Spirit h Hierom. ss Hence Bellarmine collects the vow of poverty but yet doth not so understand this word spirit Answ 2 Secondly some understand the humane spirit and this is the truth It is hence doubted whether by the humane spirit be meant the will or the cogitations This will the more clearly appeare by the exposition Quest 2 position and interpretation of this word Poore Answ Poverty in Scripture is threefold viz. either Affliction thus David saith I am desolate and poore that is afflicted i Psal 25.16 Want and this is threefold either in Act but not affection which is poverty by necessity Affectiō but not in act which is poverty by wil not poverty indeed Both Affection and Act k Bellar. de Monac lib. 2. c. 20. Humility Hence there are three expositions of the word some First expounding it of Affliction Secondly some of want and poverty Thirdly and some of humility First some by poore understand the afflicted thus Calvine s expounds the word but Bellarmine altogether rejects this because this verse then would bee one and the same either with vers 4. or 11. that is if by poore were meant afflicted men then it is the same with those that mourne vers 4. or those that are persecuted vers 11. Secondly some understand this word de egestate want or poverty in temporall possessions and this exposition onely delights the Cardinall Bellarmine who yet takes it neither for poverty in act onely or in affection onely but in both adding over and above these two things viz. First Affection is twofold Of Truth this is naturall affection and is without any heart of zeale l è Bern. Serm. de festo omn. Sanct. Of Charity this is a spirituall affection for the love of Christ and this he meanes here Secondly hence he collects that poverty is not onely to bee brooked and borne but also to be vowed this collection was gathered with the left hand for many things please God ipso imponente when hee layes them upon us which please him not te assumente when men undertake them of themselves without either his imposition or injunction It is pleasing unto God when men are patient and contented in their poverty the Lord laying it upon them to exercise and try them thereby but it displeaseth the Lord when men impose poverty or misery upon themselves the Lord not requiring it at their hands but blessiing them in temporall things Obiect 1 But Bellarmine gives us a triple reason that we may take our choice for the confirming of his deduction First because our Saviour meanes onely such in this place blessed are the poore in spirit that is such as willingly make themselves poore Answ 1 It is evident that Christ speaketh not of outward poverty but of the humility of the minde First because it is so expressed Blessed are the poore in spirit Secondly the Prophet David in the same sense saith I am poore m Psa 25.16 yet was hee a King and abounded in riches Thirdly our Saviour our saith The poore receive the Gospell n Mat. 11.5 yet were they not all poore in substance that received Christ as wee may see in Nicodemus Ioseph of Arimathaea and Zacheus But if this reason please not the Cardinall hath provided us a second and that is Because poore here is opposed to rich Luke Obiect 2 6.24 To this wee answer First although Christ Answ 1 saith Woe unto the rich yet he meaneth not all rich men but such as trusted in their riches for such onely are excluded the Kingdome of Heaven o Mark 10 24. Secondly although it be true that Christ opposeth Answ 2 poore and rich men yet the vow of poverty doth necessarily follow from hence for there is a deepe difference beweene these two to endure poverty and to vow poverty But Bellarmine gives us a third reason which is this Our Saviour Christ was poore both in action Obiect 3 and affection practising himselfe what hee taught unto others and therefore both poverty in action and affection is here meant To this wee reply First that Christ was not Answ 1 poore that is no begger and this their owne Cajetane affirmes giving these two true reasons to prove it To wit First because he bought necessary things Secondly because he gave unto the poore Iohn 13. Secondly it is untrue that Christ did professe Answ 2 voluntary poverty for we never read that ever he vowed poverty yea their owne extravagant hath decreed that it is an heresie so to affirme Christ having both money and a bagge for the almes of the poore Ioann 22. Tit. 14. cap. 5. And hence the more discreet and ingenious Papists overslip this place Stapleton in his antidot mentions it not Canisius that rakes up all the places and proofes he can for devoted poverty doth yet not cite this verse Alphonsus de castro in this head of poverty Haeres 3. doth plainely deny this to bee the meaning of this place and gives this reason for it because then it would follow that onely poore men should come into the Kingdome of Heaven which was the heresie of those that called themselves Apostolici Ib. Haeres 1. Thirdly some understand this place de humilitate of humility Blessed are the poore in spirit that is blessed are the humble now if it bee meant of humility not of poverty then necessarily the Spirit doth signifie the cogitation not the will and this exposition Bellarmine cannot deny because it is Chrysostomes and Augustines but hee preferres his owne exposition of vowed poverty before this Non de paupertate quia non per se laudabilis p Chrys de variis loc By poore in spirit is not meant poore in substance that not being a thing praise-worthy in it selfe but contriti corde the broken and humble in heart Chrysost s et op imperf qui non magna sapit de se Id. Ibid. sed factus ut puer Ib. Who hath no high thoughts or conceites of himselfe but is lowly in his owne eyes as a young child
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
diversitie of sinnes but another kinde of punishment beside eternall it sheweth not For Iudgement a Counsell and Hell fire doe but signifie three degrees of the same punishment Hell fire being due to the rest but added onely for distinction to shew both the difference of the sinne and punishment Answ 2 Secondly Iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Scripture for everlasting punishment or condemnation as Roman 2.3 How shalt thou escape the Iudgement of God And therefore Bellarmines consequence is nought He that is angry shall be guiltie of judgement therefore not of hell fire for Iudgement signifies the punishment of ever-burning Tophet Thirdly Saint Paul sayth No rayler shall inherit Answ 3 the kingdome of God 1 Cor. 6.10 But he that sayth Racha to his brother is a â—ayler wherefore hee that sayth Racha shall not inherit the kingdome of heavens The Minor proposition is thus proved Racha is an Hebrew Interjection and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raiak evacnare and is read by the Thalmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inavis vacuus that is a light head or cock-braine wide and emptie of wisedome or understanding Now hee that thus reviles his brother railes upon him and therefore if Saint Paul may bee beleeved hee that calles his brother Racha shall not inherit the kingdome of heaven § 8. Whosoever shall say thou Foole. Is it Sect. 8 not lawfull then at all to call any Foole Quest 1 First it is lawfull for God to call wicked men Answ 1 fooles Prov. 12.6 and for Christ to call the two Disciples foolish Luk. 24.25 yea for Saint Paul to brand the Galatians with folly Gal. 3.1 and plainly to call the Cretians Liers and Slow-bellies Titus 1.12 Secondly this place is to be understood of Answ 2 them which charge men with folly with a mind to reproach them by way of revenge we must not call any foole in anger hatred or contempt because as was formerly sayd Christians must looke upon all men as their brethren and our Saviour sayth here plainly thou must not in anger call thy brother foole Doth the abuse of the tongue deserve hel fire Quest 2 or destroy the soule First Pomerius saith Convitia reprochfull Answ 1 words are veniall sinnes when they are thus qualified I. When they are given by superiours by way of correction or reproofe II. When they proceed not from hatred but from the levity of the mind III. When they proceed from a light or small anger and from unbridled or immoderate rage IV. When they procced from no desire of disgrace that is although a man use some reprochfull and disgracefull words unto his brother in his anger yet doth it not with a purpose or intent to disgrace him V. When by the reprochfull words which are given our brother is not much disgraced Secondly Pomerius saith Maledicta evill Answ 2 speeches and maledictions are but veniall sins when thus occasioned or uttered viz. I. When they proceed from a good cause or from some calling from God II. When they are pronounced against or reflect upon him onely who hath deserved to be evill spoken of III. When they are occasioned for a trifle a matter of no great moment IV. When they are from a sudden undeliberated heat of passion These respects thinkes Pomerius doe so allay and qualifie the poyson of the tongue that it wil not prove mortall unto us Thirdly we have a more sure word of prophecy Answ 3 to resolve and establish us in this particular then the opinion of an erring Papist and that is the word of God which teacheth us what to thinke or judge of rayling reproachfull and cursed speeches by these particulars First the Scripture commands us if wee desire to approve our selves to have put on Christ to put on the vertue contrary unto these Put on therefore as the elect of God bowels of mercies kindnesse humblenesse of mind meekenesse long suffering forbearing one another and forgiving one another p Coloss 3.12.13 All these are contrary or opposite to reproaches and evill speakings and therefore if the one bee commanded then is the other forbidden if one bee an argument of an elect vessell the other is of a reprobate at least for the present And therefore whether simply taken or according to Pomerius his qualifications and restrictions they are no veniall sinnes Secondly the Scripture prohibites these ex consequenti by a necessary consequent Let no corrupt communication proceed out of your mouth but that which is good c. That you grieve not the Holy Spirit of God q Ephes 4 21. Now none will deny but that reviling and wicked speeches are corrupt communication at least tend not to edification but rather offend God The Apostle seemes plainely thus to argue those speeches which are corrupt and edifie not the hearers are displeasing to the pure Spirit of God and become not Christians but rayling reviling and reproachfull speeches are corrupt and tend not to edification and therefore they are unbeseeming Christians and displeasing to the Holy Ghost and consequently in their owne nature lethall and not veniall Thirdly the Scripture dislikes all speeches of this kind because they argue that there is neither grace in us for the present nor hope of glory for the time to come I. That man who gives way to these abusive speeches doth thereby testifie that his heart is not seasoned or sanctified with true grace If any man seeme religious and bridleth not his tongue he deceiveth his owne heart and his religion is in vaine r Iam 1. â—6 II. That man is as yet no heire of glory Be not deceived for raylers and revilers shall never enter into the kingdome of God Å¿ 1 Cor. 6 10. I conclude this particular with this plaine syllogisme That which excludes us both from grace and glory is mortall and not veniall but rayling reviling and reprochfull words not being repented of exclude us both from the possession of grace and true hope of glory therefore they are no veniall sinnes Fourthly these are directly and positively forbidden by God in his word and therefore are no veniall sinnes in their owne nature Lay aside all malice envy and evill speakings saith Saint Iames t 1 Pet. 2.1 and Saint Paul most plainely Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you u Ephes 4.31 Having shewed that rayling and reprochfull words are Quest. 3 mortall sinnes it may hence be further demanded why the abuses of the tongue doe destroy the soule and must bee punished with Hell Fire Answ 1 First because the tongue was given unto us for other ends speech is onely given unto men and that for this end that thereby they might performe those dueties which God requires of them viz. to wit First wee must blesse and praise God with our tongues Jam. 3.9 Secondly wee must confesse Christ with our tongues Rom. 10. Thirdly wee must invocate and supplicate the
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and principâ—les of Answ 2 Catechisme are certaine truthes and â—â—e rudiments because they are agreeable unto the holy Scriptures Thirdly but yet the grounds and principles Answ 3 of Catechisme are not fit foundations of our faith because then the holy Scriptures should be judged by them Cujus contrarium est verum that is the principles and grounds of Catechisme are to bee judged by the Scriptures not the word by them Fourthly wee say therefore that there is no Answ 4 undoubted analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it selfe to bee beleeved but onely the harmony of the sacred Scriptures in themselves Fiftly two things are here therefore to be observed Answ 5 viz. First the true expositor of Scripture is Scripture onely for the understanding hereof take notice of foure Interpreters namely I. The opinion of some one private man this is not much to be regarded II. The judgement of the Moderne Church this is venerable but is to be assented unto no further then the Scripture will allow for the Church was once an Artian yea the East Churches and Popish Church are in many things false and erroneous III. There is the consent of Antiquitie this is much to bee reverenced but yet with some reservations and cautions because all things were not revealed at once IV. The exposition and consent of other places in Scripture Secondly we must not so ground any opinion Rule 2 upon one place of Scripture that wee overthrow another for that is no true sense of Sripture which doth make any sentence in Scripture false Secondly attend diligently to the scope of the Holy Ghost that thou extend and stretch the place no further then was meant by him In this rule many things are carefully to bee attended unto namely First whether is the place Allegoricall or literall For I. to wring Allegories out of plaine and cleare truthes is both ridiculous and impious and instead of that sincere milke which is therein truely contained for our nourishment is presented unto us the unwholsome blood of mans perverting braine This is the fault of the Origenistes and Anabaptists II. If the place bee literall then let the exposition thereof accord with the analogie of faith and seeke not for Allegories III. To exact a literall exposition or interpretation of every place is full of danger yea more perillous then the former For if the place bee Literall then he who expounds it Allegorically doth onely loose the true sense and overthrow the germane and genuine meaning of the words but not establish untruthes As for example we reade in Genesis that when Abraham was old and it ceased to bee with Sarah after the manner of women that unto them was borne Isaac Origen expounds this thus By Abraham is meant a Wiseman and by Sarah Vertue to whom is borne Isacke that is pleasure when it ceased to be with her after the manner of women that is when all carnall affections
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
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
the reward be such And II. To children is given according to the proportion of their faith more or lesse How is it else-where then said that God gives Quest 2 abundantly to all his children It is true Answ that God gives to them all abundantly but yet it is according to their capacity All that are invited to a rich banquet for wâ—ll furnished table eate but yet not all equally but according to their owne proper appetites or strength And so in heaven all vessels are full but yet all are not of the same capacity What is required of us about or concerning Quest 3 faith First wee must labour that our faith be a true Answ living and justifying faith for it is a most perillous thing for a man here to be deceived Secondly wee must labour that our faith may Answ 2 daily increase and grow in strength because a weake and sickly faith affords but small or no comfort Thirdly we must labour that our faith may be Answ 3 an exercised faith that is that it may be employed and extended unto all the actions and occurrences of our life that wee may live by faith and walke in faith 2 Cor. 5.7 By faith we must expect Christ and the Holy Ghost and exercise our faith by a daily dependance upon God VERS 30. And their eyes were opened Vers 30 and Iesus straitly châ—â—ged them saying See that no man know it § 1. And their eyes were opened Sect. 1 The blind men desire mercy Christ toucheth their eyes whereupon their requests were perfectly granted their eyes opened whence we may learn Observ 1 That Christ cures none imperfectly but all perfectly Quest 1 How is this to be understood Answ 1 First it is true in the cure of the body for no man can adde unto God and therefore when he takes the cure in hand he heals it thorowly Answ 2 Secondly this is true also in the cure of the soule for he restores men spiritually blind unto their sight opening the eyes of the mind and taking the veil off from their hearts 2 Cor. 3.15.16 Yea renewing them in knowledge more and more Colos 3.10 Quest 2 What knowledge is this which wee have by Christ Answ 1 First some say that by Christ we have a manifold knowledge to wit the knowledge of our selves the knowledge of the word the knowledge of God and Christ the knowledge of hope and the like But there is no need of distinguishing these thus For I. The word of God is rather the Booke which teacheth knowledge All spiritual wisedome being contained therein And II. Hope and expectation Ephes 1.8 are included in the knowledge of God And therefore there remains only the knowledge of God and of our selves III. But we must acknowledge a difference betwixt the â—â—ing sâ—ene the power of seeing between knowledge and the things known and therfore we must yet go further Answ 2 Secondly some distinguish this knowledge which we have by Christ according to the manner of knowing Here I. I passe by the distinction of a spirituall and naturall knowledge because we speak only of the spirituall II. There are two parts of knowledge namely To apprehend To judge between things that differ First to approve things which are more excellent Philip. 1.10 I here take rather to be an effect following knowledge then a part of it and therfore I here passe this by Secondly concerning Apprehension it is demanded whether wee can apprehend and know God and Christ And we answer that certainly there is a double knowledge viz. I. Quâ—d est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a God This is approved and given Rom. 1. That is First God hath so revealed himselfe that hee may be known Secondly the light of nature is not so darkened but it hath the facultie of seeing and understanding But Thirdly although a man have the faculty of seeing yet he cannot see in the darke but it is necessary first that the aire should be enlightned and that there should be light before he can take up an object So besides our naturall knowledge or faculties it is necessary unto the true knowledge of the true God that wee should be enlightned by the Word and Spirit II. Quid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what this God is now this knowledge hath tvvo degrees viz. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this knowledge of God is revealed in the Scriptures Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. to know Christ to be our Redeemer and to rejoyce therein Ephes 1.18 c. And this is life eternall to know God to be our Father and Christ to be our Saviour Iohn 17.3 Ephes 3 18 c. How may we know that our spiritual blindnesse Quest 3 is expelled and removed and the eyes of our mind opened as were the bodily eyes of these two men We must examine carefully these four particulars namely First whether canst thou see or not Answ art thou enlightned by the word canst thou perceive understand and take up spirituall things Colos 3.16 for the carnall man cannot 1 Cor. 2.14 It is a sure signe that a man is not in a sound and haile constitution of body when meat is loathsome to his taste and stomack when flowers are not sweet to his smell nor sugar to his pallat Thus when men find no sweetnesse in spirituall things but rather abhorre them it may justly be feared that they doe not understand them Now to the true understanding of spirituall and heavenly things it is necessary that the midst the aire should be enlightned by the word but the word doth not produce this effect except it be mixed with faith Heb. 4.2 Secondly whether canst thou discern or not is not only thy understanding enlightned but also thy judgement informed so that now thou canst approve of things which are more excellent Children are faulty in a double regard namely I. They see too much that is they approve like and allow best of toyes and childish vanities II. They have no desire unto the greater and better things a child hath a greater longing after an apple then a talent of gold and had rather have some fair seeming Picture then leases or deeds or charters of some faire Lardship Thus we so long as we are naturall and carnall over-value earthly things and under-value heavenly and desire more temporall blessings then spirituall graces But the spirituall man whose understanding is enlightned and judgement enformed doth First relish best spirituall things his appetite being now amended and rectified And Secondly hence doth contemne and despise childish things all created delights Thirdly whether is Christ made thine or not canst thou truely say I am my beloveds and my beloved is mine Cantic 2.16 And with Paul I was a stranger from Christ but I found mercy 1 Tim. 1.13 Art thou so assured of this that no danger or distresse can cause thee to distrust thy Christ Iob 13.15 Certainly where this sweet and bright light is within
danger he was brought into by reason of it for for his part he would own it no more So say I take this as it is for I assure thee having exposed it to the wide world I will never receive it nor intertain it any more but as Beggars do with their Brats let it shift for it self Artificers are sometimes enamoured of their own works as Archidamus of his woodden Dove Pigmalion of his Ivory Image and Arachne of his wooden Swan resembling herein Narcissus who dâ—ated upon his own shadow Beleeve me I am none of these for I am so sensible of my own inabilities that none can dislike what comes from me more than I do in my self neither have a lower conceit of me than I have of my self When I call to minde how the Arabians being stuffed with perfumes burn Hemlocks and in Hybla being cloyed with honey they think it dainty to feed on Wax and how the Eagle fearing to surfet on spices stoopeth to bite on wormwood Then I confesse I have some hope that this Book will please some pallat for we do so surfet and are so cloyed with rare learned and Scholler-like Books that plain ones and unlearned perhaps will relish with us Eightly although there be many defects which may occur unto thee in this Miscellany yet excuse them and me thus That as the Vine is more regarded that beareth Grapes than the Ash that hath nothing but leaves and the Deer that encreaseth the Park more than the barren Doe and the Orchard that is fraught with fruit than that which hath nothing but Bloomâ— So it is better for a man to have but a little Learning and to employ it wholly to the good of others than to have much buried in him and learned onely unto himself for Bonum quo communius eo est melius Ninthly some scapes thou wilt meet withall which were committed through the negligence and eversight of the Printer but they are rectified and amended in the end of the Book in the Errata whereunto I intreat thee to turn when thou findest any fault and having found the correction to amend it with thy Pen. Tenthly and lastly thou hast a profitable Index at the end of the Book wherein thou maist see what is contained in the whole Work and how readily to finde out any of the things contained Thus intreating the Lord to enlighten thy understanding that thou maist understand what thou readest and to sanctifie thy affections that thou mayst put in practise what good duties thou understandest I bid thee in the Lord Farewell Thine in CHRIST IESU R. W. CHAPTER X. Verse 1 VERS 1. And when he had called unto him his twelve Disciples he gave them power against uncleane spirits to cast them out and to heale all manner of sicknesse and all manner of disease Sect. 1 § 1. HEe called unto him his twelve Disciples Observ Our Saviour heere calleth these twelve by their old name Disciples not by their new Apostles that he might teach us That Apostles are not chosen but onely out of Disciples or that we must first be Disciples before we can be Apostles Quest 1 How often were these twelve called and sent Foure severall times viz. Answ First when they were called into the family and society of Christ to follow him and to be his Disciples Mat. 4.18 c. Mar. 1.16 Luke 5.10 Secondly when the twelve were separated from the other Disciples unto the future Apostleship and were called Apostles Mar. 3.13 Luke 6.13 Iohn 15.16 Mat. 19.28 c. Thirdly when they were initiated into a particular office and sent onely unto the Jewes and of this the Text speaks as also doth Mark 6.7 and Luke 9.1 Fourthly when they were fully sent by a perpetuall ordination unto the Gentiles as Matth. 20.19 and Mark 16.15 and Luke 22.36 and Acts 13.46 And thus we see how they were called and sent by degrees Quest 2 Why must Ministers be Disciples before they be Apostles the servants of Christ before they teach others Answ 1 First because Piety is the greatest helpe unto the work of the Ministery and therefore is first to be learnt and laboured for Answ 2 Secondly because ability is not given by Miracle but God blesseth our indeavours And therefore it is necessary that learning should goe before the undertaking of the Ministery To this purpose mention is made of the Schoole of the Prophets 1 Sam. 19.20 and 2 Kings 2.3 5. And Paul telleth us how he was brought up under Gamaliel and how himselfe taught Timothy Aquila and Apollo yea hence it was that Universities were founded in those places where Christianity was embraced And therefore those who despise Learning and Literature are unfit for the Ministery neither savour of the Spirit of God Sect. 2 § 2. And gave them power Observ 1 We learne hence That all power is from God and every good thing in Man is from divine strength Quest 1 How doth this appeare Answ 1 First most cleerly from these Texts of Scripture 1 Chron. 29.12 Iames 1.17 Iohn 19.11 Mat. 6.14 and 1 Tim. 6.16 Answ 2 Secondly we have lost that power which was given us by nature Rom. 3.23 being now so impotent that we cannot so much as thinke a good thought 2 Corin. 3.5 And therefore it is evident that all power comes from God and the true way unto God is First to goe out of our selves and to confesse and acknowledge that we have no power nor ability at all unto any thing that is good we should confesse our owne naughtinesse and nothingnesse and cast our selves at the feet of God as good Origen did confessing that we are but unsavoury Salt Then Secondly let us beg and intreat new strength from God praying with David Teach Oh Lord my hands to warre and my fingers to fight Thirdly it is evident that all strength is from Answ 3 the Lord in the worke of the Ministery for I. Preaching is unprofitable without a calling and sending from God Rom. 10.14 How can he preach that is profitably or by his preaching beget faith in you except he be sent And therefore except God shine in us we cannot enlighten 2 Cor. 4.6 II. Hearing is unprofitable except God imprint and infuse Faith in the Hearers for if the Word be not mixed with Faith it cannot profit Heb. 4.2 Now it is God that both opens the heart Act. 16.14 and gives a blessing to the Word 1 Cor. 3.7 Paul may plant and Apollo may water but God gives the increase Fourthly it is apparent that all power is from Answ 4 God and that in regard of him all things are passive if we looke upon Miracles which are wrought onely by the finger of God but of this elsewhere To whom did Christ here give power Quest 2 To his Apostles and in them to the Church Answ What power did Christ give to the Church Quest 3 First he gave a limited power not absolute Answ 1 this being so undeniable that it is
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
them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sinâ—ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and looâ—e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with
day pray in the name of Christ unto God before they have the Popes reall command or assent Answ 6 Sixthly Councels are then assembled in Christs name when they suffer themselves and their actions to be governed by the Spirit of God speaking in the Scripture Sect. 3 § 3. I will be in the midst of them Argum. From these words we conclude that to assemble together in the name of Christ that is to hear his word and receive the Sacraments is a most manifest note of the true Church whereunto Bellarmine answers two things viz. First to be gathered together in the name of Answ 1 Christ is not a note of the Church because it agrees with Heresies and Schismes To be gathered together to preach the word of Christ truly to hear it reverently Replie and to receive it sincerely is to be gathered together in the name of Christ and doth not agree with Heresies and Schismes which destroy the Church Answ 2 Secondly Bellarmine answereth That this place sheweth not where the Church is but where Christ is Christ walks amongst the Seven Candlesticks Replie which are the seven Churches Revel 1.20 and 2.1 He is to be found only in his Church and therefore where Christ is known to be present there is necessarily the Church The Papists object this place to prove that a Councel cannot erre Object but that the judgment therof is infallible Christ here saith saith Bellarmine Where two or three are gathered together in my name there am I in the midst of them and therfore they obtain whatsoever they desire of God viz. wisedome and light which may suffice for the understanding of those things which are necessary for them And as Christ is present in private and particular assemblies to help and assist them in private and particular things so he is present in a generall Councell that he may help them in great and publike things and consequently they do judge of all such things infallibly Bellarm. de Concil lib. 2. Cap. 2. First this place directly respects every particular Answ 1 assembly of the righteous if therefore by vertue of this promise infallibility of judging be allowed and granted unto men then it is given also to all Bishops and Ministers assembled together in every particular Councell and Convocation which the Papists themselves deny Secondly in these two or three to whom Answ 2 Christ promiseth his presence is not necessarily included the Pope of Rome and yet the Papists say that not only the opinion of two or three but even the judgment of the whole world wants this infallibility untill the confirmation of the Pope of Rome come thereunto and therfore from this promised presence of Christ this infallibility of judging is not rightly collected Thirdly Gregory de Valentia analys fide lib. 8. Answ 3 cap. 7. answers That this place is not to be applied to an infallible certainty of any opinion wherein many agree but unto the efficacy of the consent of many for the obtaining of that which is unanimously desired Bishop Davenant de Iudice controv pag 97 114. ubi ex hoc loco contra hanc infallibilitatem disputat How is Christ present with those who are assembled Quest 1 in his name The Schoolmen say Answ and that truly that there are four degrees of Gods presence which degrees may rightly be applied and accommodated to the humane nature of Christ For First the humane nature of Christ is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Son of God and the Substantiall word Personaliter personally the humanity being united unto the Deitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconfusé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconvertibiliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indivulsé 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inseparabiliter and therefore the humanity can never be separated from the Deitie Secondly the humane nature of Christ as it is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godhead is present with the blessed Saints and Angels in heaven Gloriose gloriously who without ceasing behold his glory which was given unto him by his Father Iohn 17.24 Thirdly the humane nature of Christ or his manhood is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Church Gratiosé graciously governing it and blessing the Ministery therof regenerating men by Baptisme feeding his Children in his Holy Supper with his body and blood hearing the prayers of the faithfull curbing their enemies and at length freeing them from all evill And this is the presence here promised Fourthly the humane nature which Christ assumed unto his divine is present with all creatures Vniversaliter universally creating them conserving them directing them unto a determinate end containing them within the bounds appointed and set by God and the like Is there not a Pleonasmus or redundance here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be there in the midst of them It seems that there is but yet indeed there is nothing lesse for this Phrase To be in the midst in the Hebrew phrase hath a double signification namely First to be present with some as is plain from these places Genes 23.6 Ezech. 1.1 Esa 52.11 which is repeated by S. Paul 2 Corin. 6.17 Separamini de medio eorum Be ye separated from the midst of them that is segregate your selves from them Now suppose this phrase To be in the midst had no other signification but this then there was indeed a Pleonasmus here and yet such a one as is ordinary and very Emphaticall thus the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Etiam atque Etiam Again and again and therefore being the more Emphaticall it is not superfluous But we need not thus answer the question because there is another signification of these words viz. Secondly this phrase To be in the Midst as it signifies to be present with some so also to bee president amongst some or to be chief in an assembly Thus it is said God standeth in the congregation of the Gods and judgeth In medio Deorum in the midst or amongst the Gods For in Iudicial assemblies the place of a President is in the midst that he may both hear all and be heard by all Thus Christ is both present with and President amongst the faithfull assembled together in his name Verse 23 24 c. VERS 23 24. c. unto the end of the Chapter Therefore is the Kingdome of Heaven likened unto a certain King which would take account of his servants and when he had begun to reckon â—ne was brought unto him which ought him ten Thousand Talents c. Quest 1 What is the meaning of this Parable First the King here spoken of is God who is the Lord of all the world Answ 1 Secondly the servants here mentioned are we Answ 3 who are the Subjects of this King Thirdly the Talents which the Lord betrusted Answ 3 us withall and which prodigally we spent and wasted are the Image of God and those inherent graces which were given unto us in our first
For he that shall come will come and will not tarry if he see deliverance Answ 1 to be better for thee then affliction is Answ 2 Secondly if he deferre his comming then thinke thou with thy selfe that his Kingdome is not of this world and that it is given unto his Subjects in this World to suffer Answ 3 Thirdly transferre and carry therefore the thoughts of thy heart unto heaven that thou maist be comforted and delighted with the remembrance thereof Consider this with thy selfe Here J am poore there shall J be rich Here J am sicke there J shall be sound Here J am contemned there J shall be honoured Here J am crowned with Thornes there J shall be crowned with glory for the remembrance of these and the like will expell all sense of humane sorrow Answ 5 Fifthly we must rejoyce also in death because the sting of it is taken away Hose 14.13 and because it brings us to the presence of this King and the possession of this Kingdome Answ 3 Thirdly the Subjects of this King or Kingdome must desire the propagation enlargement and promotion thereof The multitude here sing Hosanna to the highest as if they would say Grant oh eternall God that this thy King may be acknowledged and worshipped by all men And to this purpose wee are taught to pray Thy Kingdome come Answ 4 Fourthly the Subjects of this King must helpe forward this Kingdome themselves as much as in them is Thus some of the multitude here spread their garments in the way and those as is probable which had no garments to spare cut downe branches and strewed them in the way And thus according to our ability wee must doe good and thereby labour to advance and enlarge this Kingdome VERS 8 9. And a very great multitude spread their garments in the way Vers 8.9 others cut downe branches from the trees and strewed them in the way And the multitudes that went before and that followed cryed saying Hosanna to the Sonne of David Blessed is he that commeth in the name of the Lord Hosanna in the highest The Papists upon Palme-Sunday Object have a solemne procession which is celebrated with carrying the Sacrament about and strewing of rushes and bearing of palmes and setting up of boughes and hanging up of rich clothes and the singing of the Quiristers and all this they would warrant by this practise of the multitude in the text Rhemist annot Matth. 31. § 1. First we say that their processions are horrible Answ 1 abusings and profanations of the Lords institution who ordained his supper to be eaten and drunke and not to be carried about in procession like an Heathenish Jdoll Secondly that which CHRISTS Disciples and Answ 2 the people did they had warrant to doe out of the Scripture but where are the Papists enjoyned this theatricall pompe The riding of CHRIST upon an Asse was before Prophesied of Zach. 9.9 And the Childrens crying out in the Temple Psalm 8.2 And the cutting downe of Palme branches was a Ceremony belonging to the Feast of Tabernacles truly accomplished by our deliverance in CHRIST But the Papists have turned the holy mystery of CHRISTS riding to Ierusalem to a May-game and Pageant-play To whom were the multitude opposite or contrary Quest 1 in this their practice To the Scribes and Pharisees Answ as is evident by these particulars The people cry First Blessed is he that commeth in the name of the Lord. Secondly Blessed is the King of Israell and blessed is the Kingdome of our Father David which comes in the name of the Lord. Thirdly these desire the prosperity and flourishing estate of this King Fourthly these rejoyce and sing prayses unto God for sending of this King But the Pharisees cry First Cursed is he who commeth in the name of Beelzebub Secondly we have no King but Caesar and he that favours any other is not Caesars friend and therefore this man shall not raigne over us Thirdly these desire that this King were destroyed and all his glory laid in the dust Fourthly these disdaine the honour and esteeme of this King and are sorry for it Quest 2 Whereof were the Tabernacles and Boothes made wherein the people remained in the Feast of Tabernacles Answ Plutarch making mention of this Festivity saith That these Boothes were made principally of Ivie boughes Plut. Sympos 4. Problem 5. But the Scripture reckoneth up foure distinct kinds Levit. 23.40 which are thought to be I. The Citrine Tree II. The Palme Tree III. The Myrtle Tree IV. The Willow of the Brooke P Fag in Lev. 23. The Rabbines teach that every man brought every morning his burden of the boughes of these foure Trees otherwise he fasted that day And this burden they termed Hosanna Elias Thisbit Now in allusion hereunto the people here cutting down branches from the trees and strewing them in the way when our Saviour did ride into Ierusalem cryed saying Hosanna to the Sonne of David VERS 16. Iesus saith unto them Vers 16 have ye not read Out of the mouth of babes and sucklings thou hast perfected prayse The Papists produce this place to prove Object 1 that prayers which are not vnderstood of the party praying are acceptable unto God and they reason thus young childrens prayers proceeding from the instinct of Gods Spirit be acceptable and so the voices of the like or of other simple folke now in the Church though themselves understand not particularly what they say be marvailous gratefull to CHRIST Rhem. annot Math. 21. § 4. Answ 1 First that all those who pray unto God by the instinct of his holy Spirit are acceptable unto him wee grant but this is as farre from the thing in hand as the Objection is from truth Answ 2 Secondly the children that by the instinct of Gods Spirit cryed in the Temple Hosanna in the highest spake in the Syrian tongues which they understood and also knew that they saluted our Saviour CHRIST as their Messias whose comming they were taught according to the Scripture to looke for although they understood not distinctly all mysteries of Christs office which none of his Apostles did thorowly know at this time Answ 3 Thirdly this is a grosse conclusion The children in the Temple spake in a language which they understood yea uttered those words which in part they understood also Therefore prayers not understood of the party praying are acceptable to CHRIST Object 11 But the Psalmist nameth infants and sucklings that can neither speake nor understand Answ The meaning is not that they prayse God with their mouthes or voyce but that the providence of God to his great praise is manifest out of their mouthes to whom he hath provided meat before they were borne and in that great weakenesse and ignorance taught them to take it for their sustenance and call for it in their crying voyce when they lacke it So that our Saviour CHRIST out of that text reasoneth from the lesse to the greater Jf God ordained
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
Cup and gave it in these verses II. The Church was injoyned to receive it in both kinds 1 Corinth 11.28 Let a man that is every receiver examine himselfe and so let him eat of this Bread and drinke of this Cup. III. Christ did single out the Cup as it were with a propheticall Cave Drinke yee all of this in this place Squire in 2. Thessal 2. Page 7. 2. Against this Bellarm. objects That these words Object Drinke ye all of this were spoken onely to the Apostles who then sate at Supper with Christ And therefore not all receivers but Ministers onely must tast and partake the Cup. First if we should deny it they could not Answ 1 prove that none were set at Supper with CHRIST but onely Apostles For this phrase he sate downe with the twelve and he gave it to his Disciples doe not necessarily import that there were none but them but that all the twelve were there when he began to eat the Passeover Secondly if these words Drinke ye all of this Answ 2 were spoken onely to the Apostles then so were also all the other words which were uttered at that time and upon that occasion and consequently that the people must not communicate at all for as it was said unto the Apostles Drink ye all of this so it was also said unto them Take eate And therefore by Bellarmines argument if none but Apostles were present when these words were uttered and that they were spoken to them onely and because they were spoken onely unto them therefore the people must not communicate of the Cup then by the same reason they must not partake of the Bread neither because unto the Apostles onely our Saviour said Take eate And thus the people in Bellarmines judgement are wholly cut of from the use of this Sacrament Answ 3 Thirdly that which was spoken to the Apostles when they sate at the Table with Christ and received the Sacrament from him and with him was not spoken unto them as they were Apostles but as they were faithfull having communion with CHRIST and consequently with all the faithfull How doth it appeare that the Cup is to be given Quest 9 to the people as well as the Bread Answ 1 First it is evident thus CHRIST instituted the Sacrament in both kinds giving charge and commandement to all Christians in the same manner to celebrate it for he saith here Drinke ye all of this where it is worth observing that Christ saith after the Cup Drinke yee all of this but after the giving of the Bread he saith not Eat ye all of this so that our Saviour did as it were fore-see that the Cup should be denied to some and therefore directly commandeth that to be used of all Secondly it appeares also hence Our Saviour Answ 2 saith here after the giving of the Cup This is my blood which is shed for you and for many wherefore the blood of Christ must be given to all those for whom it was shed and so consequently to Lay-men also What doth Christ point at in these words This Quest 10 is my blood He did not meane that it was his blood indeed which was in the Cup Answ but he pointed at the wine For the understanding hereof observe that when Moses said Exod. 24.8 Behold the blood of the Covenant there the word Blood is properly to be understood because their covenants were confirmed with blood and there were no sacrifices without blood But when CHRIST said here This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the cup. When CHRIST saith This is my body This is Quest 11 my blood as in these verses how was he present with the bread and wine there Answ A thing is said to be present foure manner of wayes namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Sunne is present by operation in heating and nourishing things here below Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Now when Christ said this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporally but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed yea then he should have had two bodies one visible and another invisible But he was present in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 representatively because the bread and the wine represented his body and his blood So he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operatively by his Spirit working in their hearts And lastly he was present to them by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehensively when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Weemse of the sense of the Scripture Page 181. Before Question 6. we affirmed that in this Sacrament of the Lords Supper was outwardly communicated bread and wine which must be consecrated or blessed according to the institution of CHRIST Now hence it may be demanded Whether this consecration change their substance Quest 12 or not No Answ the substance of the Elements are not changed by their consecration but they remaine bread and wine still Which are the words of Consecration Quest 13 First the Papists say these words This is my Answ 1 body and This is the New Testament in my blood are the very formes of this Sacrament and words of consecration which words being spoken over the bread and over the wine immediately the Elements are changed into the body and blood of Christ Rhemist 1 Corinth 11. § 11. Bellarm. Lib. 1. de Sacram. Cap. 13. Secondly we the Protestants lay downe our Answ opinion herein in these particulars viz. I. We acknowledge no such consecration at all by vertue whereof the Elements are converted and transsubstantiated into the body and blood of Christ II. A consecration we grant which is a setting apart of the Elements which before were common to holy use and by the vertue of Christs institution to be made unto us signes of holy things III. Onely these words This is my body and This is the cup of my blood are not the words of consecration but the whole sentence Take yee eate yee this is my body The body of Christ is sacramentally to be taken and eaten and therefore by taking and eating the elements also are consecrated and not onely by saying of the words Now this we prove from this place by this Argument If the whole consecration doe consist in these words This is my body and this is my blood then before the prolation and pronouncing of these words Christ did not consecrate the Elements But Christ did consecrate them before the
operations motions and gifts of the holy spirit are called Spirit c. Thirdly sometimes the regenerate part of man and the spirituall life of the regenerate and internall motions and revelations are called Spirit Answ 2 Secondly here this word Spirit is taken literally for an essence incorporeall incomprehensible and uncreated and this essence is called a Spirit for these causes to wit I. Because he is incorporeall A sight saith Christ hath not flesh and bones And thus Angels and humane soules are incorporeall also but they differ from this holy Spirit thus they are not infinite and incomprehensible essences as he is And II. Because he inspires and breathes into us the breath of spirituall life and thus the Father and the Sonne also doth give spirituall life of grace But it is by the Spirit And III. Because Spiratur he proceeds from the Father and from the Sonne Quest 3 How is this Spirit which is an incorporeall incomprehensible and uncreated essence called Sanctus holy The blessed Spirit of God is not onely called Sanctus Answ holy essentially because he is holy but in his nature and essence also Causally because he makes holy being the immediate temper of this impression of holinesse in the Creatures From this name of holy Spirit we may conclude that this blessed person is true God Object 1 Some against this affirme That the holy Spirit signifieth no other thing then that spirit of regeneration which is infused in man by God and so is as it were a creature This they would confirme from these two reasons namely Reason 1 First because this Spirit is said to pray for us Rom. 8.26 Now it is the spirit in us which prayeth for us and consequently this holy Spirit is not God To this J answer Answ 1 I. The Spirit is said to pray because he makes us to pray and so the worke it selfe seemes to come wholly and altogether from the blessed Spirit And. Answ 2 II. The Spirit also is said to cry Abba Father Gal. 4.6 not that he cryes but that we cry by him Rom. 8.15 Secondly they say the holy Spirit knowes not Reason 2 the Sonne because no man knowes the Sonne but the Father Matth. 11.27 To this we answer I. That our Saviour there excludes not the Answ 1 persons of the blessed Trinity but the creatures And II. That indeed none knowes the Sonne of Answ 2 themselves which are different from the Father in nature and essence but the holy Spirit is the same God by nature and essence though distinct in person And thus CHRIST saith That it was not his to give to sit on his Fathers right hand and on his left and else-where denies that hee knowes the time when the last day will be but both these were spoken onely in regard of his humanity And III. Jt is evidently false that the Spirit knowes Answ 3 not the Sonne For First the Spirit discernes all things 1 Cor. 2.15 And Secondly the Spirit teacheth us the knowledge of the Sonne yea all things Iohn 14. And Thirdly he is called the Spirit of the Sonne Object 2 Some againe grant that the Spirit is God but not that he is a â—istinct person from God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the vertue and power and operation of the Father and they would ground this upon those words The power of the most high That is the holy Spirit shall overshadow thee Luke 1.35 First it is not necessary that the place should be Answ 1 so interpreted and indeed the scope of the Angell in that place seemes to me to be double to wit I. That the blessed Virgin might understand the immediate worker of this great worke namely God the holy Ghost and hence he saith The holy Ghost shall come upon thee And II. That she might understand the primary Authour of this great worke and the true Parent of the child to be borne to wit God the Father and hence he saith The power of the most high shall overshadow thee Secondly although it were thus understood Answ 2 and that by the power of the Almighty were meant the holy Spirit yet it would not follow that therefore he is not a distinct person from God the Father For as although the Sonne by the word of the Father Iohn 1.1 And yet that takes not away the distinction of the person so the Spirit may be the power of the Father he proceeding partly from the Father and yet a distinct person from him as followes by and by How doth it appeare that the holy Spirit is God Quest 4 or how may it be proved First he created the world and therefore he is Answ 1 God Gen. 1 2. Iob. 33.4 And Secondly we are baptized in his name in this Answ 2 verse and therefore he is God for we are baptized onely unto God And Thirdly the Apostles were taught of God but Answ 3 it was the Spirit which taught them Luke 12 12. yea which teacheth all things Iohn 14.26 Fourthly we must pray onely unto God but in Answ 4 the Scriptures the holy Ghost is invocated therefore hee is God 2 Corinth 13 13. Answ 5 Fifthly but because Harding and Bellar. say That it cannot be proved out of Scripture that the holy Ghost is God we will produce some cleare testimonies where he is called God As I. That which the holy Spirit speakes Acts 28.25 Iehovah himselfe speakes Esa 6.8 Therefore the holy Spirit is Iehovah II. Our bodies are called the Temples of the holy Ghost 1 Cor. 6.19 and the Spirit dwelleth in us 1 Cor. 3.16 But our hearts are the Temples of God 1 Cor. 3 16. and 2 Cor. 6.16 and God dwels in us 2 Cor. 6.18 III. Ananias lyed against the holy Ghost Acts. 5.3 but he lyed not against men but God verse 4. And therefore the holy Spirit is God thus Augustine disputed contr Petil. 3.48 IV. The Father the world and the holy Spirit are one Iohn 5.7 Quest 5 How doth it appeare that this holy Spirit is a distinct person from the Father and the Sonne Answ 1 First He descended upon CHRIST in the likenesse of a dove when a voyce came from heaven from the Father This is my welbeloved Sonne c. Luke 3.22 Where there was the Father speaking from heaven the Sonne baptized upon earth and the holy Ghost descending from heaven to earth Therefore the holy Spirit is a person subsisting by himselfe and distinct from the rest Answ 2 Secondly He is called the Comforter Ioh. 14.16 and he was sent from the Father in the same place and from the Sonne Ioh. 16.7 and therefore hee differs from them both Iohn 14.26 Answ 3 Thirdly he is called the Spirit of the Father Ioh. 15.26 and the Spirit of the Sonne Gal. 4.6 Therefore he is neither the Person of the Father nor of the Sonne Answ 4 Fourthly three Persons are named Matth. 28.19 and 2 Cor. 13.13 and 1 Iohn 5.7 Object 3 But he is said to be the same with the
510 b c. Scribes See Pharisees Scripture Speech Word Word of God Divers singular questions concerning the definition nature markes division necessity writing reading translation use abuse excellency contents exposition power certainty infallibility utility perspicuity purity and Author of the sacred Scriptures and word of God pt 1. fol. 1 2 3 4. 29 b. 30 a. 46 b c. 100 b. 101 a. 103 a. 104 b c. 105 106 107 a. 175 a. 245 a. 331 b. 347 a. 396 b. 397 a. 399 a. 492 a. 500 b. 512 b. and pt 2. folio 34 b. 46 a. 94 a. 137 138. 149 b. 285 a. 312 b. 388 a. Who are enemies to the word of God pt 1. folio 100 b. How many wayes the Scripture speaks and how we may understand what it speakes pt 1. folio 213 214 c. How the word is a seed pt 2. fol. 141 b. 142 a. All are not happy who enjoy the word Part 1. folio 446. Three sorts of wicked words and speeches pt 2. folio 329 a. All our words are observed by God and what words he observes pt 1. folio 350. 521. Scrip. What is meant by Scrip. pt 2. folio 15. Secrets What is meant by this word Secret and who reveale secrets and what is required of us in regard of secrets pt 2. fol. 146 b. Security Divers questions concerning the nature division and causes of security and remedies against it Pt. 2. fol. 317 318 319. Seed What is meant by feed and how many things are observeable therein pt 2. fol. 141 â— 142 a. Seeke What Seeking imports and how many seekers there are pt 1. folio 350 b. 399 b. Why many who seeke Christ find him not and how we must seeke pt 2 f. 171 b. and Pt. 1. fol. 525 a. Selfe-deniall See Deniall Separatists See Anabaptiâ— Sepulchers See Buriall Serpent The nature of Serpents and wherein they may be imitated and wherein not pt 2. f. 21 b. 22 23. Servants Service Divers profitable questions concerning the service and servants of God and Christ pt 1. fol. 320 b. 332 333. 338. 469 a. and pt 2. f. 55. 103 b. The duty of faithfull servants pt 1. folio 469 a. and pt 2. fol. 330 b. Sheepe Why and wherein we should be like Sheepe pt 2. folio 169. 357 b. Shekel There was a double Shekel pt 2. folio 365 b. Sicknesses See Diseases Shooes What Shooes the Apostles must not provide pt 1. folio 15. Sight See Illumination Silver See Gold Simony Against Simony in Patrons of livings pt â— folio 13 a. Simplicity How many sorts of Simplicity there are and wherein good Simplicity doth consist pt 2 folio 23 b. 24 a. Sincerity Wherein sincerity consists and what things are common to the hypocrite and sincere Professor pt 1. fol. 163 a. and pt 2. folio 135 b. Sinne. Sinners Questions concerning the nature author defence hatred pollution power evill easinesse strength and punishment of sinne and remedies against sinne and impediments hindring us from turning from sinne pt 1. folio 58 a. 100 b. 103 a. 113 b. 394 b. 395 396. 409 a. 410. 467 b. 468 b. 489. and pt 2. fol. 2. a. 66 b. 212 213. 301 b c. and pt 1. folio 520 b. Questions concerning our freedome and ascension from sinne Pt. 1. fol. 19 a. 59 b. 129 b. 410 a. and pt 2. folio 45 b. 67 b c. Questions concerning the distinction of great and small veniall and mortall sinnes Pt. 1. folio 185 b. 196. 200 a. 310 b. 311 312. and pt 2. folio 83 b. 84 a. 129 â— c. 274 a. 299 b. The Devill makes all sinne to seeme beautifull unto us pt 1. folio 103 b c. The first sinne of all was Pride pt 1. folio 140 b. How our sinnes are to be borne pt 2. folio 100. Whence it is that men more clearely see other mens sinnes then their owne pt 1. folio 393 394. Sinne is often committed in the performance of good workes pt 1. f. 394. a. How many sorts of Sinnes there are Pt. 1. fol. 408 b. Why we must resist the least and first beginnings of Sinne. pt 1. fol. 342. Sinne is like unto a Feaver and to the Palsie and Leprosie See Feaver Leprosie Palsie Why Christ is said to have come of Sinners or sinfull Progenitors pt 1. fol. 9 a. Questions concerning the sorts and punishments of sinners and how grace is ordinarily wrought in great sinners and the comfort of penitent sinners pt 1. fol. 58 b. 356 a. 409 410 a. 480 481 b. 487 a. and pt 2. fol. 101. 213 b. 220 b. 274. 281. Reliques of sinne in the best Pt. 1. fol. 467. Sitting To Sit. What is meant by sitting pt 1. fol. 116 b. Why Christ sate when hee Preached Pt. 1. f. 134 b. Sleeping To Sleepe How many wayes men are said to sleepe Pt. 2. fol. 143 b. 144 a. Society See Company Sonnes See Children Sorrow See Compunction Souldiers Warre Warfare Whence it is that a Christians life is a Warfare pt 2. folio 50. How manifold our Spirituall Warfare is and who are Christian Souldiers pt 2. folio 50. When Warres are lawfull pt 1. folio 246 a. Soule Wherein the soule excels the body pt 1. folio 342 b. Divers and sundry errours and erroneous opinions concerning the soule pt 2. folio 125 b. 151. 179 b. 180 a. 198 a. 254. 258 a. 380 b. Specters See Spirits Speech See Scripture Spirit Holy Ghost Spirits Specters Spirituall things Questions concerning the names titles Deity Offices person operations comforts and consolations of the holy Spirit Pt. 1. folio 81 b. 82. 144. and part 2. folio 96 b. 116 b. 117. 138. 291 292 293. Questions concerning spirituall things pt 1. folio 254 a. 271 b. 343 a. 401 a. Why men naturally abhorre Spirits and Specters pt 2. folio 155. What is meant by this word Spirit pt 1. folio 138 b. 139. and pt 2. folio 392 a. What is our duty in regard of the motions of the Spirit in our hearts pt 2. folio 305 a. 329 a b. How the workes of spirituall and morall men differ pt 2. folio 350 b. Staffe What staves the Apostles must not have pt 2. folio 15. Star re See Comet Stones How God raised up children of stones unto Abraham pt 1. folio 73 a. What is meant by these words Command these stones to be made bread pt 1. folio 96 b. Strife See Contention Subjects We must be the Subjects of Christ and performe the duty of subjects Pt. 2. folio 103 b. 296 297. Subordination Why it is evill to suborne others pt 2. folio 372 b. Subsidies Taxes Tribute These are to be payed to Princes pt 1. folio 248 a. Succour See Helpe Sunne Questions concerning the Sunne pt 1. folio 256 a. 257 a. 258 a. Superiours The duty of all superiors pt 2. folio 119 b. Supper of the Lord. See Eucharist Suspition The division and prohibition of suspition pt 1. folio 424 b. and pt 2. folio 121 b. Sutes in Law Questions Cautions and