Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	believe_v	scripture_n	1,612	5	5.8214	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14721	Theologicall questions, dogmaticall observations, and 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 VVard, 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.	Ward, Richard, 1601 or 2-1684.	1640 (1640)	STC 25024; ESTC S118017	1,792,298	907

by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1● Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them

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

to endure five dayes and if within that time God did not succour them he would surrender the Citie b Iudith 7 30.31 Manner when we are not contented either with An ordinarie blessing but wee desire greater although prohibited unto us thus Evah tempts God that she may obtaine a greater measure of knowledge and Rachel is not content so long as she is deprived of issue c Gen. 30.1 An ordinary obedience but tempt God by imposing heavier things upon our selves than the Lord requires of us as the Israelites doe d Act. 15.20 Thirdly when obstinately and contumaciously wee provoke God unto anger against us by our sinnes Shall we sayth the Apostle provoke or tempt God unto jealousie as though wee were stronger than he that is doe it not for his jealousie burnes like fire e 1 Cor. 10 22. Answ 3 Thirdly we tempt God two maner of wayes viz. either in his Threatnings to see whether God Can or Will avenge himselfe upon us according to his comminations Promises which sometimes wee Beleeve not at all by a distrust Of the Doctrine that is of the Gospell and the truth of God Of the practise that is of the protection or providence of God Beleeve too much and either Adde some circumstances out of our braine Or Neglect the meanes appoynted by God to bee used First we tempt God in his threatnings when notwithstanding them wee continue in our sinnes How long will yee provoke mee sayth the Lord unto anger with your wickednesse f Numb 14.11 Herein we tempt God three wayes to wit First wee try whether God can avenge himselfe as hee hath threatned thus Pharaoh sayth Who is the Lord that I should obey him I know him not neither will I let Israel goe g Exod. 5.2 As if he would say for this once I will try what hee can doe unto mee for my disobedience of him Thus Nebuchadnezzar being not obeyed by the three children in his fury sayth Who is that God 〈◊〉 can deliver you out of my hands that is I will try whether your God can prevaile against me or not h Dan. 3.15 Secondly we try whether God can see what wickednesse wee commit or not They encourage themselves sayth the Psalmist in an evill matter they commune of laying snares privily and say who shall see them i Psal 64.5 yea more Atheistically they else-where say k Psal 94.7 The Lord shall not see neither shall the God of Iacob regard it as though they would say they doe not beleeve that God can see what they secretly doe and therefore they will put it to the tryall whether hee can or not Thirdly wee try whether God will avenge himselfe or not upon us often we perswade our selves God sees us and is able to punish us and yet doubting whether he will or not wickedly try it These things hast thou done and I kept silence sayth God wherefore thou thoughtest that I was altogether such a one as thy selfe c. l Psal 50.21 that is thou thoughtest that I loved sinne and favoured it as thou thy selfe doest and because I did not speedily avenge my selfe upon thee therefore thou thoughtest I would not punish thy impietie at all It is very full of perill to tempt God any of these wayes Secondly wee tempt God in his promises when wee doe not beleeve the Doctrine or scope of the Doctrine or the promise that is made therein unto us Now it is a dangerous and heavie temptation not to beleeve the bare word of God without some ocular signe Thus the Israelites tempted the Lord saying Is the Lord among us or not m Exod. 17.7 that is wee will not beleeve hee is except miraculously he provide water for us Thus the Jewes blasphemously mocke Christ saying Come downe from the crosse upon which thou hangest and unto which thou art nayled and we will beleeve thee n Matth. 27.42 otherwise wee will not although God from Heaven hath pronounced thee to bee his Sonne Hence our Saviour reproves the Jewes because not content with the infallible word of truth they seeke and demand a signe o Luk. 11.16 and Ioh. 6.30 the word being given us for the rule of our lives Thirdly wee tempt God in his promises when wee doe not beleeve the promise of grace of mercie of protection or providence which is made unto us that is when wee distrust of the successe or event we tempt God impiously this God blames in his people Yee say it is in vaine to serve the Lord p Malac. 3.14 that is it matters not whether we serve him or serve him not all is one for he will not bee appeased or reconciled unto us doe what wee can God commands us to use the meanes both in naturall and spirituall dangers and evils and hee promises to blesse those meanes unto us as farre as may stand for his glory and our good and therefore for us to use the meanes hereby doing our part and to distrust the event and successe which is Gods part is to tempt him This was the Jewes fault Can God say they provide a Table in the wildernesse and meat in the desart a Psa 78.18 That which God requires herein of us is this if any lawfull meanes may bee used use them to the uttermost but leave the successe unto God if there bee no meanes in our power to use then cast our selves wholly upon God with boldnesse of confidence as Saint Paul did Having this confidence I know that I shall abide and continue with you b Phil. 2.25 Fourthly we tempt God in his promises when we believe too much that is hope and expect for more then is promised for to believe those things which God hath not promised is to tempt God or to desire beg or pray for more then God hath made any promise to grant is to tempt him Every petition powred forth must bee in Faith c Iam. 1.6 which Faith is built upon the Word that is the promises d Rom. 10 17. which promises are onely to be found in the Scripture e 2 Cor. 7.1 And therefore we must not desire or expect more then the word of God doth warrant or promise unto us Carefully herein observing these three particulars viz. First God onely promises unto us Generalia generall things as I will be their God f 2 Cor. 6.16 and I will be thy exceeding great reward g Gen. 17.1 and whom I once love I love unto the end h Ioh. 13.1 Secondly when God promiseth unto us Particularia particular things they are made upon some condition Thus God promised that those that trusted in him their life should be given them as a prey in all places i Ier. 39.18 and 45.5 and yet holy Zachary was slaine Mat. 23. and Kingly Esaias was dissected with a saw and therefore particular promises belong unto particular persons and are made unto them upon some

commended in Scripture and weaknesse and doubting reprehended Now this certainty of faith which we say is praised doth consist in a particular application whereby a man promiseth unto himselfe that that thing which he hopes for shall certainly be fulfilled unto him Many are the examples which may be brought to prove this Argument that certainty of faith is commended First of all this woman with the bloody issue unto whom Christ here saith Be of good cheer or Confide be confident thy faith hath made thee whole Now what manner of faith was this Saint Mathew here tels us The woman said within her selfe if I may but touch the hemme of his garment Servabor I shall be whole And this certain confidence of hers we see Christ commends and praises Secondly it is said of Abraham that he beleeved God and it was counted unto him for righteousnesse Rom. 4.3 Now what manner of beleeving was this Saint Paul afterwards most clearly explicates thus vers 18 19 20 21. For Abraham against hope beleeved in hope that he might become the Father of many nations according to that which was spoken so shall thy seed be And being not weak in faith he considered not his owne body now dead when he was about an hundred years old neither yet the deadnesse of Sarahs wombe He staggered not as the promise of God through unbeliefe but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform In these words is described an extraordinary confidence in the divine promises of God which Abraham beleeved should altogether be fulfilled yea fulfilled in him although if hee had consulted with flesh and blood he might have opposed objected many things and therfore there was not onely Confidentia objecti but also subjecti propter veritatem divinam Thirdly of Saint Paul who writing unto Timothy saith For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him against that day k 2 Tim. 1.12 the meaning of the words is plaine for the Apostle herein doth describe the hope that he hath for the time to come by which hope he is sustained and upheld in the midst of so many and so great afflictions and calamities as lye upon him Here he saith he is not ashamed and Rom. 5.4 he saith Hope maketh not ashamed and therefore hee is certaine of the event Whence comes this certainty I know saith he whom I have beleeved and that he is able to keepe that which I have committed unto him that is I am certain that at the last day he will render and restore unto me what I have committed unto him to keepe And thus from these examples we may according to the truth hold and maintain a certainty of faith and a particular application of the divine promises unto our selves VERS 23 24. Vers 23. And when Iesus came into the Rulers house and saw the Minstrels and the people making a noise hee said unto them give place for the Maid is not dead but sleepeth And they laugh●d him to scorne § 1. And when Iesus saw the Minstres Sect. 1 How manifold is the use of musick Quest 1 Two-fold namely lawfull and heathnish Answ Wherein is or hath Musicke been lawfully Quest 2 used Answ 1 First it hath been used by the godly sometimes in their joy and mirth as David ever and none testifieth in the Psalmes and as our Saviour intimates when he saith we have piped unto you but you have not danced Mat. 11 17. Answ 2 Secondly Musick hath been used lawfully in sacris in holy duties and divine worship as appears plainly by these places 2 Sam. 6.5 and 2 Chron. 5.12 and Psalme 71.22 Quest 3 Whether was the use of Musick at funerals a Jewish or Heathenish custome Answ Although it was sometimes used by the Jewes yet they borrowed it from the Gentiles for the understanding wherof observe that the Jewes at the buriall of their friends used two sorts of Ceremonies namely First some to testifie their sorrow of which in another place because the present text speaks not of these And Secondly some to augment their grief these were I. Minstrels who with their sad tunes inclined the affections of the people to mourning Now of these there were two sorts namely First some playing on pipes And Secondly others sounding Trumpets At the Funerall of Noble-men or old men they used a Trumpet at the Funerall of the common people or children they used a Pipe In this respect it is said here that Iesus when he raised Iairus daughter cast out the Ministrels II. Women there were which were hired at burials to sing for the same purpose viz. to augment their mourning and to incline the affections of the people to sorrow Now these women besides singing did likewise u●● some outward significations and expressions of sorrow to move the company and more strongly to affect them Call saith the Prophet for the mourning wom●n and send for the skilfull women Ier. 9.17 These women the Romans called Preficas quasim hoc ipsum praefectas Chiefe or skilfull Mourners Now these customes we reade no where commanded by God unto his people but were only borrowed from the practises of others Quest 4 How manifold was the use of Musick at funerals amongst the Gentiles Answ The Heathens had a four-fold use of Musick in their burials namely First Civill to honour and adorne Funerals whence also they used sometimes great pomp and did sing songs of the praises of the deceased persons as wee see in Tabitha Act. 9.39 Now this Cantus in generall was two-fold namely Encomiasticus and Threneticus Rhod. 27.26 Secondly Philosophicall to shew that when any is taken out of this miserable world there is cause of joy Let the Reader reade Alex. ab Alex. 128. 129. where hee shall see this confirmed by the example both of the Grecians and Thracians Whence we may learn That in the death of those who are good Observ we must rejoyce rather then mourn Why must we rejoyce in the death of our good Quest 5 friends or allies First because death is better to such then life Answ Eccles 4.2 c. Secondly because death is best of all unto such as appears thus I. This world is an evill world in it selfe Gal. 1.4 and evill unto the righteous 1 Cor. 15.19 II. So long as wee are here wee are strangers from the Lord that is absent from him 2 Cor. 5.2 c. but when by death wee are dissolved we shall possesse and enjoy him Philip. 1.23 Thirdly Solaminis their next use of musick was that thereby the minds of those who mourned might be lightned and comforted because we are prone to exceed our bounds in all things whether in joy or sorrow Fourthly Idololatricus they had an Idolatrous use of Musick at their

that there is something in the wisedome of the flesh which hinders from faith For there are two things in him that learnes to wit I. A simplicity of beleeving And this is necessary in him that would learne according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee must beleeve what his Master teacheth and with Pythagoras his Schollers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholler can never learne well who calleth the truth of that in question which is taught or rather who will not beleeve that which is taught And herein humane wisedome hinders men from faith for it will beleeve no more in religion then is plaine and demonstrative by reason There is nothing true in divinity which is either false in reason or contrary to reason but yet there are many things in Religion which are above reasons reach and therefore are to be beleeved by faith because they cannot be apprehended or comprehended much lesse demonstrated by reason Now I say the naturall wise man will beleeve no more then he can take up by naturall reason although it bee taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word of God And thus humane wisedome hinders us from beleeving all those saving truths which the shallow shell of mans braine is not able to containe or comprehend II. In Schollers who desire to be great and good Schollers there is a certaine curiosity of disputing and propounding doubts and queres now this is commendable in humane learning but not in divine although it bee too frequent with those who are somewhat in humane learning and wisedome And unto such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel That great learned man yea the Philosopher Aristotle rejected the Pentateuch because Moses did only positively lay downe things and not demonstrate them from the principles of Philosophy Hence then wee may observe a third thing viz. Observ 3 That the Wisedome of the flesh is an enemy to regeneration Rom. 8.6 7. and 1 Cor. 1.26 and Quest 4 3.18 Is all wisedome as an impediment of faith and an enemy to a new birth condemned Answ No for wisedome is manifold First some say that there is a five-fold wisedome namely Naturall Morall Politicall Diabolicall and Spirituall Secondly some say that there is a double Wisedome to wit I. Honest and harmelesse And II. Crafty and fraudulent which as was said before consists in dissimulation and couterfeiting But this cannot be called Wisedome being neither Pharisaicall nor Philosophicall Wisedome Thirdly Wisedome indeed is two-fold viz. I. Spirituall and divine which comes from God above And II. Carnall and humane or Naturall which consists partly in a naturall towardlinesse ripenesse of wit and partly in an artificiall acquisition by study and knowledge How doth this naturall and spirituall wisedome Quest 10 diff r because they seeme indeed both to bee good They differ in the very foundations Answ For First naturall wisedome is built upon reason and judgement and our owne understanding Secondly spirituall wisedome is founded upon the will and word of God And therefore I. Spirituall wisedome is commanded and commended Deuter. 4.6 Acts 6.3 and 1 Corinth 2.6 and 12.18 and Ephes 1 8.17 And II. Worldly wisedome is sometim●s permitted and sometimes praised Solomon was wise naturally and Ioseph politickely and both commendably 1 King 2.6 Here observe that this naturall or worldly wisedome is twofold to wit lawfull and unlawfull and these two differ not Ré or Naturà indeed or in the very essenee and nature of them but onely Ratione in subjection unto the will of God And therefore if First it be subject to the will of God as a handmaid thereunto it is good c 2 Cor. 10.5 But Secondly if it will not be subject to the will and word of God then it is evill And therefore humane wisedome is a let unto faith and a hinderer of regeneration because it is very difficultly subjected to the will and word of the Lord For I. It is not subject to the Law of God neither indeed can be Rom. 8.7 And II. It contemnes and despises Religion and that either First because it is but foolishnesse 1 Cor. 1.18 21. and 2.14 Or Secondly because it is an abject thing or a thing below him and too base for him to sto●pe unto because hee is wiser then the simple Gospell § 6. And revealed them Sect. 6 We may observe here that our Saviour doth not say thou hast preached them Observ but thou hast revealed them as Galath 1.12 and 2.2 To teach us that it is the Lord who reveales himselfe fully to his Children How doth it appeare that the Lord himselfe Quest 1 onely reveales himselfe fully to the righteous It appeares plainely thus viz. First from the texts of Scripture Answ 1 Cor. 2.10 and 2 Corinth 4 6. Ephes 1.17 Secondly because the knowledge of God is life everlasting Iohn 17.3 And therefore wee cannot acquire it of our selues or by our owne strength Thirdly because the word preached penetrates onely the Eares and it is the Holy Spirit who workes upon the heart Heb. 4.12 and makes the word profitable 1 Cor. 3.7 Fourthly the word is equally and alike preached both to the good and bad both to the wicked and righteous and the difference is onely within in the Spirit because without that the word is but a dead Letter And therefore it is not man but God who doth reveale spirituall and supernall wisedome and knowledge unto us yea Fiftly the Spirit is plainely called a Seeds-man or Sower Math. 13. And therefore it is evident that all grace and divine knowledge comes from the Lord. Quest 2 How many sorts or kinds of Revelations are there Answ There are three sorts viz. First Delusive or deceitfull and these come from Sathan 2 Corinth 11.13 and therefore we must not beleeve every Spirit nor every Revelation but try them 1 Ioh. 4.1 and 2 Thessal 2.11 Secondly miraculous and extraordinary Now these I. Were usuall under the Law to the Prophets and Secrs And II. For a while were retained or continued to the Apostles for the planting of Churches as we see from 2 Cor. 12.4 c. Ephes 3.3 But III. Ordinarily they are abolished and out of date Heb. 1.1 Thirdly Ordinary and these belong unto the Children and sonnes of God and may be called the Revelation of the Gospell Now this Ordinary revelation is the operation of the holy Spirit in the heart revealing unto the heart the certainty assurance of Christ First offered in the Gospell Quest 3 How many things are there observable in this Revelation Answ Three to wit First the workeman which is the blessed Spirit and promised Comforter Iohn 14. and 1 Corinth 2.10 and Ephes 3.5 And Secondly the meanes whereby he works which is the word 1 Peter 1.5.13 And Thirdly the Revelation it selfe and that is a particular worke whereby our

than the death suffering and satisfaction of Christ Act. 4.12 Answ 4 Fourthly in this sign we may see how worthy they are of eternall death and destruction who do not place all their trust and confidence in the death and Resurrection of this son of God Chemn harm pag. 804. fine Sect. 2 § 2. For as Ionas so Christ c. Quest Wherein was Ionas a Type of Christ Answ 1 First he was a Type of him in his death and that in these regards I. As Ionas was sent out of Iudea unto the Ninevites who were Gentiles to preach repentance unto them that thereby they might be delivered from a dreadfull judgement which hung over their heads And as hereby he was a publisher and proclaimer of Gods universall grace which is extended even to the Gentiles as well as to the Jews So Christ ought to be a Preacher of the Grace of God and that not onely unto the Jews and Israelites but also unto the Gentiles for he was sent to be a light unto the Gentiles and the salvation of the Lord to the uttermost parts of the earth Isa 49.6 Rom. 3.39 Gen. 22.18 II. As Ionas when the sea raged and the tempest grew impetuous offered himself to death that the Mariners and the rest in the ship might be preserved from shipwrack so Christ when the wrath of God waxed hot against us for our sins laid down his life for us lest we should perish for ever and that by his death we might be saved Mat. 20.28 Iohn 11.50 III. As Ionas voluntarily and of his own accord offered himself unto death when the Marriners would gladly have preserved him so did Christ lay down his life of himself for us when no man took it from him Iohn 10.18 IV. As the tempestuous sea was calmed and quieted when Ionas was cast therein so Christ by his death pacified and appeased his Fathers wrath tamed the madness and rage of the world and the Prince thereof yea so took away the horrour and fear and sting of death that unto the godly which beleeve in him it might no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terrible things the most terrible but rather as a peaceable and quiet sleep or as a welcome and desired rest Secondly Ionas was a Type of Christ in regard Answ 2 of his Resurrection For I. As Ionas perished not in the water but was swallowed of a great Fish who carried him three daies in his belly but at length cast him safe upon the dry shore so Christ did not perpetually remain in the grave for it was impossible that he should be holden by it Acts 2.24 but death and the devill being overcome he was restored and raised up again unto life Hos 13.24 II. As Ionas being delivered from the belly of the Whale preached Repentance unto the Ninevites and therby brought salvation unto them so Christ being risen from the dead by his Apostles did preach Repentance not onely to the Jews but to the Gentiles also that thereby they might be brought by grace unto glory III. As Ionas who was cast by the Mariners into the sea was a means to convert and turn them unto the true God so Christ by his death converted many unto his Father Acts 2.41 who were Authors of his death § 3. As Ionas was in the belly of the Whale Sect. 3 What sort or kinde of Fish was this which swallowed Ionas Quest First Rondeletus saith that it was a certain Answ 1 fish which was both in mouth and belly and in all her inward parts so capacious and large and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she could easily swallow a man alive and in whose belly often have been found men whole yea sometimes all armed Basilius saith that it was a Fish much like to some great hill inbignesse And Augustine saith that in Africa he saw a fish whose mouth was like some great cave Secondly Doctor Medcalf the Hebrew Professor Answ 2 in Cambridge in his Lectures upon Ionah doth affirm That for certain this fish which swallowed Ionas was no Whale he proves it thus because the Whale hath Lungs and breaths and like man hath a wind-pipe and therefore the passages through which the meat passeth are so straight that by no means she is able to devoure a whole man Object But against this it may be objected that in this verse it is said that Ionas was three daies and three nights in the belly of the Whale and the 70 render it a Whale and Iosephus Antiquit. saith A cero devoratum esse Ionam Jonas was devoured of a Whale Answ 1 First some say that God created a new Whale for this very purpose to swallow Ionah and therfore created him without Lungs or wind-pipe and made all the passages so wide and vast that it might devoure a man whole Answ 2 Secondly others better say that Christ here follows the interpretation of the 70 which as it was vulgar and familiar so also it was ordinarily quoted of all whether it were according to the truth of the originall or not that is the Septuagints translation was so frequent amongst the Jews and of such esteem with them that they cited Scripture usually as it was rendred by them never seriously weighing whether their interpretation were agreeable to the Text. Answ 3 Thirdly others yet better say that the Whale is generally put for every great Fish for it was ordinary with the Jews to apply the name of a known Species to the Genus Because the Canaanites were principall Merchants and the Arabians most notable Theeves and the Chaldeans excellent and singular Astrologers therefore the Jews called every Merchant a Canaanite and every Thief an Arabian and every Astrologer a Chaldean thus attributing the name of an ordinary Species to the Genus thereof And on the contrary the 70 were wont to give the name of the Genus to a more known or notable Species and thus sometimes instead of Nilus or Euphrates they would say a Flood And thus the Greeks cals every great Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and Homer calleth Phocas Sea Calves Whales and Virg. Immania cete great Whales for great Fishes and hence Cetarius signifieth a kinde of Fish-monger or seller or taker of great sea-Fish And from this propriety of speech our Saviour calleth this Fish a Whale because dag gadol was a great Fish Sect. 4 § 4. So the Son of man shall be three daies and three nights c. Quest How is Christ said to be three daies and three nights in the heart of the earth when he was but one whole day and two nights in the grave Answ That this may be the better understood and more cleerly resolved we will lay down these three things namely First that divers nations begun their day at divers times the Babylonians and the Chaldeans reckoned their day from sun-rising to sun-rising The Astrologians counted the day from noon to noon from the time that the sun was at

faulty that our Saviour here gives his Disciples such strict charge to take heed and beware of it Answ 1 First the Pharisees by their Religion sinned against the Law and that either I. Against the whole Law by obscuring of it which they did First by their many divers expositions for Epiphanius telleth us that they had a foure-fold interpretation of Scripture to wit of Moisis of Rabbi Aciba or according to some of Baraciba the sonne of Aciba of Adda or Iudah or Annanus and of the sonne of Assamonaeus Senens lib. 8.625 § 7. This may be applied I. To the Origenists who allegorize all truths II. To the Anabaptists who expound all Scripture according to their particular and severall rev●lations Secondly the Pharisees obscured the Law by taking away from the people the key of knowledge Luke 11.52 Thus the Papists praise ignorance and take away the Scripture the key of knowledge from the people and stand in the justification of it as wee might shew from Doctor Standish Hosius Bellarmine and divers others of them wherein they are contrary to Chrysostome Origen yea holy Paul himselfe Colos 3.16 II. The Pharisees by their Religion sinned against the Parts of the Law that is both First against the Ceremoniall Law which they preferred too much by the observation of their Traditions as the washing of hands pots vessels and the like wherein they were more strict then in the observation of the Morall Law Marke 7.3 c. Now they had two sorts of Traditions to wit I. Divine which they understood literally and preferred before those things which were more weighty Now these were their Lotions Phylacteries borders of their garments and the like which Christ speakes of Mat. 23. And for which hee reproves them because they were more strict in the observation of them then in the great workes of the Law Wee must here observe that they did not sinne in the bare use of these because they were enjoyned by God For First the Lord commands them to make Zizith Fimbrias fringes in the borders of their garments Numb 15.38 Deut. 22.12 And it is wonderfull to consider what vertue they put in these and how much they ascribed unto them for they thought that these being put on were able to defend them from Iezer hara their Malus genius or corrupt concupiscence Paulus Phagius s Numb 15.38 Item Simler Gelasius This may be applyed to the Papists who ascribe full as much if not more to the signe of the Crosse as these Pharisees did to their Fringes For at first it was used for the testifying of our faith in Christ crucified but afterwards for the driving away of devils and for the saving and blessing of them from all evill or danger and the like Secondly they had their Tephyllim Phylacteria and these were not inventions of their owne but commanded by God Exodus 13.9.16 Now they had a double Phylacterie one to weare upon their fore-head and another for their left arme both which were made of parchment and were worne every day In these Phylacteries were writ foure sentences or lessons which they called Parschioth namely I. Deut. 6 4. Heart oh Israel the Lord our God is one Lord And thou shalt love him with all thy heart with all thy soule and with all thy might II. Exodus 13.1 2. The Lord said unto Moses sanctifie unto mee all the first borne III. Exodus 13.11 12. When the Lord shall bring thee into the land of Canaan thou shalt then set apart unto him all that openeth the matrix IV. Deut. 11.13 If thou wilt hearken unto my Law and love me with all thy heart then I will give thee the former and latter roine II. The Pharisees had humone Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Epist 151. Multas constitutiones à majoribus per manus traditas quae non inter leges Mosis p Ioseph Antiq. 113.18 Besides the Lawes of Moses they had divers traditions delivered unto them from the Elders And these were the traditions which our Saviour speakes of Matth. 15.9 I could name many of these traditions but that some of them would offend chastity yet if any would see them let him reade Hierome Epist 151. I wil only name one or two concerning their Tephillim God commanded them to weare them but their Elders commanded that the lessons or sentences which were writ in them should be writ in foure equall lines one no longer then another and therefore some of the vers●● were clipped and not set downe as they were in the Text. Againe when they had on their Tephillim then they must not come neere any grave or sepulcher that is not within foure cubits of it and this was not commanded by God but injoyned by their Elders Now they offended doubly in these traditions For First they placed a great deale of hope confidence and religion in the observation of these traditions Si quis Tephillim quotidiè utatur et non negligat perinde sit ae si quis servet omnia praecepta Dei If any weare his Phylacteries daily and observe the Traditions and Injunctions of the Elders in the wearing thereof he hath done in effect as much as if hee had observed and kept all the commandements of God q Vide Sylloge vocum exotic ubi Plura pag. 153. c. ad 160. s Mat. 23.5 Secondly they sinned in these traditions because they preferred them before the precepts of God Matth. 15.9 Now the Papists are like the Pharisees and like unto them offend in both these as was sufficiently shewed in the former Chapter and might bee shewed by that beastly Tenet of theirs that whoredome is rather to be tolerated then mariage in those that have entred into holy or rather ungodly orders but I forbeare it Thus wee have seene how in some things the Pharisees sinned against the Ceremoniall Law Secondly the Pharisees sinned against the Morall Law and that many wayes to wit I. Cortici inhaerendo by looking onely to the letter of the Law Mat. 5.20 21. and purging only the outward man Matth. 23.25 So there are many who abstaine from great grosse criminall and enormious offences who never regard sanctification at all Minima praeferendo by preferring the lesser things as appeares thus First because they were curious and strict in the lesser things as Matth. 23.23 Secondly because they were injurious in the greater things as Matth. 23.4 This may be applyed to grosse Hypocrites who are sharpe Censurers of others and yet no better themselves many there are who have a shew of profession but in the m●ane time are covetous proud angry cruell injurious to others and given to revenge themselves III. Externis incumbendo by insisting and resting only in the outward worke doing that which was commanded onely to be seene of men and to be praised by them Matt. 6.3 and 23.5 Now this may be applyed to two sorts of men viz. First unto Hypocrites who desire to be seene and applauded for that which

〈◊〉 QVESTIONS Dog●●●icall OBSERVATIONS A●● 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 August● de verà religione ●on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in ser●●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 Morbu●● medicin●● medic●●● That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anothe●●●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 Olimpi●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 Prom●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 ● As he spa●● by the mouth of his holy Prophets which ha●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 ● 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

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 evi●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

message of the wise men he feares that all his money given to the Romans for his Kingdome is utterly lost Observ Teaching us that an evill conscience alwaies feares and presageth evill it being more clamorous then a thousand witnesses for first the conscience is alwaies at hand quocunque fugis teipsum non fugis c August s Ioh. fly whether thou wilt thou canst not fly from thy conscience Secondly as the conscience is alwaies present so is it alwaies prepared to accuse it selfe as Iosephs brethren did when they were roughly handled by Ioseph they say it is just upon them for their crueltie shewed towards their brother d Gen. 42.21 so Herod the lesse when he heares of Christ he saith this is no other then Iohn whom I have beheaded e Mark 6. Yea thirdly this is the just judgement of God quisquis habet ultorem sceleris f Ambros that every wicked man should have both a Iudge and a hangman an accuser and condemner within himselfe and thus had this Herod when he heares tidings of a King of the Iewes he being but a wicked usurper and cruell tyrant presently feares his owne downefall Sect. 2 § 2. And all Ierusalem with him Hence it may be demanded Quest why Ierusalem is troubled Herod hath no part in the Messias and therefore no marvell if hee feare but Christ was promised unto the Iewes they dayly expect him therefore why are they troubled at this newes First some say the Iewes were troubled onely Answ 1 with the noveltie of the thing but were neither terrified nor sorry for the newes thus once thought Calvin but afterwards disliked it Secondly others answer that either they loved Answ 2 Herod or at least they flattered him Regis ad exemplum totus componitur orbis And therefore seeing hee was troubled in deede they are troubled in shew but Herod so inhumainely tyrannising over them as he did makes me that I cannot imagine this to be the cause of their feare Thirdly wickednesse was so rooted in their hearts and they accustomed to all manner of Answ 3 impiety in their lives that they desire not a peaceable holy and just King who would punish their offences to rule over them and hence afterwards they utterly disclaime Christ nolumus hunc regnare we will not have this man to rule over us Fourthly they were troubled because they feare that this message will exasperate Herods Answ 4 suspition and sharpen his tyranny more against them but this their disturbance implyes something more then this Fiftly I answer they were now at peace although a base peace conjoyned with slavery Answ 5 and tyranny and therefore they doe not desire by new afflictions to prepare a way for the Messias wordly peace thus blocking up the way to Christ they feare to bee afflicted by Caesar and therefore will not acknowledge Christ as wee may see clearely by a place or two The Iewes perceiving the extraordinary miracles that Christ wrought gather together and take councell thus If we let this man alone then all will beleeve in him and the Romans will come and take away both our place and Nation a Ioh. 11.48 And afterwards Christ being accused to Pilate and he desirous to remitt him the Iewes cry out unto him If thou let this man goe thou art not Caesars friend for whosoever maketh himselfe a King speaketh against Caesar b Ioh. 19.12 And therefore for their parts they utterly deny Christ protesting that they have no King but Caesar c Ioh. 19.15 And thus they are troubled when they heare of the King of the Iewes fearing least hereby the Romans should bee incensed against them and so their peace disturbed and their misery renewed §. 1. VERS 4. And when Herod had gathether all the chiefe Priests and Scribes of the people together be demanded of them Vers 4 where Christ should be borne We may observe hence that the Scripture is three manner of waies handled Sect. 1 1. By the Scribes who reade and study the Scriptures that they may understand them Observ and bee able to dispute of those truths contained in them and goe no further then knowledge and the information of the judgement 2. By Herod he desires to know the Scriptures that hee may therby the better know how to oppose Christ sooner to prevaile against him which he feares not but hee shall easily accomplish if by the Scriptures he can but learne where he is Thus wicked men often reade the Scriptures that they may wrest them for the patronage of their sins hence some have learned to urge those examples of Iosephs feasting of his brethren d Gen. 43.34 whereby it is said they drunke and were merry or drunke largely and of Christs turning water into wine at the marriage e Iohn 2. where it is said and when men have well drunken then the worst wine will serve for the justifying or excusing of drunkennesse Thus others excuse their lying by Abrahams and the Mid-wives examples Heretikes they also study Scripture that they may either thereby overthrow Scripture by finding some contradictions and falshoodes in them as they falsly suppose or at least and best that they may finde some medium midst wherby they may defend their errors by wresting and forcing the Scriptures to speak on their side Both these are wicked Gospellers that study the Word of God onely for table talke and the informing of the minde as the Scribes did or who study the Scriptures for some direct wicked end as Herod did 3. The Scripture is handled by the Wise-men for this end that knowing the truth they may follow it they desire in sincerity of heart to know where Christ is that they may runne unto him fall downe before him and with their soules and hearts truely worship him And these only are wise Gospellers who desire to know the will of God that they may zealously endeavour to doe it Sect. 2 § 2. He gathered together the chiefe Priests Quest 1 Scribes It may heere be questioned who these were Answ Intending elsewhere to speake largely of these I wil here be briefe First the name of High-Priest did belong to the prime and chiefest sacerdotall office which office 1. was vitall and continued for terme of life e Numb 3.25 2. now it was become annual continued but for a yere f Ioh. 11.49 18.13 3. This office was now divided betwixt two as it is said Annas and Cajaphas being the High Priests g Luk. 3.2 4. High Priests or as heere Chiefe Priests in the plurall number signifie either those that are of the stocke of Aaron or Eleazar or those who have borne the office formerly for a yeere or those who were governours of the Sanhedrin Secondly Scribe is the name of one of the seven sects that were amongst the Iewes for Answ 2 there were 1. Scribes 2. Pharisees 3. Saducees 4. Hemerobaptists 5. Nazarenes 6. Esseens 7.

us in the service of God I answer Answ a right use of the affections doth helpe us in Gods service Shame makes us blush for sinne feare makes us warie anger makes us zealous of the credit and good name of our neighbour and of the glory of God Loftinesse of minde makes us constant and resolute in our callings and duties both divine and humane Praise makes us more prompt and ready to obey vertue it being cos virtutis vertues whetstone § 3. And departed into Aegypt Aegypt was Sect. 3 a place of ill report in many things First Observ a place of noe faith nor truth but perfidious and treacherous Pompeius was slaine there Iulius Caesar was in danger of treacherie when he was there and it was a fatall place to Antonius Secondly they were persecuters of the Israelites and God makes that great deliverance of his people from them the Preface of the law b Exod. 20.1 And hence it is that God forbids them to returne any more into Aegypt but rather to goe to Babylon and submit themselves to the Chaldean captivity as Ieremiah the Prophet often perswades Thirdly the Aegyptians were most bitter and cruell enemies of religion abounding in all manner of superstition and this is that which most grieves the children of God to bee among those that are lovers of superstition and haters of religion c Psa 120.5.6 And yet notwithstanding all this Ioseph being commanded by the Lord to goe thither doth neither refuse it as the Iewes did when they were bidden by the Prophet to goe to Babylon neither doth hee flye into some other place as Ionas did who would have fled to Tarsus when he should have gone to Nineveh but goes presently when and punctually whether the Lord bids him Vers 15 §. 1. VERS 15. And was there vntill the Sect. 1 death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying out of Aegypt have I called my Sonne A man in the ford ready to sinke catcheth at every thing he feels or sees which he can reach hoping that it will helpe to keepe his head above water so Papists snatching every occasion for the confirmation of their religion laye hold upon this verse to ground their unwritten traditions upon Obiect objecting thus Many bookes truly sacred and canonicall have utterly perished and beene lost and therefore that Canon of Scripture which now wee have is not sufficient the Antecedent they confirme from Chrysostome a Hom 9. s Matth. who saith the Jewes lost some of their sacred and canonicall bookes by negligence and carelesnesse and some of them have beene burnt and therfore these Books could never be repaired or written again by Esdras seeing that they were no where extant they give us examples of this as this verse Out of Aegypt have I called my sonne and verse 23. he shall be called a Nazarite which words are not at all to be found in the Old Testament And therefore the Scriptures are insufficient without ecclesiasticall or humane Traditions Answ 1 I answer first we deny that any sacred and canonicall bookes have beene lost Answ 2 Secondly if there bee any lost as some Protestants grant as we shal see else where yet they were either historicall and not absolutly necessary unto salvation or doctrinall containing fundamentall truths which are clearely taught and laid downe in some of those bookes which we have now extant and therefore this doth not conclude the Scriptures to be insufficient Answ 3 Thirdly the proofe they bring for their Antecedent proves nothing because Chrysostome being ignorant of the Hebrew tongue followes the translation of some interpreters who hath not these two sentences which are in this verse and the 23. verse but St. Hierom learned in the languages affirmes b Lib. de opt gen interp that they are both to bee found in the Hebrew Text that is this verse in Hos 11.1 and vers 23. in Iudg. 13.5 and Isa 11.1 Yea both these sentences are to bee found in the vulgar translation which the Papists hold onely authenticall of all other translations Answ 4 Fourthly the Jewes so religiously and carefully did keep these sacred books that no one book either by their negligence or malice hath perished as shall bee else where shewed and as Bellarmine himselfe proves c Lib. 2. de verbo Dei and others are verily perswaded of d Scharpius curs Theog 137. Sect. 2 § 2. That it might bee fulfilled which was spoken of the Lord by the Prophet Exposit The scope of that place Hos 11.1 Is to commemorate the deliverance of Israel from Egypt by way of reproach and upbraiding of the Jewes who were so unthankefull and disobedient unto God who had done such great thing for them Hence a principall question offers it selfe to be discussed which is this How is it said here Quest This was done that it might be fulfilled c. Is this the scope of Hoseas prophesie I answer first a Prophesie is fulfilled three Answ 1 manner of wayes I. When that which is foretold come to passe as Samuel foretold Saul that his kingdom should not continue e 1. Sam. 13.14 because God had rejected him f 1 Sam. 15.23 which was shortly after fulfilled in David to whom the crowne was given II. When a thing is foretold of one time in generall which may often come to passe or when a Prophesie is given which seems to aime at some one time but the substance of it is accomplished many times as the Prophet Esay Prophesieth of the Jewes they shall heare but not understand see but not perceive g Esa 6.9.10 Which is dayly accomplished whereresoever the Gospel is preached III. When not that numericall thing comes to passe which is foretold but some thing like thereunto and thus some say the Prophets prediction is fulfilled in this place h Muscul s But because it may be replyed although something Answ 2 like unto that which is foretold come to passe yet it cannot truely be said to be fulfilled I will therefore give a second answer and that is Prophecies have many senses as may appeare by a fivefold explication of them viz. Historicall Morall Allegoricall Tropologicall Anagogicall of which I shall speake God enabling me plainely else where But because it may yet be replyed that this is full of danger seeing 1 Origen and some others have turned all Historicall narrations into Allegories and 2. because the Anabaptists doe denie the very truth of the Historie of the Scriptures embracing onely Allegories and excluding all Historicall truths as Ixion embraced a cloud in stead of Iuno I will therefore produce Answ 3 a third answer which is that one prophecie hath but one sense onely yet there may bee two parts thereof and thus Mr. Perkins answers i de unica rat concionandi This is not so plaine nor cleare unto the understanding and therefore I adde a fourth answer That

not dangerous to be read there are depths where an Elephant may swimme and shallow places where a Lambe may wade over yea all necessary truths are plainely expressed Answ 3 Thirdly let it bee granted that they are hard and dangerous to him that throughly understands them not yet they must not therfore be taken away because they are necessary darts yea the principall darte against Sathan Yea why doth the Church of Rome thus prohihite the Scriptures because they are dangerous that is because there is indeede great feare and danger that the reading of this divine truth will detect and lay open the Popish errours which they cannot endure should be disclosed Answ 4 Fourthly I answer to the question propounded they are enemies or at least not friends unto this weapons of the word that spend time unwillingly in the reading and hearing of it that can spend three houres in the hearing of a Comedy with more delight then one in the hearing of a Sermon or in reading the Scriptures not because a play is better but for one of these causes either First because thine eyes are blind and understanding so obscure that thou canst not understand or perceive those spirituall truths which are specified in the Scripture o 1 Cor. 2 14. Or secondly because although thou understandest what thou hearest and readest yet thou lovest the world better then God thy body better then thy soule and thy pleasure more then thy eternall blisse Or thirdly this is because thou canst not brooke or endure the reproofes of the word of God it doth not praise thee but blame thee and therefore thou hatest it as Ahab did Michai●h But thou must consider that if thou wouldest not sinne the Minister would not reprehend thee for sinne and if thou wouldst abound in good workes hee would praise thee In the meane rime he must take care of thee and not bee wanting in reproofes untill thou bee reformed because that is the profitable balme to cure thy sick soule And therefore heare reade learne and obey the word yea labour that thou mayest be rich in the knowledge thereof p Colos 3.16 that so thou mayest be made wise unto salvation and surely armed against all the fiery darts of Sathan § 2. Man lives not by bread alone Sathan Sect. 2 enquires here whether Christ be the Son of God or not Quest why then doth Christ answer concerning men Man lives not by bread alone First that he might shew that he was a man Answ 1 and obliged to humane obedience obedientia ejus obedientia hominis q Chrysost the obedience of Christ was the obedience of man Secondly that hee might teach us that his Answ 2 answer doth belong unto us for first if hee had changed the stones into bread what had that beene to us Or secondly if hee had said that he being God had no neede of bread neither had this belonged at all unto us But thirdly when he answers what man must doe he doth thereby propound an institution or instruction for us § 3. But by every word that proceedeth out of Sect. 3 the mouth of God that is by any thing that God in his good pleasure wils to be our foode or by any thing else besides bread whatsoever God shall thinke good Hence observe two things First things in Obser 1 respect of being must have dependance on the will of God or on themselves or one some other I. if they depend upon themselves for their beeing they are Gods II. if they depend on any other thing without and besides God that thing then is God also these two being absurd and neare blasphemy it remaines III. that all things and acts in the world as acts considered have their being by a dependance upon God as on the highest cause Secondly observe God is not tyed to the second Obser 2 ordinary causes but hee can doe that without them which hee can doe with them as appeares in these particulars First God sometimes works without meanes at all as in the first creation of the Chaos and in Christs healing many diseases Secondly God sometimes workes with ordinary but those weake and insufficient meanes in the order of nature thus Asa beleeves that it is nothing with God to helpe whether with many or with them that have no power r 2 Chro. 14.11 yea examples we have hereof in the booke of God as when the figges healed Hezekiahs sore ſ 2 King 20.7 when Iacobs rods made the sheepe bring forth party-coloured lambes Gen. 30.37.38 when the wind brought quailes Exod. 16.30 c. when Gideons 300. souldiers got the victory t Iudg. 7.22 and Ionathan and his man 1 Sam. 14.6 when Elijah went in the strength of h●s meat forty dayes u 1 King 19. ● All these were wrought by ordinary meanes but the meanes in themselves were altogether ineffectuall for the effecting of such great workes as these were Thirdly God sometimes workes by meanes altogether unusuall and unwonted such as was Manna in the Desart so without the Sunne he caused light to shine forth either out of the whole Chaos or els out of the element of fire at the first creation so without raine at the same time the earth was fruitfull And thus with the noyse of Rammes-bornes the walles of Iericho fell downe Fourthly God sometimes workes with quite contrary meanes as Christ healed the blind mans eyes with clay and spittle a Ioh. 9.6.7 and Ionas is saved by being in the whales belly b Iona. 2.10 Vers 5 VERS 5. Then the devill taketh him up into the holy city and setteth him on a pinnacle of the Temple Sect. 1 § 1. Then the devill taketh him up It is questioned here Quest how the devill tooke him up whether it were first truly or in a vision or secondly visibly or invisibly or thirdly violently or willingly and Musculus thinkes that these things are not curiously to be enquired or searched out yet I hope we may safely answer Answ 1 First that the devill tooke up Christ really and truely for what neede we deny this seeing the affirmation thereof is not contrary to the analogy of faith yea to deny it were to change the truth of the Scriptures into figures as did Origen in times past and the Anabaptists at this day Answ 2 Secondly if it bee objected how could the devill take up Christ invisibly Chrysostom oper imperf answers that it was easie for him to doe it by the power of Christ for if Habakkuck could be transported from Iudea into Babylon and seene of none then why not Christ Answ 3 Thirdly there is no question but this was done willingly for it was not in the devils power to draw him against his will Cum audis ductum ne cogita potentiam Sathana sed patientiam Christi in Domino non infirmitas sed patientia in Sathana non virtus sed superbia c Chrysost oper imperf s when thou hearest that Christ was

Peter or Paul themselves The Prince of Anhault tearmed the Scriptures the swathling bands wherein Christ was wrapped that is the containers and includers of truth it selfe Therefore we must never forsake them Fourthly there is nothing more profitable Answ 4 either for the unregenerate or for the regenerate and therefore to bee adhered unto by all because under those two all are included First it is profitable for those that are not regenerated and as yet borne anew unto God and that in these regards First the word of God breakes the hard heart Is not my word saith the Lord like a hammer that breaketh the Rocke in pieces i Ier. 23.29 Secondly the word of God gives sight to the blind eyes k Psa 19.8 Behold saith God unto Paul I have sent thee to open their eyes and to turne them from darknesse unto light l Acts 26.28 Thirdly it is profitable for such to bring them from the power of Satan unto God m Act. 26.18 Fourthly it is profitable unto them for the pardon of their sinnes and spiritual adoption into the fellowship of sonnes n Act. 26.18 Fiftly it is profitable to convince them of their sinnes o 1 Cor. 14.24 Secondly it is profitable for those that are regenerated in these respects First the Scriptures protect and defend them against the temptations of Satan they are a shield unto them that put their trust in God p Pro. 30.5 yea they are the spirituall sword which serves both for offence and defence q Ephes 6.17 Secondly by the Scripture the understanding of Gods children is more and more enlightned r Psal 19.8 9. Thirdly their affections are thereby more and more enflamed Did not our hearts burne within us said the two Disciples while he opened unto us the Scriptures ſ Luk. 24.52 Fourthly the word of God doth purge us from our guylt Now ye are cleane through the word that I have spoken unto you t Ioh. 15.3 Fiftly the Scriptures are profitable unto the righteous to arm them against afflictions to comfort them in sorrow u Rom. 15 4. Sixtly they strengthen them unto patience in all crosses whatsoever x Rom. 15 4. Answ 5 Fiftly the word of God is the guid convoy and directer of the soule and therefore cannot be forsaken without inevitable danger of erring the word of the Lod is right y Psa 19.8 that is regula recti the rule of truth and uprightnesse yea thereby the servants of God are forewarned that is advised preadmonished and forearmed against the assaults of Satan z Psal 19.11 The word of God is a light unto our feete and a lampe unto our pathes a Psa 119 105. And therefore we must not seeke unto them that have familiar spirits but seeke the Lord in the law and in his testimonies b Isa 8.19 20. And therefore seeing the word of God is the conducter of the soule wee must take heed that we never forsake or let goe out of our hands this weapon of the Scriptures Quest 5 It is here demanded what word of God it is that is the directer of the soule for it is controverted both by the Papists and Anabaptists who like Sampsons Foxes c Iudg. 15 4. meet in the tailes both of them opposing us and the truth but their heads are diametrally opposite one to the other as appeares by a double quaere Quest 6 First what word of God is the rule to walke by Answ 1 To this first they both answer not the Scripture alone Answ 2 Secondly the Papists say besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which are the rule of the life also Answ 3 Thirdly the Anabaptists cry downe their traditions and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their enthusiasmes and revelations which we are rather to be regulated by then by the written word of God Answ 4 Fourthly we say that it is the written word onely that is the rule of the life and directer of the soule and neither unwritten traditions nor unwarranted revelations If wee believe not Moses and the Prophets wee will believe nothing saith our Saviour d Luk. 16 29. because the Scriptures were written that we might believe and believing bee saved e 1 Ioh. 20.31 and therefore saving faith is built upon the Scriptures only and neither upon traditions nor enthusiames yea it is onely the Scriptures that are truely profitable for all sorts of men as was shewed in the former question answer 4. yea they are able to make us wise unto salvation and perfect men in Christ Jesus f 2 Tim. 3 15 and therefore are the onely loadstone of our Quest 7 life Secondly who shall expound the word of God which is the soules conduct First here they both answer that the Scriptures Answ 1 must not expound themselves they must not be both a Judge and a Partie Answ 2 Secondly the Papists say the Church must interpret the Scriptures that is that Church which is built in the Popes brest infallibility lying and residing onely in him Answ 3 Thirdly the Anabaptists say the Holy Spirit in them is the interpreter of the word that is their revelations are all divine truthes and to be obeyed and admitted as oracles from heaven Answ 4 Fourthly we say the holy Scriptures interpret themselves quod in uno difficile aliàs aptius that which is more difficult in one place is easier in another a Austen And therefore I conclude that the holy Scripture is that Lucifer or day starre that directs the soule unto Christ for the Father sends us unto the Sonne commanding us to heare him the Sonne sends us unto the word bidding us search that diligently b Ioh. 5.39 the scripture is able to make us perfect the Apostles taught the whole Counsell of God c Acts 20.20.27 and yet they teach nothing besides Moses and the Scriptures And therfore how injurious unto the soules of Men are Papists that robbe the people of this light and debarre them from the Scriptures These are builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Babell indeede they speake a tongue which the people cannot understand for they must not enjoy it or bee suffered to reade it in the vulgar tongue These make the Scriptures like the Shew bread which none were to touch but the Priests alone These are like the spyes Obiect 2 sent to Canaan they bring evill reports of the word of God telling the people the beauty of it but withall the difficulty to bee such as they can never overcome and therefore it boots them not reade them To this I answer First Chrysostome opposes Answ 1 the Apostles to the Philosophers and Rhetoritians because these were very obscure and hard to be understood but the Scriptures are plaine and may be conceived at least the precepts and instructions thereof by the diligent reading of them Chrysost hom 3. de Lazaro Secondly if the divine

Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess● quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned

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

3.11 and 5.4 For Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 Direction the rule of good and this is immutable as God himselfe is because it is his will Answ 3 Thirdly wee being in Christ are freed from the law of sinne and of death Rom. 8.2 But yet wee are debtours not to the flesh to live after the flesh but to the law to be regulated thereby for the law is good holy just spirituall and to be consented unto Rom. 7.7.12.14.16 yea to be delighted in and that in the inward man Rom. 7.22 And therefore although the ceremoniall law be now disanulled and the conditions of the morall law abrogated we being freed from the curse and condemning power of the law and not justified by the law yet as the law is a rule of direction unto us so it is to be obeyed and submitted unto Teaching unto us this necessary instruction Obser that the Gospell doth not take away the obedience of the morall law Blessed are they saith David that are upright in their waies Ps 1.1 c. and if wee would enter into life our Saviour saith we must keepe the Commandements Mat. 19.17 c. whence S. Paul saith that those who are in grace are not without law to God but under the law to Christ v 1 Cor. 9 21. And againe the grace of God which bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world u Titus 2 11.12 And therefore both the negative and affirmative part both of the first and second table is to be obeyed even of the deare members of Christ because this he did not by his comming destroy Quest 2 Why must the Morall law bee observed in the times and places of the Gospell Answ 1 First because God is unchangeable and therefore so is also his will Iames 1.17 But the Law as was sayd before is the will of God Answ 2 Secondly God requires of all persons in all times to live holily and unblameably as appeares by these places Luk. 1.79 and 1 Thessal 4.4 and Titus 2.11.14 and Heb. 12.14 and 1 Pet. 1.17 But the rule of holinesse goodnesse truth equitie and justice is no where laid down but in the Law and therefore the Morall Law is perpetuall Answ 3 Thirdly the Morall law is in force in the times of the Gospell and must bee obeyed because disobedience thereunto is severely punished Hee that sinnes against the law shall bee judged by the law although hee live under the Gospell as we may see in these places 1 Cor. 6.9 Ephes 5.3 Coloss 3.6 And therefore Bellarmine is most injurious unto us in saying that Protestants affirme Christian libertie to consist in an absolute freedome from the obedience and subjection of the Morall law Quod Moses cum suo Decalogo nihil ad nos pertineat and that Moses with his Decalogue belongeth not unto us w Bellar. lib. 4. de Iust cap. 5 initio How false and malicious this is all the world may know considering that wee subscribe to the truth of this present Scripture that Christ came not to dissolve but to fulfill the law Indeed the Muscovites doe hold that the Decalogue is abrogated by the Apostles x Theolog Muscovit cap. 5. But Protestants are far off from so grosse an opinion for we say That Christian libertie consisteth in these three things namely First that wee are exempted from the Ceremonies of the Law and the Judicials so farre forth as they concerned the politicke state of the Jewes y Act. 15.10 Secondly wee are freed from the curse and guilt of the law z Galath 3.13 Christ hath redeemed us from the curse of the law when hee was made a curse for us Thirdly we are delivered from the servitude of sinne And therefere it is a shamelesse slander to avouch that wee hold Christian liberty to consist in a freedome from the obedience of the Law of God Sect. 4 § 4. The Law What Law is here meant There is a two-fold Law Quest Answ First the Law of the Gentiles which Saint Paul calleth the law of Nature They doe by nature the things of the Law Rom. 2.14 Secondly the Law of the Jewes which is three-fold viz. First Ceremoniall which is described and explained in the Bookes of Moses especially in Leviticus and prescribed rites and ceremonies unto the Jewes to bee observed and performed in the worship of God Secondly Iudiciall which prescribed ordinances for the government of the common-wealth of the Jewes and the civill punishment of offenders Thirdly Morall here meant and wherein 3 things are observeable viz. First the Morall Law is that which was written at first in the heart of Adam and in all men since by nature in regard whereof it binds all men Secondly it commands perfect obedience both inward in thought and affection and outward in speech and action Thirdy it bindeth to the curse and punishment every one that faileth in the least performance of holy duties b Gal. 3.10 Sect. 5 § 5. And the Prophets Who are meant here by Prophets Quest Prophets are of three sorts namely First of the Jewes Secondly of the Gentiles of whom Paul sayth One of your owne Prophets hath sayd Thirdly of the truth of whom Christ sayth Behold I send unto you Prophets and wise men Now our Saviour meaneth the Prophets that did foretell of him Faustus ex August lib. 19. cap. 7. cantr Faust Sect. 6 § 6. But to fulfill it Our Saviour here affirming that he came not to destroy the Law but to fulfill it may make some doubt whether there be any difference betweene the Law and the Gospell or not and how they differ Answ 1 The difference betweene the Law and the Gospell stands in five things namely The Law First is Naturall and was in mans nature before the fall Secondly sets forth Gods justice in rigour without mercie Thirdly requires perfect righteousnesse within us Fourthly threatneth iudgement without mercie therefore it is called the ministery of condemnation c 2 Cor. 3.7.9 Fiftly promiseth life to the doer d Rom. 10.5 The Gospel Is spirituall revealed after the fall in the covenant of grace Sets forth Justice and Mercie united both in Christ Revealeth our acceptance with God by imputed righteousnesse Shewes mercie to mans sinne in and by Christ if wee doe repent and believe in him with a lively faith To the believer Rom. 4 5. How did Christ fulfill the Law First by and in his Doctrine and that these Quest 2 two wayes First by restoring unto the Law Answ 1 it s proper meaning and true sence as Matth. 5. vers 21 22.27.28 which was depraved by the Pharisees as appeares plainly in the whole next chapter Secondly by revealing the right way whereby the law may be fulfilled Answ 2 Secondly Christ fulfilled the Law in his Person and that five wayes First by

becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.

the truth And Possevine saith ſ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin ●rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x ●anus loc Th●ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them fai●e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like ch●ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whos● sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and

are made e Staplet Ibid. And therefore it followes not that because Christ is a Law-giver therefore he must make new lawes disanulling or opposing the old Secondly Christ saith Ego dic● I say not as Arg. 2 the Prophets were wont to doe Haec dicit Dominus Thus sayth the Lord and therefore Christ here opposeth himself to the law of God The reason why Christ sayth I say Answ is not because hee speakes contrary to that which his Father had spoken formerly by his Prophets but because whatsoever he speaks from the Father he speakes from himselfe which the Prophets did not Propheta ad conservos Christus ad ser●os f Chrysost sup Christ as a Lord speakes unto his servants and therefore saith I say unto you the Prophets as the servants of the Lord speake unto their fellow servants in the Lord and therefore say thus saith the Lord. Thirdly Stapleton proves this from examples Christ saith he addes new Lawes and therefore Arg. 3 he opposeth the Law of God he proves the proposition thus First Christ saith thou shalt not sweare at all vers 34. I answer it was never lawfull or allowable by Answ 1 the Law of God to sweare by those things which Christ reproves wherefore this was no new Law Secondly Christ teacheth that Divorce is never lawfull but for adultery or fornication vers 32. I answer this was an old Law and no new one Our Saviour himselfe saying that from Answ 2 the beginning it was not allowed for a man upon every occasion to put away his wife g Matth. 19.8 Thirdly Christ teacheth us under the Gospel to love our enemies vers 44. Answ 3 This was an ancient law If saith the Lord thou meet not thy friends but thy enemies Oxe or his Asse going astray thou shalt surely bring it backe to him againe h Exod. 23.4 Now none can deny but this instance doth plainely imply and injoyne love to our enemies But if any be so blind that they cannot see it or so obstinate that they will not acknowledge that it may hence bee deduced or proved that wee ought to love our enemies let him listen then to the wise man If thine enemy be hungry give him bread to eate and if bee bee thirsty give him water to drinke c i Pro. 25.21 And therefore that addition which our Saviour speakes of vers 44. Thou shalt hate thine enemy is a falsification of the Pharisees as shall bee shewed afterwards and was never injoyned by the Law of God Fourthly Christ teacheth us to love our brethren and calleth it his Commandement John 14.15.21 and 15.10.12.17 and John 13.34 and Saint Paul cals it the Law of Christ Galat. 6.2 Answ 4 This was no new commandement but an old given in the Old Testament David expresly commends and implicitly commands this brotherly love Oh how good and joyfull a thing it is for brethren to dwell together in amity and unity Psal 133. c. Yea our Saviour saith the one halfe of the Law is to love our neighbour as our selfe Mat. 22.49 which words are taken from Lev. 19.18 And therefore I may safely those rubbes removed out of the way conclude this question that certainely Christ doth not here oppose himselfe to the Law of God but to the expositions of the Pharisees Quest 2 Why did not Christ who was the true Messias ordaine new Lawes for those to walke by who were under the Gospell Answ 1 First because the Law of God was perfect Psal 19.7 and wonderfull 119.129 and spirituall Rom. 7. extending it selfe to the inward man as well as the outward for it forbids coveteousnesse and condemnes the internall concupiscence of the heart in the tenth Commandement God is to be worshipped in spirit and with spirituall worship Joh. 4.24 this also the Law commands Salomon perswades us to give God our hearts Prov. 23.26 and Moses to love and serve God with all our hearts and with all our souls Deut. 6.5 And therefore there was no need of a new Law the old being such as hath beene said Secondly whatsoever Christ taught or desired Answ 2 to teach to his Apostles and Disciples and to all his dispersed through the whole world was included prescribed and laid down in the Law and therefore there was no necessity of framing new Commandements We read of three principal Lawes which Christ commends unto all that are under the Gospell the first is to keepe the Commandements Mat. 19.17 Now this is injoyned in the Old Testament The second is to love the brethren or our brethren this also was commanded in the Law The third is to believe in Christ but this is the Commandement of the Father k 1 Ioh. 3.23 § 2. But I say unto you The scope of Christ Sect. 2 in this place is to oppose his true opinion to the opinion of antiquity and he doth not endeavour to prove this from the best most learned or most ancient Rabbines but onely from his word that he might teach us Observ that the onely fountaine of truth is in his word Christ doth not say It was said of old thou shalt not kill c. but Rabbi Salomon or Ben-Ezra doth not say so But I say unto you that hence wee might learne that the true tryall of antiquity is in the Holy Scriptures and therefore wee are commanded to search them Ioh. 5.39 to repaire to them Esa 8.20 because by them we are regenerated 1 Pet. 1.23 from them we have faith Rom. 10.17 yea they are able to make us perfect l 2 Tim. 3 16. The Church is our Mother therefore shee must be subject to God our Father for the wife ought to be so unto the husband and hence Saint Paul would have us to wave the opinion of an Angell rather then of the word of God m Gal. 1.8 much more then of a Father who is subject to errour as was shewed in the former verse Is there no use at all to be made of Antiquity Quest or of the opinions workes and writings of the Fathers and Ancients First in generall the true use of the Ancients Answ 1 is not to establish a new way unto heaven but to facilitate the old not to teach new opinions but to expound and explaine the ancient truths which are couched in holy writ Secondly more particularly the true use of Answ 2 the Fathers and ancient writers consists In these 4. things to wit First in the exposition of the Scriptures which is twofold namely either Positive as for example this exposition of Scripture is true because the Fathers so interpreted it This followes not Privative this exposition is false because none of the Fathers so give it here observe two things namely First this is no certaine or generall rule because often all the Fathers of some one time or for a long time have been mistaken as was shewed in the former verse in the exposition of Gen. 6.2 and 2 Cor. 4.4 Secondly this is

Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. ●8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfeldu● Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and S●minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists ſ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables ſ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to

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 princip●les of Answ 2 Catechisme are certaine truthes and ●●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 ●●cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christ● 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 th●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 tea●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

because the Divell is the author hereof as will appeare in the last section of this verse yea as swearing comes from him so it bringeth to him as was probably shewed in the example of a Gentleman riding over a bridge in Cornewall who was a notorious common swearer and upon the stumbling of his horse swore at him and presently fell with his horse ●nto the R●ver and was drowned saying as hee fell Horse and man and all to the Devill Answ 2 Secondly because it is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the unclean● to him that sweareth and that feareth an oath In which words he maketh swearing an evident proofe of a prophane person Eccles 9.2 Answ 3 Thirdly because God somet●mes remarkably judgeth this common swearing as we reade hee did in a serving man in Lincolnshire who used to sweare commonly by Gods Blood for when he lay upon his death bed continuing still in that sinne hee finally heard the Bell toule and therewith sware Gods Blood this Bell touleth for me and presently the blood gushing out on all parts of his body he dyed Quest 2 What may we thinke of the practise of those who sweare by the Masse and by the Rood Answ This is a wicked thing in a very high degree because they have beene made Idols and consequently Gods greatest enemies if a subject should give that royall honour which is due only unto the King unto a professed and proclaimed Traytor he deserved to dye and were unworthy to live that should thus esteeme his Soveraignes greatest enemy so they deserve that God should never hold them guiltlesse that thus in Gods steade set up these superstitiously used idols and then sweare by them as if they were Gods This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children have forsaken me and sworn by them who are no Gods o Jer. 5.7 And againe They that sweare by the of Samaria saying Thy God O Dan liveth shall fall and not rise againe p Amos 8.14 Sect. 2 § 2. Be yea yea and nay nay What doth our Saviour meane by this affirmation and negation The Ancients did expound this doubling of the words yea yea nay nay Quest three manner of Answ 1 wayes namely First as in the conscience the thing either is or not so also it should be in the tongue Secondly as the thing indeed either is or not so also it should be in the speech Thirdly as in the mouth there is yea or nay so there should be in the deed or worke that is according to the truth of the thing and our knowledge thereof should our words be and then according to our words spoken our works should be performed Secondly our Saviour hereby would teach us Answ 2 carefully to avoid both all superfluitie of speech and all manner of oathes answering all questions either by a simple affirmation or negation § 3. For whatsoever is more then this Sect. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used sometimes signifies excellent sometimes abundant sometimes superfluous comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra as if we should say above that which is necessary and so it is taken ●n this place whatsoever is superfluous or more than needs avoid it for it commeth of evill The An●baptists hence object that all swearing Object 1 yea even before a Magistrate is forbidden because it is superfluous and more than needs for the thing enquired after may simp●y be affirmed or denyed First necessary oathes are not superfluous Answ 1 oathes thus Beza Secondly our Saviour saith Let your speech Answ 2 be yea and nay but when the Magistrate imposeth injoyneth and commandeth an oath then it is not ours that is in our power Areti part 1. probl 66. Our Saviours scope is here to forewarne us of all levitie and vanity in our ordinary talk and not to forbid all swearing when a weightie necessity urgeth thereunto They object againe our Saviour saith here Object 2 Whatsover is more than these commeth of evill And therefore to sweare by God before a Magistrate is unlawfull This followes not it proceeds from evill Answ therefore it is evill And thus Saint Augustine saith sup Non dicit malum est sed a malo procedit Christ doth not say that it is evill to sweare by God in it selfe but that it comes from evill thus ordinarily and without any necessity to call God to witnesse the truth of what wee affirme Can that be abused in using vvhich is lawfull Quest Wee may deprave and pollute the best th●ngs by too much liberty as for example 1. Answ Externall good things may bee abused 2. Internall First there are many externall and outward good things which may be abused as for example First Honour is good but yet It is not good to eate much Honey nor for men to seeke their owne glory too much Secondly Prov. 25.26 riches are good but yet a man may so set his heart upon them that they may become a snare unto him r Mat. 6.19 and therfore as we must not seek honour too much so must we not labour too fast to bee rich Thirdly Meat and Wine are good and yet they may be abused unto gluttony and drunkennesse ſ Eze. 16.49 Ephes 5.18 Fourthly apparell are good and yet they may be abused unto pride Luke 16 19. Act. 12.21 c. Fifthly pleasure and delight is good and yet they may be abused Luke 16.25 Prov. 25.16 Sixthly ease and rest are good sometimes and yet the abundance of ease is the cause of much evill t Eze. 16.19 Seventhly time is good but it may be mis-spent and abused Secondly there are many internall and inward good things which may be abused as for example First joy is good and yet a man may give himselfe too much to jollity and mirth Eccles 3.4 and 7.4 and 1 Cor. 7.29 Secondly sorrow is good and yet a man may be too sad and dejected giving too much way to sadnesse and griefe Eccles 3.4 and 1 Cor. 7.29 and 2 Cor. 7 10. Thirdly feare is good and yet a man may be too fearefull 1 Chron. 21.31 Fourthly knowledge is good and yet sometimes it puffes up 1 Cor. 8.1 and Eccles 1.18 c. Rom. 12.3 Fifthly Justice is good and yet a man may be too just u Eccl. 7.18 that is a man may be too cruell severe and rigid pressing the Law alwayes to the uttermost and so Summum jus summa injuria Sixthly divine Revelations are good and yet Paul was in danger to have bin puft up through abundance of them v 2 Cor. 12.7 And therefore let us labour to be sober and moderate Rom. 12 3. § 4. Commeth of evill or a male illo Sect. 4 Some reade these words Neutraliter commeth from evill some more rightly Masculine of the Divell whatsoever is more than these commeth of the

punishment this we must endure patiently for Christs sake II. Culpae The evill of sinne here this generall rule must be laid downe We must give no place unto sinne or we must not yeeld to sinne at all but altogether resist it every sinne is from Sathan 1 Ioh. 3.8 but wee must resist the devill to the face giving no place unto him Ephes 4.27 That is first wee must resist the motions of sinne in our selves Secondly wee must resist the perswasions of sin which come from others Thirdly we must resist the commands of superiours if they be sinfull that is no cōmand must make us do that which God forbids children are not to obey Fathers servants are not to obey Masters Schollers are not to obey Teachers when they injoyne the performance of that which God prohibites in his word Fourthly we must resist our brothers sinne that is reprove and blame it and not seeme to allow of it What is meant by this word Resist Quest 3 First sometimes it is taken in the best sense Answ 1 as elsewhere we are commanded to put on the whole armour of a Christian that wee may resist sinne sathan and temptation Ephes 6.13 Iames 4.7 and 1 Pet 5.3 and thus the evill of sinne is to bee resisted as was shewed even now Secondly sometimes it is taken in the worst Answ 2 sense and that according to a double exposition namely First it signifies Rebellare to Resist which is manifold in Scripture to wit I. Some resist the will of God Rom. 9.19 II. Some resist the Spirit of God Acts 7.51 III. Some resist the truth of God 2 Tim. 3.8 IV. Some resist the Preaching of the Gospel 2 Tim. 4.15 V. Some resist the Magistrate Rom. 13.2 Secondly it signifies Contradicere to contradict and gainesay Thus our Saviour promiseth to give unto his Apostles such a mouth and wisedome that their adversaries should not bee able to gainesay nor resist x Luke 21.15 And thus they who disputed with Stephen were not able to resist the wisedome and Spirit by which hee spake y Acts 6.10 So Elymas withstood Paul Acts 13.8 and Paul Peter Gal. 2.11 Quest 4 Is no evill of punishment to be resisted Answ Evills are of two sorts I. Naturall as sicknesse diseases poverty and the like the generall rule here is where meanes may bee used for the relieving of our necessities or griefes there they must bee used and therefore meate and medicines are not to be despised II. Worldly evils here the generall rule is where charitie is violated there sinne is committed and therefore all contentions are to be laid aside hence two questions arise of which briefely because we shall handle them more largely in the next Section Quest 5 Are warres then lawfull at all Answ 1 First Kings and Princes may lawfully undertake warres observing these foure things I. let the cause moving them unto warre bee lawfull II. Let it be weighty and of great importance III. Let it bee undertaken in Christian love and charitie IV. Let it be the last remedie of seeking to obtaine their rights that is let them first trie by all meanes that restitution and satisfaction may be made for their wrongs before they wage warre Answ 2 Secondly for the Subject it is his part to protect and defend both his King and Kingdome to the uttermost of his power and ability Quest 6 Is it lawfull to goe to law at all Answ 1 First the Anabaptists deny al Magistracie and consequently hold all sutes unlawfull Answ 2 Secondly some hold that it is never a sinne to goe to law Answ 3 Thirdly both these erre and therefore that a meane may bee found out betwixt these extreames I should lay downe here some Rules but they follow in the next Section Sect. 2 § 2. Whosoever shall smite thee on the right cheeke turne to him the other also Quest 1 Is this dutie of suffering and pardoning of injuries so necessarily required of every Christian that it is never lawfull for them to right themselves or to seeke justice from the Magistrate by desiring that the offender may bee punished Answ 1 First it is not lawfull for private persons either to revenge themselves or to desire the Magistrate to punish the offender according to their prescription for men must not be both Judges and Parties Answ 2 Secondly it is never lawfull for the offended to seek to be revenged by the Magistrate of the offender out of a corrupt and exulcerated mind that is out of a desire of anger hatred and revenge towards his neighbour Men for the most part goe to law that they may be revenged and as they say have their will of him who hath injured them this is not to be allowed Answ 3 Thirdly it is lawfull for him who is injured to seeke justice at the Magistrates hand according as he in equitie shall judge of his cause and wrong if he seeke it out of a love of justice and a meeke minde and with a desire that his neighbour may be the better by it as followes by and by We shewed before that this truth was questioned Quest 2 by the Anabaptists and therefore it may here bee demanded How it appeares that those who are injured may justly and lawfully repaire unto the Magjstrate for redres of their wrongs First because God hath instituted and ordained Answ 1 Magistrates Tribunalls and Judgement seates who yet approves of nothing which is contrary to christian love and therefore it is lawfull for the injured to appeale unto the Magistrate for succour against the injurious person Secondly because in all civill religion and Answ 2 well ordered Common-wealthes there are lawes enacted for the punishment of offenders and the recompence of wrongs which lawes were altogether vaine and idle if it were never lawfull to use the benefit of them against malefactors Thirdly because it is profitable for the evill Answ 3 doers that they should be punished for their evill deeds that the pray which they have unjustly got should be taken from betwixt their teeth whence it appeares that it is a worke of charitie sometimes to procure offenders to be corrected that so they may be amended Bishop Davenant s Colos 3.13 We shewed before that some thought it never Quest 3 a sinne to goe to law and therefore it may here be questioned when it is not and when it is First as was said in the former question hee Answ 1 sins who out of a malicious revengefull mind implores the aid of the Magistrate for the punishing of him who hath injured him Secondly the Magistrate is justly implored Answ 2 by the injured person to take vengeance or to punish the injurious in these regards namely I. That he who hath done the injurie may be corrected but without any malice to his person at al. II. That by this meanes he may be repressed lest other wise hee should wrong others in the like manner III. That for the time to come he may be

preserve us from that evill one the divell Thirdly hee will inhabite and dwell with us and in us 2 Cor. 6 18. Fourthly he will provide all good things for us Fifthly he will guide and direct us by his Spirit Rom. 8.14 15. Sixthly hee will give the Kingdome of heaven unto us Luke 12.32 Rom. 8.17 What is it that hinders our prayers from being Quest 7 heard Answ for wee often call upon our Father but he answers us not The impediments are either First Generall namely sinne because God will not heare sinners Ioh. 9.31 nor those who regard iniquity in their hearts Psal 66.18 Secondly particular to wit First Cruelty Yee shall make many prayers but I will not heare Esa 1.15 for your hands are bloody Secondly hard-heartednesse against the poore He that stoppeth his eares against the crie of the poore he also shall cry himselfe but shall not be heard Prov. 21.13 Thirdly dissension and discord hence our Saviour adviseth those to be reconciled who have offended one another before they come to offer up the Calves of their lips unto God Read Mat. 5.24 and Marke 11.25 Fourthly Pride God resists withstands and denies good things unto the proud but giveth grace to the humble see Psal 51.17 and Esa 66.2 and 1 Pet. 5.5 Fifthly Doubting he that would be heard must pray in faith without wavering Iames 1.6 Sixthly Contempt of the word of God Because I have called and yee refused yea set at naught all my counsell therefore ye shall call but I will not heare you t 1 Prov. 1.24 25.28 And therefore if we desire that our prayers may be heard we must carefully eschew Cruelty Miserablenesse Discord Pride Doubting Contempt of Gods word yea all sinnes whatsoever Quest. 8 Who are they that God hath promised to heare when they they pray thus Our Father Ans 1 First those who beleeve in him and place all their trust and confidence upon him John 1.12 Ans 2 Secondly those who by a spirituall regeneration are ingrafted into Christ John 15.5 Ans 3 Thirdly those who are sealed by the Spirit of promise unto the day of their salvation Rom. 8.9 Ans 4 Fourthly those who first of all ayme at and seeke for the glory of God 1 Cor. 10.31 Ans 5 Fifthly they who strive in their life and conversation to imitate God labouring to be holy pure and perfect as he is Mat. 5.44 Ans 6 Sixthly those who devote themselves wholly unto the service of God both in soule and body 1 Cor. 6.19 20. denying themselves their owne wils and desires submitting and subjecting themselves wholly to the will and pleasure of God Sect. 4 § 4. Which art in heaven Quest 1 How are these words to be understood Answ 1 First Augustine understands them of the hearts of the faithfull as though those Temples were the heaven wherein God dwels He confirmes his paradoxe by these arguments I. Because otherwise those who are higher in stature state and situation should be nearer unto God that is if God dwell in heaven literally understood then taller men and those who live upon mountaines and hils and ambitious and high spirits should be nearest unto God whereas the poore lowly and contrite in spirit are nearest and dearest unto him II. Because God professeth that hee will dwell in the humble and with them u Esa 57.15 Therefore saith the Father by heaven is meant the hearts of the humble III Because God hath said that the hearts of his children are his Temple and mansion place 1 Cor. 3.16 and 6.19 and 2 Cor. 6.16 IV. Because God is not to be included in heaven Secondly although the remembrance of this Answ 2 Father be venerable yet I dare not subscribe unto his opinion in this particular and that for these two reasons namely 1. Because if wee may not include God in heaven no more may we in the hearts of the faithfull for as he is extra calum non exclusus without heaven yet not shut out of heaven as he is intra caelum non inclusus within heaven yet not shut up in the heaven so he is also intra corda non inclusus in the hearts of the faithfull but not included within them 2. Because although God bee present in the earth as well as in the heavens as followes in the next question yet there is a more full and ample manifestation of the Majesty and glory of God in heaven then there is one earth Heaven is his seate and Throne earth is but his footstoole The truth of this reason further appeares thus First the Scripture saith he dwelleth in heaven v 1 Tim. ● 16 and he looked downe from heaven Psal 2.3 and 14 12. Secondly the manifestation of Gods power justice and anger is from thence God manifested his power upon the old world by raine from heaven he shewed his wonderfull workes upon Egypt by haile from heaven yea notified his power upon the Amorites by throwing stones from heaven upon them Josh 10 and upon Sodome by raining fire and brimstone from heaven upon them Gen. 19. Thirdly Christ praying lookes up unto heaven Marke 7. and Luke 9. Fourthly Christ telleth us that as he descended from heaven so hee will againe ascend into heaven Ephes 4.10 And therefore this word heaven is not here to bee understood of the hearts of the faithfull but of the Empyreall heaven Why doe we say Which art in heaven is not Quest 2 God every where First in generall God is every where both in Answ 1 heaven and earth Esay 66.1 Ieremiah 22.23 24. Secondly God is on earth and his eyes are Answ 2 in all the corners thereof 1 King 8.23 Thirdly but his glory is most transcendent and apparent in Heaven that being his throne Answ 3 Reade Psalme 2.4 and 5.34 and 115.3 and Esa 57.15 and 1. Tim. 6.15 Answ 4 Fourthly God is said to be in Heaven I. in regard of GOD. II. in regard of our selves First we say our Father which art is Heaven in regard of God and that for these ends I. That we may understand him to be the Creator of Heaven II. That wee may hereby confesse him to bee the governour of all the world who sees and knowes all our necessities Psalme 2.4 and 115.3 Yea hereby we shew forth his divine dominion that unto his Kingdome and office who is in Heaven doth appartaine to heare our Prayers to consider our wants to regard our necessities to relieve our distresses and to afford helpe unto us in all our straights III. That wee may shew forth his divine power that he is able to doe and give those things which we demand all things being in his power IV. That we may acknowledge his divine wisedome for being in Heaven he knowes how to free and helpe us yea what may be truely good for us V. That we may acknowledge him to bee the Author w Rom. 6.23 and giver of heavenly joy and eternall life o VI. Christ reacheth us to

corruption in us by nature and therefore the Lord may justly cast us into Hell before we live to commit any actuall transgression And therefore of all these things let us not say that they are contra rationem against reason but that they are supra rationem beyond or above reason and that the things are true and possible and just and equall but we are blind and cannot see how or which way Wherefore beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such and such things are acknowledge that thou art not able to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how they are Reason telleth us Deus est that there is a God but reason knowes not quid est What this God is as Simonides acknowledged I conclude therefore this question Contra rationem nemo sobrius dicit contra scripturam nemo Christianus contra ecclesiam nemo pacificus No sober man will speake against reason no Christian man will speake against Religion and the Scriptures no peaceable man will speake against the Church Quest 5 Why doth Christ bring reasons for what hee exhorts unto or dehorts from as was affirmed in the beginning of this second Section Answ 1 First for the greater manifestation of his love and mercy who doth not teach us pro imperio but applyeth himselfe to our capacity shewing that he doth not command as a Tyrant but perswade us as a friend unto that which is good and profitable for us Answ 2 Secondly that wee might bee left without excuse if the Lord shall disswade us from sin and perswade us to turne unto himselfe by arguments drawne Ab utili honesto aequo c. from the utility necessity honesty equity and excellency of the thing how injurious are we unto our God how inexcusable are wee in our selves if wee will not be drawn by so many and so strong coards This is a plaine argument that wee willingly and wilfully close our hearts shut our eyes and stop our eares both against the light of reason and Religion the one not being contrary unto the other sometimes the Lord gives us morall counsell sometimes divine and therefore the greater shall our judgement bee if we be not obedient Quest 6 How doth it appeare that Christ teacheth and exhorteth unto and dehorteth from nothing without reason Answ It might largely bee shewed and proved through the whole Gospell but I will instance but onely upon this present Sermon and upon a particular or two therein where to the life wee shall see that all the things taught therein might bee confirmed by strong and plaine reasons as for example First Christ dehorts us from seeking the praise of men and the applause of the world and that for these reasons following namelie I. Because it is a vaine airy and unconstant breath nothing more unstaid and unstable then the many-headed multitude who to day will cry Hosanna and to morrow Crucifie him II. Because the praise of men in our good workes is unprofitable seeing not men but God must judge us at the last day III. Because it is a blast which will puffe us up and make us swell and grow both more proude and worse then formerly we were IV. Because the praise of God is more worthy and therefore more carefully to be sought for Secondly Christ exhorts us to avoid Hypocrisy and that for these reasons I. Because we shall not be judged at the last day by outward duties or appearances II. Because God will never accept of Hypocriticall workes III. Because God requires and sees and searcheth the heart IV. Because Hypocrites shall onely receive a temporall reward on earth but not an eternall in the Heavens V. Because an hypocriticall shew of true Religion makes us not happy for vertue which is the way unto felicitie consists in action Thirdly Christ exhorts us to shew forth the good workes of sanctity and uprightnesse and that for these reasons I. Because wee shall at the last day bee judged according to our workes The judgement of God saith Saint Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to truth Rom 2.2 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to workes vers 6. II. Because if wee bring not forth good fruits we shall be hewen downe and cast into the fire III. Because they shall bee rewarded with true felicity and happinesse in the Kingdome of God IV. Because they are profitable and necessary both in regard of God because he is glorified and of others because they are edified and of our selves because they make sure our election and vocation unto us 2 Pet. 1.10 Fourthly he dehorts us from the care of the world and that by these reasons I. Because it distempers and disturbes the minde Psal 127.3 It will not suffer a man to sleepe II. Because it alienates and estrangeth the heart from God 1. Tim. 6.9 III. Because it derogates from God as though he would not or could not or knew not how to provide for us IV. Because it is unprofitable in a double regard namely First wee cannot by our care adde one cubit to our stature Mat. 6.27 Secondly because God will Provide for us without our care Luke 12.30 Fifthly Christ exhorts us to seeke heavenly things before all things and that for these reasons I. Because our treasure is in Heaven and therefore our hearts should bee there II. Because Heaven and the salvation of our soules is a matter of the greatest importance and weight unto us both in regard of the losse in regard of the gaine for if wee gaine Heaven we gaine the greatest if we loose Heaven wee loose the greatest inheritance and possession that possibly can be III. Because heavenly joyes glory felicity and happinesse is onely permanent enduring for ever IV. Because onely in Heaven is our true felicity and chiefest good And therefore let reason and Religion rule and direct us and we shall be happy and blessed for ever and ever Sect. 3 § 3. Therefore I say unto you Our Saviours conclusion is here worth observing Covetousnesse leads a man unto the service of Mammon therefore I say unto you bee not carefull c. Object It may here be objected A care of the world is lesse then covetousnesse Answ 'T is true therefore wee are taught hereby to avoide the lesse or wee shall never eschew the greater Or sinne is to be resisted in the smallest beginnings Obser Principijs obsta we must give no way unto the water at all Quest 1 Why must the least beginnings of sinne be resisted Answ 1 First because the least sinnes are most despised and slighted and therefore doe most easily and frequently prevaile with us wherefore it is not without need to prevent the small beginnings of sin Answ 2 Secondly because sinne is a seede a graine of Mustard-seede which acquires height and growth and strength by little and little Nemo statim fit pressimus as a garden is not quite overgrown with weeds in an instant but being neglected a while they begin to spread and disperse

learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either

hee would not finde as Ahab found Elias have I found thee oh mine enemie Secondly when a man findes that which he would not seeke I am found of them saith God that would not seeke mee Isa 65.1 Thirdly when a man hath long sought a thing in vaine and afterwards casually findes it when hee looked not for it as Jnachus did Io Tu non inventa reperta es Oftentimes men cannot finde that which they seeke when they seeke it but finde it when they seeke it not Fourthly when a man findes that which hee is glad of but never sought for neither thought of As when one findes a treasure or a jewell or the like accidentally 2. Laborious and industrious when a man seekes diligently in his search finds that which he sought for And this finding is here onely to bee expected Whence we may learne Observation That grace is not to be expected from God without our earnest labour and endeavour the trueth of this evidently appeares by these places of Scripture 1 Chronic. 22.19 and 28.9 Luke 13.24 and 2. Timoth. 4.7 and 1. Corinth 14.12 and Hebr. 4.11 Rom. 12.8.11 and 2. Timoth. 2.15 and Heb. 6.11 and 2. Pet. 1.5.10 and 3.14 Matth. 6.33 Colos 3.1 and 1.29 Deut. 4.29 Quest 3 Why can we not obtaine grace from God without labour and paines Answer 1 First because wee have by our many sinnes fallen from the favour of God and therefore no grace or mercy is to bee expected from him except we come unto him humbly and become earnest suters to his Majestie as Rebels Traitors and condemned persons pleads pray and petition for their lives Answer 2 Secondly because wee undervalue grace if wee seeke it not earnestly preferring it before all other things Matth. 6.33 And therefore God will give it to none who give not all diligence to acquire it Quest 4 Who are faultie in this particular Answer 1 First those who seeke worldly things too much for certainly a man cannot pursue both grace and the world And therefore although it bee not forbidden to possesse riches or to preserve them for our families or to rejoice in the use of them if so be it be in the Lord yet two things are prohibited namely 1. To rejoyce too much in any temporall things or to set our hearts upon any thing we possesse Psal 62.10 or to trust in what wee have Iob. 31. 2. To be too carefull for the things of this life or to labour too much to be rich (m) Prov. 23.4 It is a wonderfull thing that men should so earnestly and greedily and greatly seeke those things which First our Saviour himselfe saith are thornes Math. 13. And which Secondly S. Paul saith from God are snares 1 Tim. 6.10 And which Thirdly both Iohn and Iames say are enmitie with God and makes us the enemies of God 1. Iohn 2.16 Iames 4.4 And which Fourthly experience showes doth hinder us from seeking heavenly things as Dem●● who embracing the present world forsooke the profession of religion (n) 2 Tim. 4.10 Secondly those stand guilty here as transgressors Answer 2 of this Precept who seeke not grace at all Many thinke themselves good Christians who yet never labour and seeke for grace How may we know whether we seeke after grace Quest 5 or not First is this alwayes in thy heart doe thy hearty Answer 1 desires still runne after God and grace and religion then it is a good signe that thou seekest and that aright Secondly dost thou postpone all other things in Answer 2 regard of this certes it is a great good signe that a man seekes heartily for God and grace when in respect thereof hee neglects all sublunary things But these are two generall markes I proceede therefore to more particular ones Thirdly dost thou seeke deliverance and freedome Answer 3 from evills and that onely from God that is 1. Temporall and that not from witches or by revenge or the like but onely and humbly from God 2. Spirituall whether they be First by past as the pardon of our sinnes already committed Psal 51.6 Or Secondly present as the inherent reliques of corruption yet remaining within us as Paul cryed out Rom. 7.24 oh wretched man that I am who shall deliver me Or Thirdly to come when we desire to bee freed from Sathan hell and the wrath of God Fourthly dost thou seeke the fruition and possession Answer 4 of good things from God both 1. Temporall Give us this day our dayly bread And 2. Spirituall now these graces are many to wit First the Kingdome of glory thus Paul desires to be dissolved and to be with Christ (o) Philip. 1.23 Secondly the Kingdome of grace admission into the Church and effectuall vocation and the renovation of the minde and the grace of adoption and faith Ephes 1.13 Thirdly the riches of Gods grace and sanctification 1. Cor. 14.12 to wit 1. True spirituall and saving wisdome whereby wee may know the will of God Prov. 2.4 and 15.14 And 2. Strength whereby we may be able to worke the worke of God Psalm 51.11 And 3. The holy Ghost by which wee may be both directed and assisted Eph. 3.16.17 4. God himselfe that we may be filled with his fulnesse Read Psalm 24.6 and 27.4 and 63.1 Cantic 3.1 c. and 2. Cor. 3.18 Ephes 3.19 Thus wee may know whether wee bee seekers or not if we examine our selves by these things namely by a hearty desire after grace by the valewing of it above all earthly things by praying unto God for the removeall of temporall evills and preservation against them as also for spirituall to wit both for pardon of our former sinnes and for strength against present corruptions and for freedome from the divell hell and the wrath of God yea wee must examine our selves by our paines in seeking unto God for temporall blessings and spirituall graces wee must trie whether daily wee implore the throne of mercy for mercy at the great day that then we may be made partakers of glory that now we may bee made partakers of grace both the grace of effectuall vocation and spirituall sanctification and reall renovation and celestiall wisdome and internall strength and comfortable fruition of the presence of God Quest 6 How are spirituall things to be sought for Answer 1 First Tempus arripiendo be seeking them betime while they are to be found Isa 55.6 Answer 2 Secondly diligenter conando by seeking them earnestly untill wee have found them Luke 15.8 Answer 3 Thirdly abstinendo by abstaining from all sinne every man that striveth for the mastery is temperate in all things 1 Cor. 9.25 So if wee desire to obtaine grace wee must labour and strive hard for it and avoid all things that are evill Answer 4 Fourthly Spernendo remoras by trampling under our feete all the lets and pulbacks we meet withall fighting manfully the Lords battels Rom. 8.18 and 1 Tim. 6.12 Answer 5 Fiftly Implorando by imploring the aide and

to the law as the comfortable promises in the old Testament to the Gospell Secondly the places alleadged doe prove onely Answer 2 that the law and the Gospell are joyned in use but it followeth not hence they have the same operation and effect Saint Peter Acts. 2. and 3. And the rest of the Apostles in their sermons tempered the threatnings of the Law and the comforts of the Gospell together by the one drawing the people to repentance by the other ministring hope of remission of sinnes the same course ought the Ministers of the Gospell to take in teaching the people now first in humbling them by the Law and then comforting them by the Gospell but all this sheweth onely a joyning of the Law and the Gospell in use not in nature or propertie Answer 3 Thirdly the Gospell worketh feare and terror per accidens not of it selfe but accidentally and improperly as Saint Paul saith the Gospell is the savour both of life unto life and of death unto death 2 Corinth 2.16 That is properly and of it selfe it worketh unto life but not so unto death for that is not the proper effect of the Gospell but is onely caused by the wilfull contemners and disobedient hearers of the Gospell by whose perverse nature the sweetnesse thereof is turned to bitternesse So then to the faithfull and believers the Gospell bringeth comfort and peace and if it doe not so unto others the fault is in themselves But the law brought terrour to all even to the righteous for Moses trembled and quaked at the delivering of the Law Hebr. 12.21 (e) Willet Synopsis fol. 101 3. P. Secondly this threatning may bee referred unto all that every tree which beareth not good fruit that is every man who doth not bring forth the fruits of righteousnes and religion in his life and conversation shall be cast into hell Wee have here two things to be considered of 1. The Persons Judged 2. The Judgement Section 1 § 1. Every tree Observat In these words Omnis arbor our Saviour teacheth That none of those shall escape judgement whatsoever they are whom God findes guiltie Every man shall bee judged by God at the last who will give to every one according to his workes 2 Cor. 5.10 and cast all that are guilty into hell (f) Psalm 9.17 Many are the examples which wee have to prove this trueth that none shall escape who are but corrupt and fruitlesse trees namely First he spared not Kings as we see in Ahab Saul Balthazar and Herod Neither Secondly Prophets as wee see in Balaam and 850. of Baals priests Neither Thirdly his most deare and beloved people as wee see in Ephraim and Iudah Hos 14.1 Isa 5. Neither Fourthly Apostles as wee see in Iudas For the Lord is no respecter of persons but when all shall stand before him will deale justly with all in judgement neither respecting the person of the poore nor of the rich Sect. 2 § 2. Every tree that bringeth not forth good fruit Quest 1 How many sort of evill trees are there Answer 1 Three according to the fruits to wit First there are some trees that beare obnoxious hurtfull and poysonous fruit Secondly some that beares onely leaves and no fruit at all Thirdly some trees beare idle vaine and unprofitable fruit Now these seeme to be the best because they endeavour to bring forth fruit but because their fruit is not good and profitable they are therfore destroyed also Our Saviour hereby teaching us That none can be secure from the wrath and vengeance of God Observat but onely those whose fruits are approved by him Reade Matth. 3.10 c. Act. 2.38 and 3.19 and Luke 13.6 and Isa 5.5 and Iohn 15.1.2 and Luke 3.8 Why shall none escape the anger of the Lord but Quest 2 those who bring forth good fruits First because a tree is good for nothing else but Answer 1 bearing of fruit Ezech. 15. This is spoken of the vine Secondly because Gods expectation is for fruit Answer 2 that is all that hee lookes for of the tree And therefore when hee lookes for that and findes it not hee curseth the tree as we see in the figge-tree Matth. 21.19 Thirdly God expects fruit and that good fruit Answer 3 and that onely And therefore hee who answereth not the Lords expectation therein shall bee hewen downe and cast into the fire There are three sort of Trees to wit 1. Some beare evill fruit as the wilde Olive and the wild vine These shall presently bee cut downe and cast into the fire Jsa 5.5 c. Heb. 6.8 2. Some beare no fruit these are spared a time to see if they will beare but if not at length they are cut downe also and throwne to the fire Luke 13.6 3. Some beare good fruit but it is but little and that little in part rotten And these are pruned and digged about and manured that they may bring forth better fruit and more plentifull Iohn 15.2 And therefore wee should examine whether wee be of this number or not How may wee know whether God will approve Quest 3 of our works or not By these foure signes namely Answer First examine thy estate and condition wherein thou art say thus unto thy selfe If God should now call mee to give account of my steward-ship what should I say what should I doe should I show my God my gold that I have heaped up together or my pleasure that I have so greedily followed or my land which I possesse what doe I daily doe I make it my chiefest care to glorify my God doe I thinke that day lost and grieve for the losse thereof wherein I doe not either bring some glory unto my God or some good unto my owne soule or some benefit unto my brethren Thus let us examine what wee doe daily and what our actions are if the Lord should call us to account Secondly examine thy by-past zeale if it have not vanished in leaves and vaine shewes hath not thy zeale been more for things circumstantiall and rituall then for substantiall and reall or more against an indifferent ceremonie then a direct sinne Thirdly examine whether thy obedience and fruits have encreased as thy knowledge did encrease or whether thou wert as carefull to performe thy duetie as to know it Fourthly examine thy present religion whether it leade thee unto constancie and encrease in holinesse and good workes that so thou maist bee ripe unto harvest or whether it make thee remisse or carelesse Certainely if wee bee carefull over our wayes and consider well how wee spend our time If wee bee truely zealous for the glory of God according to knowledge If wee labour daily to encrease in knowledge for this end that we might bee bettered in practise And lastly if wee strive daily to adde one measure and degree of grace unto another casting that behinde us which we have attained and striving hard unto the marke Then we may be comfortably assured that the

settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying fai●h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles th●t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us

nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite

offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garb● according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confession●m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both

the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since l●ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. ●0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2● 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10

worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might a●use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and

his height untill he returned thither again The Romans Egyptians and the Occidentals reckoned their day from midnight to midnight The Athenians and the Hebrews accounted their day from sun-set to sun-set from whence it came to passe that the night was the beginning of the following day Secondly it was very ordinary with the Hebrews to put a part for the whole and therefore a part either of the day or night was called in their manner or form of speaking a Day to wit a naturall day consisting of four and twenty hours Thirdly when they did denote one day although that which they called a day were but the least part of a day yet they did usually pronounce or declare it by parts thus The day and the night from whence by their propriety of speech a day and a night was ordinarily called a Day and a Day by a Synechdoche was used for a part yea sometimes the least part of a day And hence the answer to the question is manifest namely When Christ was buried it was between the ninth and twelfth hour of Friday which hours were part of the first day and by the forenamed Synechdoche were called the first day and night Then from sun-set upon Friday unto sun-set upon the Sabbath or Saturday was the second day and night which were both entire Then from sun-set upon the Saturday to the next dawning of the day was part of the third day which part was called a day and a night according to the vulgar wont of the Jews whose use and custome onely is the rule of expounding many things of this nature in holy Scripture And thus Christ is said to lye three daies and three nights in the heart of the earth because he was crucified between Evenings at that time when the Paschall Lamb was killed where the Evening is reckoned for the first day and the next four and twenty hours are reckoned for the second day and he arose upon the third morning and that was the third day the morning being taken Syneedochicè for the whole day and the night following § 5. In the heart of the earth Sect. 5 The meaning of the Text is as Ionas was buried in the belly of the Fish and reputed dead for three daies and three nights so Christ remained in the state of the dead three daies and three nights VERS 41.42 Vers 41.42 The men of Niniveh shall rise in the judgement with this generation and shall condemne it because they repented at the preaching of Ionas and behold a greater then Ionas is here The Queene of the South shall rise up in the Iudgement with this generation and shall condemne it for shee came from the uttermost parts of the earth to heare the wisedome of Solomon and behold a greater then Solomon is here § 1. The men of Niniveh Sect. 1 What dissemblance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disparity Quest 1 was betweene the Ninivites and the Iewes First the Ninivites were strangers from the Answ 1 Common-wealth of Israel and people of God neither had received his word before this But the Iewes had received the Law from the Lord and did boast therein and yet would not heare Christ who interpreted and explained the Law unto them Secondly the Ninivites had but one Preacher of the word namely Ionas and yet they obeyed him but although God had spoken unto the Iewes by many Prophets and by Iohn Baptist yea by his owne and only Sonne Hebr. 1.2 yet they shamefully and reproachfully rejected them all Answ 3 Thirdly the Ninivites having heard but only one Sermon from Ionah the servant of the Lord repented beleeved and changed their lives But the Iewes had heard many Sermons from the Prophets in all ages and at last heard those Sermons repeated and confirmed by Christ the Lord and Master of the Prophets And this is that which our Saviour means in these words but a greater then Ionas is here And yet they would not repent and amend their lives Answ 4 Fourthly the Ninivites heard a stranger and beleeved him although he came from a Nation which they hated and envied But the Iewes despised Christ who came of the Fathers according to the flesh was no stranger but a child and free-borne amongst them Answ 5 Fiftly the Ninivites beleeved Ionas without any signe content with this that hee had come unto them for their disobedience towards God But the Iewes daily saw many signes that is Miracles wrought by Christ and yet persevered in their obstinacie as though hee had done nothing worthy of faith or for which they had reason to beleeve in him Answ 6 Sixthly none had ever fore-told the Ninivites any thing concerning Ionas and yet when hee came they beleeved and obeyed him But all the Prophets had fore-told the Iewes of Christs comming and they saw his workes sute and agree with their predictions and yet they would not beleeve him nor amend their lives Answ 7 Seventhly the Ninivites patiently suffered Ionas although he threatned the miserable destruction both of their Citie and Kingdome But the Iewes would not endure or heare or obey Christ although he preached grace and salvation unto them yea did not prescribe any hard or harsh rules of living unto them but declared remission of sinnes to every one who would repent beleeve and obey Answ 8 Eighthly Ionas was not derided and mocked by the Ninivites although hee fled when God sent him unto them But the Iewes scoffed and taunted Christ who refused not to undergoe reproach hatred persecution and death for them and their salvation Sect. 2 § 2. Shall rise up in the Iudgement Quest What is meant by these words Answ The phrase is an Hebraisme signifying thus much that the Ninivites and the Queene of the South shall stand in judgement and not fall compared with the Iewes Or shall bee justified before this generation Sect. 3 § 3. The Queene of the South c. Quest What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comparison is there betweene the Queene of the South and the Iewes Answ 1 First shee was a woman the weaker vessell 1 Pet. 3.7 yea a person unaccustomed to travell and yet she came to Solomon But the Iewes were men and the more worthy sexe and yet they are more slow and fluggish to heare then she was Secondly she being a Gentile came to heare Answ 2 an Hebrew But the Iewes who were Hebrewes and nourished in the Law disdained to heare Christ who was one of themselves and came of their Father Abraham according to the flesh Thirdly she came along a tedious journey unto Answ 3 King Solomon although shee her selfe were a Queene But the King of Kings himselfe comes unto the Iewes his subjects and yet they wil not entertaine or receive him Fourthly fame and report only moved her to Answ 4 come unto Solomon although oftentimes nothing is more false then fame according to the old saying Tam ficti pravique tenax quam nuntia veri Not only truth but

whether hee had a Mother or not Neither can it be said that this was done to tempt him for the Scripture expresseth no such thing and it doth usually when any such thing is done The nativity of Christ was never disputed or questioned and therefore this could not be said Thy Mother is without to tempt him Therefore it is more credible that by this enunciation they tempted his divinity to see whether hee could tell who were without or not Now Christ here taxeth the incredulity of his brethren Et Mater quoque ejus demonstratur non aequè adhaes●sse illi ut Martha Mariae aliae And therefore he denieth his Parents and his brethren as hee teacheth us to doe ours for Gods sake and worke VERS 50. Vers 50 For whosoever shall doe the will of my Father which is in heaven the same is my brother sister and mother Sect. 1 § 1. Whosoever shall doe the will of my Father which is in heaven Quest 1 Why doth our Saviour adde here Qui in coelo which is in heaven Answ To teach us that those who are the children of God must labour endeavour that their conversation may be holy heavenly Observ Or that we must prepare our selves for heaven by a heavenly life we must labour that our conversation may be in heaven Philip. 3 20. And while we live on earth seeke heaven and heavenly things Colos 3.1 2. For hee that would be a Citizen of that heavenly Ierusalem which is above must live like a heavenly Citizen here on earth Quest 2 Why must wee thus earnestly labour for a heavenly life Answ 1 First because it is the will of God that those who are called his children should imitate him their heavenly Father in a sanctified and celestiall walking 1 Pet. 1.14.17 Answ 2 Secondly because wee are called hereunto 1 Thessal 4.4.8 or wee are made partakers of a heavenly calling Reade Heb. 3.1 And therefore wee should answer our calling by a heavenly life Answ 3 Thirdly because wee are made partakers of the divine nature 2 Pet 1.4 And therefore wee should shew it by a Saint-like life Answ 4 Fourthly because heaven is the end of our hope and the aime of our expectation and therefore wee should be still like those who despise this world and seeke and desire another Citie which is above Hebr. 11.15 and 2 Cor. 5.2.9 Hebr. 12.18.22 Answ 5 Fift because our whole life is a certaine time of ripening unto Harvest so long as wee live wee must still strive to grow perfecter and riper in grace fitting and preparing our selves more and more for the inheritance of the Saints and that heavenly Ierusalem Rom. 8.17 Now our preparation consists in these things to wit I. In a patient bearing of the Crosse and suffering of afflictions II. In a true deniall of our selves and our owne wils and wayes III. In a couragious combating against sinne Sathan and the world and our owne corruptions b 1 Pet. 2.11 IV. In a constant course and practise of religion and religious actions unto the end § 2. Hee is my brother sister and Mother Sect. 2 In these words our Saviour shewes that we must preferre our spirituall kindred whence it may be demanded Whether did Christ himselfe Quest as hee teacheth us to doe that is whether did he love them b●st who were neerest to him in the Lord or those who were nearest to him in the flesh or those who were nearest unto him in the flesh and in the Lord As man he loved them best Answ who were neerest to him in the flesh and in the Lord but as Mediator he loved them only best who were nearest to him in the Lord when some told him here that his brethren and kinsmen stood without he said Who are my brethren and my kinsmen Those who doe the will of my Father which is in heaven the same is my Brother and Sister and Mother where wee see he respected those most who drew neerest to him in the Lord CHAPTER XIII Vers 3 4 5 c. VERS 3. c. And he spake many things unto them in Parables saying B hol● a sower went forth to sow And when he sowed some seeds fell by the wayes side and some fell upon stonie places and some fell among thornes and some fell into good ground Sect. 1 § 1. He spake unto them in Parables Quest WHy doth our Saviour speake in Parables Answ 1 First that the truth may bee hid from those who are unworthy according to that Mat. 7.6 Give not holy things to dogs Answ 2 Secondly that thereby occasion may be offered to those who are studious and desirous to know the truth to exercise their wits or to inquire the more diligently into the heart and depth of the thing propounded Answ 3 Thirdly that we may learne to understand divine and spirituall things by corporall and sensible Carthus s pag. 116 6. Sect. 2 § 2. Some fell by the wayes side some in stony places some among the thornes and some in good ground Our Saviour in this Parable shewes that both formall and faithfull Professors heare the word and that both bring forth some fruits thereof Hence a question or two may be moved viz. Quest 1 What things are common to the Hypocrite and sincere Professors or what fruits of religion may an Hypocrite doe and what not First they may have a certaine understanding Answ 1 of some divine truths but they ca not know it effectually for commonly they come without affection and goe away without care And therefore i we must take heed lest we deceive our selvs and our owne soules in a bare profession and light knowledge of the word and that we hear it with zeale and depart with care and profit II. We must beware of the great subtilty of Sathan who like aswift ravenous bird stealeth the word out of unprepared hearts or as theeves use to take away whatsoever they find loose or carelesly laid up Secondly hypocrites and carnall hearers Answ 2 may have some kind of delight in the hearing of the word and a glinse of the life to come but it is like to a blaze of a fire and is neither lasting nor firme Psal 4.7 whereas the joy of the godly is solid and sound and far above that which the worldly man hath in gold silver Psal 119.33 34. And II. the wickeds delight ariseth from a wrong end and motive as to satisfie some humorous desire to know something more then other c. whereas the joy of the godly is to know further to the end they may practise more Thirdly hypocrites may have some care to keepe that they have heard and yet the thornes Answ 3 of covetousnesse and worldly delights may overgrow the good seed and make it unfruitfull And therefore beware of covetousnesse and all carnall delights Answ 4 Fourthly carnall Professors or wicked men by meanes of the word may bee brought to confesse their faults Exod. 9.29 Answ

from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are neglig●nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch di●igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim.

that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specter● trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have b●en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides

determined either First by the law of God which ordaines nothing herein Praecepto Domini non invenio definitum August epist 86. ad Cas●●lan Communis est sententia Scholasticorum non esse Quadragesimam juris divini Azorius instit mor 1.7.12 Yea in all the Scripture we never find flesh forbidden upon Fasting dayes Secondly as the word of God is silent in these circumstances of Fasting so is also the Church of Christ who hath not by any diuine and immutable Law given Rules for the direction of these Circumstances for the better understanding and confirming hereof observe that the Papists shew us two sorts of Traditions namely I. Those which they have received from Christs owne mouth and which the Church cannot change as the Sacraments And II. Those which they without any command from Christ have injoyned and commanded of themselves and their owne Heads which kind of Traditions may be disanulled and abrogated either by a dispensacion from the Pope or by some contrary custome of some place or people Melch. Canus loc theol 3.5 Now hee confesseth himselfe that the Injunctions and Lawes of the Church concerning fasting is not of the first sort of Traditions but of the second and so doth also Bellarm. De bon Oper. 2.2 § Deinde And therefore by their owne confession they are not divine and immutable but Subject to variation and change Thirdly certain it is that these Circumstances of Quantity quality Dayes and Houres of fasting were at first Free and not enjoyned by any Precept Augustine in the place above mentioned Epist 86. and Casulan saith That hee cannot finde it determined by the Law of God upon what daies he should fast nor how many houres he must abstaine from meat Now to this Bellarmine answers That Augustine speaks De scriptis non de non scriptis of written Traditions not of unwritten And this is true for Augustine acknowledged no such unwritten Traditions Non est lex posita sed quomodo unusquisque potest vel vult Prim●s s Rom. 14. Socrat. hist 5.21 Who are here worthy of blame Quest 10 First those who thinke Opus operatum fasting Answ 1 in it selfe a good worke that is if they doe abstaine from meat although they performe no religious duty at all they doe well This Bellarmin himselfe will not avouch and yet there are many who thus thinke yea make more conscience of eating flesh upon a fasting day then of swearing lying or Adultery Secondly those are much to blame who beeing Answ 2 no Papists make conscience of some meates as unholy upon some dayes Certainly wee have received no command from the Lord for this yea most certain it is that all difference of meats came first from the Church of Rome and therefore we should not halt betweene two opinions but if the Lord be God then follow him and if Baal be God follow him And if we would not be esteemed or judged Papists let us avoid all Popish Errours Thirdly they are faultie also who counsell Answ 3 and advice others to make a difference of meats a● though Religion consisted therein How or how farre are we oblieged to the Quest 11 law of Fasting First in generall we are obliged that is the Answ 1 Law requires sometimes we should fast And indeed here is a grrat fault Fasting for the most part or with the most beeing altogether neglected from which neglect proceeds evills within scandals without For fasting doth conduce unto many things namely I. Unto prayer 1 Cor. 7. but of this before Matth. 4. II. Unto examination and that both of our sinnes that so we might be induced the better unto Repentance and also of our estates and conditions which Examinations are profitable at all times but principally before wee come to the Sacrament of the Lords Supper And therefore I wish that it were more practised then it is to Fast the day before we come unto the Lords Table that thereby wee might send up the more strong cries unto God and be the more strict and exact in the Examination of our selves Answ 2 Secondly more particularly wee are not obliged to fast upon such and such dayes and to abstain from such and such meats except only by a command of man or humane injunction which command is twofold to wit either I. Politicke and civill which is lawfull and warrantable and is used for a fourfold end viz. First that the young creatures which are brought forth about such or such times may bee preserved Secondly that flesh meate thereby may be the cheaper Answ 3 Thirdly that Fish might be sought for and made use of And Fourthly that the poore might be fed that is releeved by that which wee spare from our selves II Religious viz. l●st fasting should bee wholy neglected and therefore they ordaine and appoint some s●t and certaine times But First this Injunction doth not command a difference of meats but an abstinence from meats yea Secondly it doth not onely forbid the eating of meats but injoyn the performance of holy duties also Thirdly I conclude therefore this Question with Civil in these particulars viz. I We ought to humble our souls continually II. A true Fast is internall III. An externall F●st doth not consist in a diff●rence or ●istinction of meats but in an abstinence from meat IV. The end of Fasting is not to make us more holy thereby but more prompt and ready or better disposed unto holy dut●es V. There is ●o particular necessity of Fasting VI. The ordinary times appointe● for Fasting are ●ot to be u●ed out of any superstitious obligation but out of Christian liberty lest others should be offended m Chem. p●rt 4. pa. 154 a. 155. Hence then observe three things namely First that the externall or outward Fast is free Secondly the end of the outward Fast is not holinesse and therefore if holinesse piety and the worship of God be placed in the outward Fast Cyril reproves it from 1 Co. 10.27 Thirdly that the externall Fast doth not consist in a difference and distinction of meats and this is the Question betwixt Us and Rome of which by and by Secondly the next thing observable in a Fast is the practise thereof Now here we must note that a Fast is either I. Absolute wherein two rules are to be laid down n●mely First upon an absolute Fast day there must be taken but onely one refreshing And Secondly that one refreshing must be at Supper time and not at Dinner Now here the Papists do manifestly erre for I. The truth of these two rules is proved from all Antiquity but I spare the pains Bellarmine having fully proved it to my hands and that First from the Scriptures gathering from thence that it was the custome of those in the Old Testament to observe these two rules Secondly from Tertullian Athanasius Basill Epiphanius Ambrose Hierome Prudentius Paulinus Chrysostome and Augustine Yea Thirdly from Cass●●us Benedictus Gregorius Bernardus Aquinas Bell. de bonis operib

Church and not the Scribes and Pharisees as Bellarmine himself confesseth Tom. 1. 1272. B. Quest 6 Can there be a Visible Church of Christ ad intra without a visible ad extra Answ The Visibility of the Church of Christ may be in two or three for although the whole Synagogue of the Jewes should have failed yet the Church should not have fallen because besides that people there were Melchisedech Iob Cornelius the Centurion and the Eunuch as is confessed by Bellarmine himself de Eccles milit li. 3. Cap. 16. Sect. Ad Tertium Yea at the time of Christs death when the Apostles failed and shrunk away for fear the profession of the faith and truth remained in the Blessed Virgin only August Epist 48. Quest 7 What is meant here by the Church of Christ or what doth our Saviour mean by this word Church Answ 1 First it signifies sometimes the place which is set apart and consecrated for the service of God and the celebration of Prayer Preaching and the Sacraments but not so here Answ 2 Secondly sometimes it is taken for some particular and nationall Church but neither so here Answ 3 Thirdly sometimes for that part of the Church which is Triumphant in Heaven Answ 4 Fourthly sometimes for all those who professe the name of Christ and who are called Christians But it is not taken in this sense here by our Saviour Answ 5 Fifthly sometimes for a particular assembly of Christians The Church which is in thy house salute Answ 6 Sixthly sometimes Church is taken for that part therof which is Militant or for all the faithfull flock of Christ And thus it is principally taken in this place By what markes or signes may this Church of Christ be knowne Quest 8 The markes of the true Church are these viz. First the word of God as it is revealed Answ and commended unto us by Christ and this is the chiefe and principall marke because it is given for the rule of the Church and is that whereby the Church is begotten and unto which she must cleave constantly and immovably Reade for the confirming of this note Matth. 7.24 and 10.7 and 13.23 and 17.5 and 28.20 Marke 13.10 and 16.15 Luke 24.47 Now by these and the lik● places it is evident that the pure word of God not adulterated with the traditions and inventions of men is a notable marke of the Church of Christ Secondly a true and lawfull use of the Sacraments and Keyes according to the institution of Christ Matth. 28.19 Baptize them in the name of the Father Sonne and Holy Ghost Luke 22. Doe this in remembrance of me Iohn 20. Whose sinnes yee remit they are remitted c. Thirdly confession of the truth constancie and perseverance in the profession thereof and purity of life and conversation Matth. 5.16 10.32 So Peter in the ●ame of the other Apostles having conf●ssed Christ to be the Son of the living God he in this verse presently addes Vpon this Rocke will I build my Church Fourthly obedience to the Ministerie in those things which Christ hath taught and ordained as Luke 10. Hee that heares not you heares not me c. Iohn 8. Hee that is of God heares Gods word And Matth. 10.14 15. § 6. And the gates of hell shall not prevaile against Sect. 6 it What is here meant by the gates of hell First for answer hereunto we must observe Quest that amongst the Jewes there was a greater Answ 1 Consistory and a lesser which differed in divers things and amongst the rest in place For I. The greater Consistory sate only at Ierusalem within the Court of the Temple in a certaine house called Lischath hagazith The paved Chamber because of the cu●ious cut stones wherwith it was paved by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pavement as Iohn 19.13 Pilate sate downe in the judgement seat in a place called the pavement II. The lesser Consistory sate in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sate therefore it is said here The gates of hell shall not prevaile against it that is neither the strength nor policie of Satan Iewish Antiq. Godwyn pag. 234. Secondly our Saviour saith That the gates of Answ 2 hell shall not prevaile against this faith this Rock and those who confesse Christ with as good a faith as Peter did and the Metaphor is taken from the gates wherein the Jewes and Gentiles exercised their judgements as appeareth by Moses Gen. 22.17 and Iob 32.21 And because wicked Judges did there give false sentences as absolving the offenders and condemning the innocents therefore false judgement and tyrannicall Iudges and injurious Magistrates are called hell gates that is the gates of death or the judgement seats of death Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell may be translated the gates of death or the gates of the grave The gates of Hades saith Christ shall not prevaile against or overcome the Church nor utterly destroy the faithfull neither at length have the victory for they may kill the bodies but they cannot hurt or touch the soules Now these gates are false Iudges malicious Magistrates and cruell Tyrants which sitting in judgement condemne the innocents and justifie the Malefactors and consequently may injure and wrong the bodies of the righteous but not their soules at all Peter not at Rome pag. 33. Answ 3 Thirdly by the gates of hell some understand vices sinnes and the corruptions of mans nature which shall neither raigne in their mortall bodies nor finally or totally prevaile against them Origen Ambros s It is questioned betweene us and Rome whether the Church of Rome may erre or not and wee affirme that it may that is any particular Church or visible Congregation and confirme it thus Argu ∣ ment 1 If any Christian Church hath this infallibility of judging so that it cannot erre then it must have it from some divine promise But there is no such thing promised to any Church Therefore no Church is exempt from errour If this place bee objected as it is by the Papists That Christ hath promised Object that the gates of hell shall not prevaile aga●nst his Church We answer First Christ speakes not here of any particular Answ or nationall Church and consequently not of the Church of Rome Sect. 7 § 7. And I will give to thee the keyes of the kingdome of heaven Mason de Min. Ang. l. ● cap 3. The Papists to prove the absolute and boundlesse power of the Pope alleage this place To thee will I give the keyes of heaven Marke say they Christ did not promise unto Saint Peter Clavem one key but Claves two keyes to wit First Scientiae the keyes of knowledge and with this key hee doth open the doore of the Scripture absolving all mysteries and resolving all controversies Secondly Potestatis the Key of power and with this Key he doth open the

Num. 31.16 Certainly none can be free from misery that thus giueth offence our Saviour here denouncing a woe against such And thus we see how this offence given is voluntary or in the will of the agent Or II. There is an Offence given which consists in the nature of the action and thus First some things are offensive to a mans self Matth. 5.30 If thy hand offend thee c. but this is improperly or at least lesse properly called an Offence Secondly some things are offensive to our brethren and thus all publike sinnes are 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum the Offence given Secondly there is Scandalum acceptum an offence which is taken but not given and herein we have two things to observe namely I. The description thereof viz An offence taken is when our brethren are offended with that which we do without any fault in us at all that is when there is in us neither a will or desire to offend them nor any direct depravity in our actions wherewith they are offended II. Wee have to consider the Destribution of this offence taken viz. it consists either First in an indifferent or adiaphorall action which is two-fold to wit either I. An action which is indifferent and remains such that is when the thing is indifferent of it selfe and in its owne nature and a man is neither compelled to doe it or not to doe it either by Any Publike Command Or Any private Necessitie Now here offences must by all means be avoided and shunned by those who desire to avoid this woe denounced in the Text. Reade Mat. 17.27 Rom. 14.15 and 1 Cor. 8.9.13 and 10.29 c. Or II. There are actions which are indifferent in their owne nature but are changed either by the command of the Magistrate or by some great or inevitable necessitie and if a man bee offended with these actions it is Scandalum acceptum an offence taken because the Agent or doer thereof doth it not voluntarily but by a command from authority and also because the action or thing done is not simply or positively evill but in its own nature indifferent that is a thing which may be done or left undone without sinne Or Secondly this Offence taken consists in a pious and religious action as when men are offended with Christ and Religion and the Gospell as was shewed before § 2. Now these offences wee must not at all regard nor shun and avoid but if men will bee offended with that which is good and godly let them bee offended Matth. 16.23 And thus we see the truth of the Observation that many offences are to be expected in the world by those who are faithfull in the service of the Lord. § 4. But woe be to that man by whom the offence Sect. 2 commeth Our Saviour here denounceth a woe against those who offend or are stumbling stones unto the children of God Woe be unto them that is they shall perish for ever Hence then wee may observe That offences Observ and scandals shall be the cause of eternall death or hee who offendeth the children of God or causeth them to offend shall perish eternally without repentance Or in generall both the offenders and the causers of giving offence both the seducers and the seduced both those who stumble and they who lay Quest 1 the stumbling stone shall be punished Matthew 5.29 Wherein or how doe they offend who lay stumbling blocks before men First such offend because they give occasion Answ 1 to the Adversaries to blaspheme and here they are guilty who professe the truth but do not live according to the truth who have a forme of godlinesse in their words but not the power thereof in their lives 2 Tim 3.5 Wo be to such who by their hypocrisie and colour of Religion give offence unto others Secondly such offend and sin in laying of Answ 2 stones of offence before the feet of the faithfull For a Scandall or Offence is either I. A cause of evill by precipitating and casting head-long that which is good Or II. It is a confirmation of evill by hardning men in sin and hindring them from conversion for those who cause others to offend are causes unto them both of doing that which is evill and of leaving undone that which is good And therefore wee must take heed of giving offence or a Scandalis datis for by that means wee are guilty of our brethrens sin and smart and their blood shall be required at our hands Object 1 But some will object that offences are necessary It must needs be saith our Saviour that offences come Answ It is true that offences must come but wo unto them by whom they come The Wolfe cannot change his nature and yet hee is blamed for his cruelty Neither Iudas nor the Iews did any thing but what was before determined and yet they are blamed and that justly for the doing of it because they did it willingly and out of envie unto him Object 2 But some object and say againe That wherewithall many good men are off nded was not done by me for that end that they might be offended and therefore it is Scandalum acceptum non datum an offence taken but not given Answ An offence is either First voluntarie as I. When Lawes are made directly against Religion And II. When men exhort perswade and tempt unto sin Now these are the worst scandals Or Secondly there are occasionall offences and these are therefore condemned because they are causes of evill and if hee be threatned and shal be punish●d who is seduced then much more he who is the S●ducer Now we must farther observe that these occasionall Scandals are either I. In doctrin as when men teach that which is Popish Idolatrous and supersticious now woe be unto such ●lind and wicked Leaders of the blind for both themselvs and those who are seduced and mislead by them shall perish and fall into the Ditch Or II. In Practise and that either First by exhortation and that either I. Docendo by teaching others to lye steal and the like as parents often do their children and Masters their servants for their advantage and filthy lucres sake Or II. Alliciendo by alluring others unto theft adultery drunkennesse and the like Or III. Terrendo by terrifying and affrighting others with scofs taunts derisions and the like by which some are kept back from the profession of Religion Or Secondly by Example and thus great men are great scandals for an evill life or example in a Superiour doth much harme and occasions much evill in and amongst inferiours Or Thirdly men give occasion of offence by their words to wit by their scurrilous speeches and songs and oaths and the like wherewith pure and chaste cares are offended Object 3 It will be objected againe if wee must avoid giving of offence then it is not lawfull to use the Ceremonies of our Church at all that is neither the

rewards and glory in the Kingdome of heaven this not being the end for which hee was sent into the world but did depend upon the eternall counsell of the Father from which counsell hee did not exclude himselfe Answ 3 Thirdly when CHRIST saith It is not mine to give he speakes not of the power of giving that he might take it from himselfe or deny it to bee in himselfe for a little before he had promised his Apostles that they should sit at the day of Judgement upon twelve Thrones judging the twelve tribes of Israell And therefore hee doth not speake of Power or what he could doe but onely shewes that it did not become him neither was convenient to give them that which they desired for rewards are to be given to those who worke and crownes to those who contend for the victory Yea because the Sonnes of Zebedee either out of their owne ambition or their Mothers did peculiarly begge that for themselves which was promised to all the Faithfull therefore CHRIST the just Judge could nor or might not give that which was unjustly demanded And lastly it did not become Christ to sooth up them in their ambition seeing he did when occasion offered it selfe dehort others from ambition Sincler de filio Dei lib. 2. pag. 109. b. This place serves to confute the popish Object or Popes practice of canonizing Saints Bellarmine de Sanct. lib. 1. cap. 10. saith That of Saints some are canonized that is publikely allowed to be Saints and some are not canonized or received into the Kalender and the difference betweene them is this Canonized Saints who are either generally by the Pope so canonized for the whole Church or more specially by a Bishop for his Province or Diocesse may be publikely prayed unto Temples built in their names their Holy dayes yearely remembred and their Reliques preserved in Churches to be adored but none of these things may publikely be exhibited to not Canonized Saints unlesse privatly onely First neither Canonized nor Uncanonized Answ 1 Saints are thus to be worshipped Secondly it is grossely absurd to say That it Answ 2 is lawfull to pray to some Saint privately and yet unlawfull to doe it publikely as though there were House-Saints and Church-Saints or house-Gods Church-Gods as we read Ezech. 8.10 Thirdly if they be Saints why are they not Answ 3 all canonized If they bee all Saints with God why are they not with men Fourthly who gave them such power to canonize Answ 4 some Saints and not other some Christ here saith To sit at his right hand or his left is not his to give How then dare the Pope or any Prelate presume to doe that which CHRIST assumeth not as he is man § 3. But it shall bee given unto them for Sect. 3 whom it is prepared of my Father We shewed before Argum. that it is questioned whether there be any Universall or generall election of all unto life or not verse 16. § 9. qu. 1. Now this verse serves for another Argument to confirme the negative which wee there according to Scripture and from Scripture maintained to be the truth Our Saviour here saith The Kingdome of God shall bee given unto them for whom it is prepared of my Father whence it is cleare that the Kingdome of God is not prepared for all but for some St. Paul also sheweth That there are vessels of wrath prepared to destruction and vessels of mercy prepared unto glory all therefore are not vessels of mercy neither are all prepared to glory If the Reader would see how this Argument is answered by Snecanus and Huberus and how their answers may bee answered let him reade Dr. Willets Synops pag. 896. 897. VERS 25.26 Vers 25 26. But JESVS called them unto him and said Yee know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not bee so among you but whosoever will be great among you let him bee your Minister Sect. 1 § 1. The Lords of the Gentiles exercise dominion over them St. Bernard applied these very words to Pope Eugenius in this manner It is plaine saith he That here dominion is forbidden the Apostles how then dare you take upon you rule and Apostleship or in your Apostleship rule and dominion for if you will have both alike you shall loose both otherwise you must not thinke your selfe exempted from the number of them of whō the Lord complaineth thus They have reigned but not of me they have bene but I have not knowne them Sect. 2 § 2. But it shall not be so among you Argum. We produce this place against the Popes temporall power over Kings and Princes The Princes of the Gentiles exercise dominion over others c. but it shall not be so among you Answ To this Bellarmine answers that our Saviour doth not here prohibit rule and dominion but a tyrannicall and violent domination and Lordship as appeares by the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reply 1 First our Saviour prohibits that which the sonnes of Zebedee desired but they did not desire power or licence to rule tyrannically over the rest but onely Primacie and dominion Reply 2 Secondly the word here used signifies Lordship as is evident from Luke 22.25 where in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without the proposition Amesius Bell. enerv tom 1. Page 280. Object Some object this place against Bishops Superintendents and all other Ecclesiasticall persons who exercise any authority or power over those who are of the Clergie CHRIST himselfe say they seemes here to prohibit this imparity among the Ministers of the Gospell The Princes of the Gentiles exercise authority over them c. but it shall not be so with you And St. Peter 1. Peter 5.2 3. exhorts them to feed the flocke of God c. neither as being Lords over Gods heritage Therefore all imparity in the Ministery is contrary to the rule of the word Answ 1 First it is true that by the similitude of Christ all the Apostles were like and equall both in degree and Power Answ 2 Secondly it is false that either from these or any other places is established and built that parity and equality amongst the Ministers of the Gospell which they would have who oppose Episcopall dignity Answ 3 Thirdly notwithstanding this command of our Saviours the twelve Apostles were in dignity higher and in power greater then the seventy Disciples Yea notwithstanding the same precept of CHRIST there were ordained and established by the Apostles themselves in the Churches of Ephesus and Creet and some other places primary pastors unto whom was given the power of jurisdiction not onely over the laicks but even also over the inferiour Ministers of the same Churches And therefore neither Christ nor Peter would destroy the difference of degrees among Ecclesiasticall persons but granting a pastorall priority and paternall superiority to the Apostles and their

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

his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i● when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of

reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by ●his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath

taught were true as I. That there was a God and that he was one And II. That the Messiah should come and by his comming bring much benefit to mankind And III. That the Law of Moses and the Common-wealth of the Jewes was of and from God And IV. That the seed of Abraham was the Church of God And V. That the soules did not dye with the bodies but remained immortall And VI. That there should be a Resurrection when all men should receive according to their workes and divers the like truths Answ 2 Secondly in many things yea in many principall heads of Religion they erred horribly For I. They beleeved that there was but one true God and one onely Person and hence they said that CHRIST blasphemed when he affirmed himselfe to be the true Sonne of God and true God Iohn 8. And II. They thought that the Messiah should onely have a humane nature and taught that he should restore the temporall Kingdome of the Jewes and from the Schoole of the Pharisees it came that the Mother of the Sonnes of Zebedee said unto Christ Lord let one of my Sonnes sit on thy right hand and the other on thy left in thy Kingdome And hence also it was that after Christs Resurrection his Disciples asked him Master wilt thou now restore the Kingdome to Israell III. They taught that the observation of the Law consisted onely in outward workes and not in inward and that the Law did not injoyne absolute obedience And IV. They attributed many things though not all to Stoicall fate and taught that there was free-will in man it being for the most part in his power either to doe or to leave undone that which was good but yet in some things God and Fate helped And hence they affirmed that it was in the power of man to fulfill the Law of God yea hence they were puffed up with pride and boasting and confidence in their owne merits and righteousnesse as perfect obeyers of the whole Law and despised the grace and righteousnesse of GOD. And V. They so strictly abstained themselves from all workes on the Sabbath day and taught others so to doe that the healing of the sicke upon that day although it were done with a word and the plucking of eares of corne although for hunger were esteemed haynous offences by them Jf the Reader would see more of their errours J referre him to Hospinian de origine Monach. Page 4.6 The Papists produce this place to prove the authority of the Church in judging of matters of faith Object or that the chiefe authority to expound Scripture is committed to the Church that is the Prelates Bellarmine de verbo Dei Lib. 3. Cap. 5. Testimon 3. argues thus Our Saviour here saith The Scribes and Pharisees sit in Moses chaire all things that they bid you observe that observe and doe Therefore we must stand to the Judgement and interpretation of the Prelates of the Church Christ saith he in this Chapter doth principally taxe and reprove the sinnes and vices of the Pharisees and because those who are infirme and weake may thinke or collect from hence that the Prelates are not to be beleeved or obeyed because their lives are vicious and corrupt therefore our Saviour doth first teach that notwithstanding the evill life of the Pharisees their doctrine is to be beleeved and obeyed in all things Bartholomeus Latomus in defens advers Bucer argues thus In these words of our Saviours saith he the authority of the Ministers of the Church is laid downe which authority of theirs is absolute and therefore the authority of the Ministers is necessary to be obeyed Stapleton the Rhemists and others argue thus Christ saith The Pharisees sit in Moses chaire and all things that they shall say do Where by the Chaire of Moses is signified the infallibity of the Priesthood under the Law and was a type of the truth of Religion in the Apostolike Sea of Rome Vide Staplet apud Whitak de author Script Lib. 3. page 4 4 and Bp. Mort. Lib. 3. Cap. 15. § 5. Answ 1 First we grant that these words must be understood of the Ministers of the Gospell that succeed the Apostles as well as of the Pharisees that sate in Moses Chaire Answ 2 Secondly by Moses chaire is meant neither outward succession nor judiciall authority but the profession of Moses Law Or To sit in the chaire of Moses is not to succeed in the place of Moses but to teach according to the Law of Moses the Pharisees then teaching Doctrines not agreeable to that Law did therein not sit in Moses Chaire And therefore from this place is neither proved an infallibility of judgement in the Prelates of the Church to interpret Scripture nor a necessity of obedience Answ 3 Thirdly our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priviledge them from errour but onely that they should not for their evill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses Law must be followed And thus that which Bellarmine affirmes That the Doctrine of the Prelates must be obeyed and beleeved is to be restrained and limited that is it must not be understood absolutely and simply but as they sit in Moses chaire that is teach that which Moses taught For otherwise it is Captio ab Hom●nymia because this word Chaire may be taken two manner of wayes namely either I. For the Doctrine they taught Or II. For their office or persons Now it is evident and cleare that CHRIST here commands that the Prelates of the Church should be heard but in those things onely in which they teach nothing contrary to the revealed will of God and therefore obedience is due unto those who have the over-sight of our soules and is to be performed with this exception if they injoyne and teach nothing contrary to God And therefore we should alwayes seriously consider whether the thing commanded and taught by them be contrary or according to the Commandement of God and to know this is required the judgement of discerning If we should demand of any of the Papists above mentioned Whether they thinke the people of the Jewes were bound to beleeve the Scribes and Pharisees when they affirmed and taught That CHRIST was an impostor and deceiver J know none of them would have held the affirmative but would have blushed to say it and therefore let them remember themselves and allow of some fitting limitation in the interpretation of these words Whatsoever they shall say unto you observe and doe If the opponents and objecters will not grant us without proofe that these words are to be restrained and limited we can easily evince it by these ensuing reasons namely First because both their owne and other Expositors have

them in this Chapter to teach us Observ That God rejects many as wicked whom the world themselves thinke to be happy and good Quest 1 How doth the truth of this appeare Answ It appeares First from these places Psalm 50.22 Esa 58.3 Galath 6.3 Revelat. 3.17 Matth. 3.9 and 7.22 Iohn 6.39 Secondly because God sees not as man sees man seeth only the outward appearance but God seeth the heart 1. Samuel 16.7 Thirdly because we are partiall Judges in our owne causes every mans way seeming good in his owne eyes Proverb 16.2 but God judgeth according to truth Quest 2 What is here required of us Answ 1 First we must take heed and beware of all deceivable Judgement Now herein three things are included namely I. We must take heed of all popular judgement Non si quid turbida Roma not beleeve the applauses and acclamations and good reports of the world in a word we must not therefore thinke our selves good because our Neighbours and the world proclaime us to be such II. We must take heed of our owe proper judgement and not rest upon a selfe-conceit of goodnesse as many doe who thinke themselves to be good enough and their sinnes to be but small and triviall Selfe-love makes us to thinke well of our selves and hinders us from condemning our selves for no Malefactor would die for his offence though never so hainous if he were made his owne Judge III. We must be carefull to fit and prepare our selves for the judgement of God labouring that we may be such as that he may approve of us as followes in the next Answer Answ 2 Secondly we must remember that we shall come before an all-seeing and all-knowing Judge Hebr. 9.27 from whose eye nothing is hid but all things manifest And therefore we should be carefull to labour to doe those things which are agreeable unto his word and shall be approved by him for woe be unto those who are wicked in Gods sight Quest 3 What doth the Lord see on Earth which displeaseth him First he seeth some great and rich men which justifie themselves and will not be reproved and unto these he saith That riches availe not at the Answ 1 day of Judgement Prov. 10.2 but Potentes potenter tormentà patientur great men shall have great torments Secondly the Lord seeth some who have a forme Answ 2 of Religion without truth 2. Timoth. 3.5 and these are either I. Private Papists who joyne with us in outward shew and come to the house of God with us but their hearts runne after the Pope Or II. Atheists who seeme to beleeve God but their hearts are atheisticall Psalm 14.1 Now these the Lord perswades not to deceive themselves for they cannot deceive him Galath 6.7 Thirdly he seeth some who have honesty without Answ 3 zeale now these he tels That except their righteousnesse exceed the righteousnesse of the Scribes and Pharisees they cannot be saved Mat. 5.20 Such neither I. Hungring after the word of God or religious duties Nor II. Being sensible of their sinnes or sorrowfull for them Nor III. Seeking the glory of God in all things and above all things Fourthly the Lord sees some who serve him Answ 4 for base and by ends for second and sinister respects whose life is pure but their hearts polluted whose outward man is holy and their inward hypocriticall Unto these the Lord saith That the hope of the Hypocrite shall perish Fifthly the Lord seeth some who have many Answ 5 idle motions that is good desires and intentions who doe not nourish them but suffer them to wither and dye Now unto all these the Lord will say at the last day Depart from me I know ye not Matth. 7.25 How may we be certaine that the Lord will Quest 4 approve of us at the day of Judgement We may be sure he will Answ if we walke here according to these rules and observe diligently these Cautions Now the Rules include the Cautions and the Cautions the Rules as affirmatives and negatives doe one another First the Rule is Doe that which is good and agreeable to the Law and word of God The Caution is Doe nothing which is evill or contrary to the Law and word of God And both Rule and Caution is laid downe Psalm 34.14 Eschew evill and doe good Secondly the Rule is Doe that which is good in sincerity and truth the Caution is Do not that which is good for some second end and scope We must serve God in feare and love and out of a desire to approve our selves unto him and to glorifie his name Thirdly the Rule is Use carefully the meanes which God hath appointed for the making of us good the Caution is neglect not those holy means which God hath ordained We must I. Hunger after the word of God and delight in the hearing thereof and not call it a wearinesse unto us or a hard saying II. We must be diligent in the duties and exercises of holinesse and not remisse or carelesse III. We must frequent and delight our selves in the society of the righteous for of good men we shall learne goodnesse Fourthly the Rule is be zealous in the service of the Lord the Caution is be not key-cold or luke warme Apocal. 3.15 We must not onely labour to endure derision danger and losse rather then neglect or omit the Service of God but we must also despise the care of worldly things yea necessary things rather than forget our duty towards God For as the body is more worth then meat so is the soule more worth then the body and therefore the service of our God and the salvation of our soules are to be preferred farre before all other things Fifthly the Rule is be industrious and constant in the service of God and workes of holinesse the Caution is serve not God by fits and starts We must not sometimes serve God and sometimes Sathan or sometimes withstand sinne and sometimes yeeld unto it but we must strive and struggle against sinne and labour after whatsoever is good for terme of life Sixthly the Rule is be circumspect and watchful Marke 13.33 and 1. Peter 5.8 The Caution is be not carelesse and negligent We must I. Like Prometheus be wise before hand and warily avoid all the occasions of evill And II. We must like Epimetheus at least be wise after hand examining our former life and our former errors that we may avoid them for the time to come and seriously repent us o● what is past Here First A Longinquo we must examine the errours of our life and see whether I. They remaine or not at least in our affections and will Or II. Whether we be changed from evill to evill or from evill to worse as from lying to blasphemy and perjury from prodigality to usury and oppression and the like now this is to be perverted and not converted Secondy A propinquo we must examine our lives and actions for the last day or

Prediction respects the Church of Christ What prodigious and wonderfull things fell Quest 2 out before the destruction of Ierusalem The wonders which were seene before Ierusalem was destroyed Answ besides the threatnings of the Prophets were such as might well perswade the Iewes of their Calamities and miseries not then beleeved but afterwards felt These are the words of Iosephus and those which follow Ioseph l. 7. c. 12. First they saw right over the City of Ierusalem a fiery burning Comet most like a bloody naked Sword flourishing to and fro over the Citie which continued for the space of one whole yeare Secondly there was a sudden cleere shining Light as bright as day-light being in the night-time Now this light only shined about Salomons Temple and about the sacrificing Altars the which the Iewes construed to be their better fortune but were therein deceived Thirdly an Oxe being brought to the Temple to be slaine and sacrificed upon a festivall day according to the Iewish manner brought forth against the course of nature a Lambe in the midst of the Temple which was terrible and monstrous Fourthly the East brazen gate of Salomons Temple which was so great and so heavy with iron barres and great brazen bolts that Vix a viginti viris clauderetur twenty strong men could scant shut it opened it selfe most willingly And this some of the ignorant Jewes prognosticated should be some great good thing to come Fifthly upon the 21 day of May was seene a sight which seemed to be an hoste of men armed running on Horseback and in Chariots about the City in the skyes a little before Sun-setting Sixthly when the Priests went unto the Temple in the Feast of Pentecost as they were wont to doe by Night to celebrate divine Service they upon a sudden felt the ground quiver under their feet and the Temple shooke and a voyce speaking Migremus hinc let us depart hence Seventhly and lastly there was a Country-man one Iesus the sonne of Ananus who for 7. yeares and five moneths before the destruction ceased not daily crying and exclaiming in every corner of the City and in every street but especially in the Temple upon the Sabbath day saying Vox ab oriente vox ab occidente vox a quatuor ventis vox in Ierosolymam Templum vox in omnem hunc populum That is a voyce from the East and West and the foure corners of the world a voyce against Ierusalem the Temple and the whole Nation of the Iewes This cry he continued though he was punished by the Magistrates and brought before Albinus the Romane which was then Caesars Deputy in Ierusalem insomuch as he was thought to be some furious foole and therefore they whipped him and let him goe and being gone from them he cryed Vae vae civitati vae phano vae populo vae mihi Woe woe be to this City woe be to the Temple woe be to the Jewes and last of all woe is me for my selfe This ●osephus who wrote this History saw with his eyes and heard with his eares Verse 9 VERS 9. Then shall they deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my Names sake Our Saviour here fore-telling his Disciples of the afflictions and persecutions which attend the faithfull may occasion these two questions viz Quest 1 Whether is it lawfull Vim virepellere if we be persecuted to resist and rebell and take up armes against those who persecute us though it were the King himselfe Answ We must not rebell nor avenge our selves Saul through wicked Doegs meanes slew 85 Priests 1 Samuel 22.18 And yet Daivd will not suffer his servants to avenge it 1 Sam. 26.9 Ahab by Iezabel slew Naboth and yet Elias doth not depose him 1 Kings 21.8 18. Herod slew Iames and would have slaine Peter Acts 12.2 And yet Peter deales not with him as with Ananias Acts 5. Quest 2 What are the Remedies against Persecution or what must we doe in times of Persecution Answ 1 First we must flee from it if wee can without offence Math. 10.23 Secondly if we cannot flee from it we must suffer it Math. 24.13 Luk. 21.19 Thirdly we must pray against it Psalm 50.15 Dan. 6.10 Acts 12.5 Fourthly wee must referre commit and commend our selves to God Dan. 3.17 Fifthly we must cheerefully expect that heavenly and happy reward which is promised unto all those who suffer for CHRIST patiently Matth. 5.11 Rom. 8.18 Vers 11 VERS 11. And many false Prophets shall rise and shall deceive many Obser Our Saviour in these words doth expressly teach this truth unto us That there are some who pretend to leade men unto CHRIST but indeed intend to seduce and deceive them Rom. 16.18 and Titus 1.10 and 2 Pet. 2.1 Quest 1 Why doe false Prophets and false Teachers goe about to deceive others Doe they not also deceive themselves Answ 1 First some deceive through obstinacie and perversnesse Ierem. 23.1 and 29.9 Philip. 3.18 and 1 Tim. 4.1 and 2 Pet. 1.12 Secondly some deceive through Covetousnesse Answ 2 2 Pet. 2.15 Iude 11. Thirdly some deceive through pleasure and drunkennesse Esa 28.7 Fourthly some being past feeling themselves and of cauterized Consciences labour to deceive others Ephes 4.19 and 2 Tim. 4.2 Fifthly others seduce and are seduced that is doe deceive others and are deceived themselves Read 1 Kings 22.23 and 2 Tim. 3.13 Ezech. 14.9 and 2 Thessal 2.11 And that either I. Because they are ignorant and blind as Esay 56.10 Or II. Because they doe not examine whether that which they teach be true or false And therefore seeing there are so many false Teachers we must take heed and not beleeve every spirit How may we know or discerne false Teachers Quest 2 and deceitfull Prophets First wee may know them by their Covetousnesse Answ for such for the most part are covetous Secondly we may know them by their flattery for such for the most part are fawning flatterers Thirdly they goe unto those that are ignorant credulous and simple 2 Tim. 3.16 Fourthly they goe when and whither they were not sent Ierem. 14.15 Fifthly they labour to hinder and harme the true Prophets of the Lord Amos 7.10 Sixthly they teach secretly and like wilde beasts creepe abroad in the night Psal 104.20 whereas Veritas non quarit angulos Truth seekes no corners Seventhly they laud praise and commend Ignorance contrary to the Apostle Colos 3.16 Eightly they prohibite the Scriptures and hinder the Preaching of the word Lucernam extinguunt fures Theeves put out the light because darknesse best becomes their deeds of darknesse now the Word is a light and therefore false Teachers are afraid to be discovered by it Ninthly they appoint and choose another Judge besides the Scripture for the tryall of their Doctrine namely Traditions and custome and the like Math. 15.9 Colos 2.8 Tenthly they teach another Gospell besides the Gospell of CHRIST and doctrines contrary to the

verse Woe shall be to them that give sucke in those dayes which must needs be understood of the destruction of Ierusalem for at the comming of CHRIST there shall be one and the same case of all whether of those that give sucke or of those who give none Answ 2 Secondly it cannot be meant of the last tribulation in the world because the words are That as there was none such since the beginning of the world so there shall be none such after Therefore there shall be tribulation after though none such Sect. 2 § 2. And except those dayes should bee shortned none could be saved c. Object The Jesuites hold that Antichrist is not yet come neither shall come untill towards the end of the world and when he comes hee shall raigne but three yeares and a halfe and then the world must end Bellarm. de Rom. Pontif. lib. 3. cap. 4. Rhemist in Apoc. 11. § 2. 4. and they argue from this place thus The Lord saith here That unlesse those dayes that is of Antichrists persecution should be shortned and consequently the Persecution very short no flesh could bee saved but how can the time of Antichrists persecution be very short if it shall last above or about a thousand yeares Bellar. de Rom. Pontif. lib. 3. cap. 8. Rhemist in hunc locum § 6. First though Antichrist raigne above or about Answ 1 a thousand yeares yet is his raigne short in respect of the eternall Kingdome of CHRIST Secondly the whole time from Christs Ascension untill his comming againe is counted but Answ 2 short Revelat. 22.20 I come quickly and St. Peter saith That a thousand yeeres before God is as one day and a day as a thousand yeeres 2. Pet. 3.8 And therefore it followes not that if Antichrist shall raigne a thousand yeeres his raigne cannot be short Thirdly we are to distinguish betwixt the time of Antichrists continuance and the time of his Answ 3 hottest persecution which Bellarmine confoundeth the latter being much shorter then the former Fourthly our Saviour here saith That except Answ 4 those dayes to wit of tribulation were shortned none could be saved Now by Salvation here is either meant the salvation of the body or of the soule I. If we understand the salvation of the soule then the soules of the Elect and faithfull perish no more by persecution then by dissolution or mutation None could be saved saith CHRIST except those dayes of tribulation should be shortned that is saith the Romanist except God should put an end to that tribulation by putting an end to the world If then by salvation here be meant the salvation of the soule then in their sense which is absurd the meaning is this That except God put an end to the persecution of his children by putting an end to the world their soules could not be saved II. If by salvation here be meant the salvation of the body as is plaine from the phrase No flesh shall be saved then an end must be so put to their tribulation that they may live longer on earth being freed in their bodies from it for how are their bodies properly saved if God put an end to their persecution by putting an end to their lives or to the world and therefore if by salvation here be meant the safety and preservation of their bodies then of necessity the world must not then end when they are freed and delivered from their tribulation Fifthly the tribulation here spoken of is to be Answ understood of the calamity of the Jewes in the siege of Ierusalem which if it had continued any longer the nation of the Iewes had bene utterly destroyed See for the proofe of this the first answer of the former objection VERS 24. For their shall arise false Christs Vers 24 and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive the very Elect. § 2. They shall shew great signes and wonders Sect. 1 If the Reader would see those many particulars wherein we and the Church of Rome differ concerning Miracles clearely treated upon and fully determined I referre him to that Reverend Prelate Bp. Mort. Appeale lib. 3. Cap. 17.18 19. where Romish Miracles are amply confuted both from this text of Scripture and others Sect. 2 § 2. Insomuch that if it were possible they shall deceive the very Elect. Our Saviour here doth intimate that it cannot be that the Elect should be seduced or perish Object If this be a true doctrine then many will give themselves over to impiety and security If the elect cannot perish or be seduced or mislead into any fundamentall errour then many will growe impious presumptuous and secure Answ Although many abuse this doctrine yet their abuse thereof doth not hurt the truth of it at all The divell abused Scripture but our Saviour would not for that leave the use of it yea we say with the Apostle if any call upon the name of the Lord he must depart from iniquity 2 Tim. 2.19 That is if any hope to be saved by CHRIST or to come unto God they must abstaine from sinne and walke in that way which leads unto heaven Quest 1 Why cannot the Elect perish Answ 1 First because there is a seed of God and grace remaining in them 1 Iohn 3.9 And Answ 2 Secondly because the Lord upholdeth him with his hand Psal 37.24 and sustaineth him by his grace 2 Cor. 12.8 9. But those who turne the grace of God into wantonnesse are reserved by him unto judgement Iude 4. Vers 27 VERS 27. For as the lightning commeth out of the East and shineth even unto the West so shall also the comming of the Sonne of man be Object 1 There are divers differences betweene us and the Papists concerning CHRISTS comming to judgement one amongst the rest is about the place where he shall appeare which boldly they appoint to be in the East because our Saviour saith That his comming shall be as the lightning that shineth from East to West Bellarm. de cultu sanctor lib. 3. Cap. 3. Answ 1 First by this similitude CHRIST onely sheweth the suddennesse of his comming therfore it must be pressed no further then to that purpose for the which it serveth Answ 2 Secondly our Saviour saith plainely That the Kingdome of God commeth not with observation Luke 17.20 either of time or place And therefore when men say unto us Behold here or Behold there we ought not to beleeve them verse 23. As though they could point out CHRISTS comming with the finger either in the East or West If the Reader would see these answers confirmed by the expositions both of Fathers and moderne Interpreters I referre him to Dr. Willets synops pag. 1176. of the fifth edition Verse 28 VERS 28. For wheresoever the carkase is there will the Eagles be gathered together Quest What is the meaning of these words Answ 1 First Paracelsus for his weapon-salvessake thus wrests the

for the dead therefore we may also satisfie for them for we grant that we may one pray for another while we live but we cannot one satisfie for another beause supplication is of mercy but satisfaction is of desert Answ Secondly neither is it true that the prayers of the living doe profite the dead for request and intercession avayleth not after sentence is given and judgement past which is in the finall end and departure out of this life as is evident from this verse for after the gate is shut there is no entring Willet synops fol. 1212. VERS 11. Vers 11 Afterwards came also the other Virgins saying Lord Lord open unto us Although these foolish Virgins have no part in CHRIST yet they come boldly Obser and desire to enter into heaven to teach us That many are seduced and deceived by a false confidence Reade Luke 18.11 Matthew 7.22 Iohn 7.49 and 9.24 From whence comes it that so many are seduced Quest 1 and deceived by a false trust First it proceeds sometimes from internall selfe-love Answ 1 we naturally thinke well of our selves being blinded with selfe-conceits but God judgeth according to truth Rom. 2.2 Secondly this comes sometimes from some externall Answ 2 and internall testimonies as for example I. They see some to be worse then themselves And II. Many to be as bad as themselves And III. They highly price that honesty which they see in themselves And IV. They have a forme of Godlinesse in their lives and conversations 2 Tim. 3.5 And V. They have perhaps some sparkes of the conscience of sinne and of sorrow for sinne and some desire of God and heaven and some hope to enjoy them But these and greater then these may be in reprobates Hebr. 6.4 and 10.26 2 Peter 2.20 VERS 12. But he answered and said Vers 12 Verily I say unto you I know you not Is not CHRIST omniscient Quest doth he not know all things and all men how then doth he say here I know you not There is a double knowledge Answ namely First Negative and this the present text speakes of Verily I know you not and Chapt. 7.23 Depart from me I know you not that is I acknowledge you not neither ever did as mine and therefore depart from me Secondly Positive and this knowledge of God is threefold viz. I. Intuitiva whereby God knowes all men and all things And II. Approbativa whereby God knowes all the faithfull And III. Vindicativa whereby God knowes all wicked men VERS 19. Vers 91 After a long time the Lord of those servants commeth and reckoneth with them § 1. After a long time Sect. 1 How many things are observable in this verse Answ Three First Tempus the time when the Master commeth and that is after a long time Quando Secondly Author The person comming and that is Christ the Lord of those servants Quis Thirdly Wherefore this Lord commeth and that is to reckon with his servants Quorsum Quest 2 How can God be absent a long time seeing he is every where always or how can Christ be absent from his faithfull servants a long time seeing he hath promised to be with them even unto the end of the world Matth. 28.20 Answ 1 First J omit at this time the Schoole distinctions of the Humanity Deity providence and grace of CHRIST Answ 2 Secondly there is a double presence of CHRIST namely I. Cryptica and secret and thus Christ is perpetually present with his servants II. Apocalyptica and revealed and thus we expect him in the Clouds hereafter And of this the Text speakes Observ Our Saviour by these words After a long time would teach us That the Lord doth not presently but after many delayes and much prolonging of the time judge the wicked Read Exod. 34.6 Numb 14.18 Psal 103.8 and 145.8 Luke 20.9 Genes 15.13 16. and 6.3 and 2 Chron. 36.16 Esa 30. ●8 c. Quest 3 Why doth not the Lord call wicked men to account presently but after much procrastination and delay Answ 1 First he doth this for the greater judgement of the wicked that their sins may waxe ripe unto vengeance Read Esa 5.19 and 2 Peter 3.4 and 2 Thessal 2.11 And therefore the opinion of the common sort of people is foolish and false who I. Thinke the godly miserable because they are not presently freed from calamity and misery Wisdom 31. c. and 5.4 II. Thinke the great ones of the world happy because no evill befals thē at all Iob. 21.7 c Psal 73.4 c. But if they be wicked they shall be cut off at the last Iob. 21.4 Psal 73.18 None are blessed but they whose sins shall not be imputed unto them Psal 31.1 c. And therefore wicked men though never so great are not happy 2 Peter 2.4 9. Answ 2 Secondly God doth this that is spare wicked men long for the tryall of the godly and faithful yea he punisheth his owne oftentimes much for the exercise of their patience as we may see 1 Peter 1.7 and Esa 57.17 but most plainly in Iob who was afflicted that sharply in all kinds viz. I. Jn his cattell Chap. 1. II. In his children Chap. 1. III. In his owne body Chap. 2.7 IV. In his kindred Chap. 6.4 and 19.13 V. Jn his servants Chap. 19.15 VI. In his wife Chap. 19.17 VII Jn his soule in his sleepe and dreames Chap. 7.14 VIII By his wife Chap. 2.9 IX By impatiencie Chap. 7. X. By his three friends Chap. 16.2 XI But more particularly by Elihu Chap. 32. Yea XII By the Lord himselfe Chap. 38. And all for the tryall of his patience confidence and perseverance Answ 3 Thirdly God with-holds just vengeance from the wicked a long time for the approbation of his long suffering and patience 2 Peter 3.9 Luke 13.7 and 1 Timoth. 2.4 What is here required of us Or what may we Quest 4 learne hence First Judges must learne hence to punish gently Answ 1 and with great deliberation not rashly or maliciously for anger is the worst Counsellour that a Judge or Magistrate can have The Lacedemonians alwayes before battell offered sacrifice to the Muses and Clemencies The Romans tyed a bundle of rods or sticks to their mortall hatchet that so before any could be beheaded therewith they might have time to consider whether the party deserved death justly or not So the Venetians carried the punishing sword alwayes covered that there might be time to consider of the fact before execution Athenodorus advised Augustus to s●y over when he was angry the Greeke alphabet before he executed his anger or punished him with whom he was angry Charilaus the King of the Lacedmeonians being incensed said Occiacrē nisi irascerer J would kill thee if J were not angry And therefore from the Lords long suffering and these examples Judges may learne to execute judgement in clemencie and with mature advice Secondly we must learne not to frustrate the Answ 2 Lords expectation but to amend our lives

be denied this holy Sacrament for they may take it and give thankes although they lye for Vetus est ve●bum Catonis c. both old and true is that saying of Cato's God being a Spirit must be worshipped with a pure mind or according to our Saviour in Spirit and truth Iohn 4.24 Non ergo rixemur de gestu externo nemo ●b hunc vel illum condemnet alium Let us therefore notdisagree jarre about the outward gesture neither let any one condemne another for that Hence from these two proofes wee learne these two particular lessons viz. I. That the gesture of the body in the receiving of the Sacrament is not of the essence of the Sacrament but in it selfe an indifferent thing II. That the gesture of the body being not of the essence of the Sacrament but an indifferent thing is to be used according to the custome and constitution of that Church wherein wee live IV. He who refuseth to kneele at the receiving of the Lords Supper cannot be excused of uncharitablenesse and that both i● regard of the Church and also of the Minister of the Sacrament For First our Church having by a Canon enjoyned this posture of kneeling to be used by the Communicant he who refuseth it as an Idolatrous thing doth thereby intimate that the King and all those famous learned and pious Ministers who were assembled together in Convocation for the ordaining of orders for the uniformity of our Church were at least tainted with Idolatry or lovers of that which was meerly superstitious or else they would never have constituted such a Canon Charity the Apostle saith is not suspicious but he who refuseth this posture as supersticious doth suspect those of superstition and Idolatry who did enjoyne it and therefore is uncharitable to the Church wherein he lives Secondly our Church having by a Canon enjoyned this gesture of kneeling and threatned suspension to that Minister who shall give it to any that doth not kneele he who refuseth thus to receive it is very uncharitable to his Minister who by this his refusall is brought into a great strait that is must either dismisse and send him so refusing to kneele empty away and deny this blessed Sacrament unto him or else if the Minister doe give it to him though he kneele not doth thereby expose himselfe to the censure of suspension and the danger of loosing his living V. Kneeling is appointed by our Church not for the adoration of the Elements but for a signification of the humble and gratefull acknowledgement of the benefits of CHRIST given to the worthy receivers Archbishop Whitg answer to the admonition Page 100. And therefore none should be more reverend in their gesture at the receiving of this blessed Sacrament then those who come best prepared and most assured of true benefit and profit thereby VI. The lawfulnesse of kneeling at the receiving of these sacred Mysteries may be confirmed by this Argument Whatsoever spirituall benefits I may lawfully seeke on my knees with supplication that same J may lawfully receive on my knees with thankesgiving But I may lawfully on my knees with supplication seeke salvation by JESUS CHRIST Therefore I may lawfully receive the seales and pledges thereof on my knees Bp. Cooper If it be objected we must not kneele to an Idoll Object I answer we kneele to CHRIST Answ praysing him when we receive the holy Symboles and exhibiting instruments of his b●dy and blood and it is meere madnesse either to make them Idols as the Papists doe or call them Idols as male-contents doe VII Lastly this Sacrament of the Lords Supper is administred in our Church with a most effectuall prayer and thankesgiving and therefore what gesture can be fitter at that time then kneeling with the Elements the Minister utters these words The Body of our Lord Iesus Christ which was given for thee preserve thy body and soule c. The blood of our Lord Iesus Christ which was shed for thee preserve thy body and soule to everlasting life Drinke this in remembrance that Christs blood was shed for thee and be thankefull Now when the Minister in the behalfe of the receiver powres forth so patheticall a prayer and thankesgiving unto God how can the receiver but with his heart and upon his knees begge this at the Lords hands in his owne behalfe And thus we have heard what is required of us both in regard of the Precedent and Present time of receiving the last remaines Thirdly this Execution respects the Subsequent time and teacheth us a double duty after we have received the Lords Supper namely First we must depart and that I. With joy and thankesgiving Acts 8.8.38 39. Luke 17.17 And II. With a purpose of keeping our covenant and performing the promises of new obedience and true sanctification all the dayes of our life For the worthy and faithfull receiver who is assured that Christ died for him and offered up himselfe a sacrifice for his sinnes cannot but rejoyce hereat and breake forth in thankefulnesse unto God for so inestimable a grace and desire and endeavour to live wholly unto his Christ who hath purchased him at so deare a rate Secondly we must sanctifie that day unto the Lord whereon we have beene made partakers of this holy Communion For it is the festivall of the Lord. Jf we communicate upon the Lords day we must be very carefull to sanctifie that day strictly unto the Lord but if upon a weeke day then though we have no precept to equall it unto the Lords da yet we must not prophane that day as the manner of some is who make that day whereon they communicate a day of excesse and ryot and going from Alehouse to Alehouse And thus much may suffice to have been spoken of this Sacrament in this place Vers 29 VERS 29. But I say unto you I will not drinke henceforth of this fruit of the vine untill that day when I drinke it new with you in my Fathers Kingdome Object The Vbiquitaries object this place for the Vbiquitie of Christ arguing thus Christ saith I will not dri●ke henceforth of this fruit of the Vine untill that day when I drinke it new with you in my Fathers Kingdome But Christ often ate and dranke with his Apostles after his Resurrection and before visibly he ascended into heaven Therefore seeing he was in heaven before his visible ascension it is evident that heaven is every where and not limited or confined to any one place and consequently that Christ is not included in any determinate place but filleth all places and is every where Answ 1 First to the drift of the Objection J answer that it is true that CHRIST is every-where in regard of his Deitie but not of his Humanitie but this pleaseth not the Objecters who contend for the Vbiquitie of Christs corporall presence Secondly J could answer with some of the Fathers Answ 2 that it is true that wheresoever CHRIST is there is Heaven but

19. of Psalm 118. And this was that Hymne which CHRIST and his Apostles here sang VERS 31. Then saith JESUS unto them Vers 31 All ye shall be offended because of mee this night for it is written I will smite the Shepherd and the sheepe of the flocke shall be scattered abroad How may we know Quest whether we are of Christs flocke and the sheepe of his pasture or not First Stapleton in Iohn 10. giveth us divers Answ 1 true markes of Christs sheepe which we distinguish thus I. Some of them are in the heart 1. In corde and inward man as for example First sheepe must be simple 2 Cor. 11.3 that is we must be I. Obedient without disputing Psal 80.1 yea labouring to bring every rebellious thought unto the obedience of God 2 Cor. 10.5 And II. Patient in all afflictions tribulations injuries and the like Matth. 10.16 Luke 21.19 Philip. 1.28 And. III. Jnnocent and harmelesse Matth. 5.9 and 1 Peter 2 1. Secondly sheepe must be fearefull that is we must be I. Fearefull of our enemies sheepe will not stand lo looke or gaze upon the wolfe but flee by and by so we should shunne every appearance of evill and the occasions of sinne as we would eschew Sathan himselfe And II. Fearefull of our feet and pathes and affections labouring to subdue them II. Some of the signes of the sheepe 2. In ore are in the mouth and toung that is we must be First Vnivoci of one toung and speech both in prosperity and adversity giving thankes unto God in all estates and conditions as Iob did 1.2 For sheepe have but one voyce alwayes And Secondly Sapidi men of seasoned tongues as sheepe loves to eate in salt pastures so should we have all our words seasoned with the salt of grace and our speeches savouring of religion and sanctification Marke 9.50 Colos 4 6. III. One marke of a sheepe is to be seene in the life thereof 3. In vita that is they are sociable and will goe together and so should wee love our brethren because they are sheepe of one and the same folde belonging unto one and the same Shepheard Iohn 13.35 Answ 2 Secondly the principall notes and signes of CHRISTS sheepe are these two namely I. To renounce the world and whatsoever is evill whether of opinion or Practise and this is that which CHRIST meanes when hee saith That faithfull sheepe will not heare the voyce of Strangers Iohn 10.4 5. And II. To heare and obey the voyce of CHRIST expressed and laide downe in the Word Iohn 10.4 5. Vers 33 VERS 33. Peter answered and said vnto him Though all men should bee offended because of thee yet will I never be offended Quest Whether is this Protestation of Peters to be condemned or commended Answ It is to be condemned and blamed because it argued a great Presumption in him as appeares thus First the thing whereof hee presumed viz. to dye with CHRIST was no small matter Secondly hee was never tryed in this kind before and consequently knew not his owne strength and therefore it argued a great deale of Presumption in him so rashly to promise the performance of so great a worke the bitternesse wherof he never so much as tasted Thirdly although Peter had formerly beene tryed in this kinde and had acquitted himselfe manfully yet hee could not here be excused of a singular inconsideration and presumption because by this his protestation hee opposeth the words of CHRIST which he had confirmed from the testimony of the Prophet verse 21. Fourthly Peters presumption appeares also herein that he preferre himselfe before all the other Apostles yea all the world Though all men should forsake thee yet I will never forsake thee Vers 37.38 39. VERS 37 38 39. And hee tooke with him Peter and the two Sonnes of Zebedee and began to be sorrowfull and very heavy Then saith hee unto them My soule is exceeding sorrowfull unto death tarry yee here and watch with me And hee went a little further and fell on his face and prayed saying O my Father if it be possible let this Cup passe from mee neverthelesse not as I will but as thou wilt Sect. 1 § 1 And he beganne to be sorrowfull and very heavy Quest 1 What sorrow heavinesse and feare was Christ subject unto First there is a double sorrow and heavinesse namely I Inordinate which hinders reason and this Answ 1 the Philosopher saith happens not to a wise or constant man much lesse therefore to Christ The righteous saith Salomon sorroweth for nothing that is with that immoderate and in ordinate sorrow which causeth death 2 Cor. 7.10 II. Ordinate good vertuous and naturall which followes reason and excludes vanity Secondly there is a double feare namely Answ 2 I. Inordinate this the righteous ordinarily is not subject unto he being as bold as a lyon fearing nothing as the wise man saith II. There is a naturall feare which is free from all blame Thirdly Christ was onely subject to a naturall Answ 3 feare and sorrow or subject unto them as they are naturall affections and passions or rather according to Hierome Propassiones appetitus sensitivi Why did CHRIST assume these passions or Quest 2 suffer himselfe to be subject unto them First to shew the truth of his humane nature Answ 1 Secondly for our consolation that we might Answ 2 not be too much dejected when we perceive in us some feare of death seeing that Christ feared it Carthus s pag. 213. b. § 2. If it be possible let this cup passe from Sect. 2 me Jt is observed by some of our Divines that some phrases of Scripture have a contrary signification as for example the Prophet Ieremiah saith Chapt. 23.9 I am like a drunken man whom the wine hath gone over that is whom the wine hath overcome but here let this cup passe over me that is Let it not touch me in a contrary signification How could Christ desire that this cup might Quest 1 not touch him If we consider Christs desire Let this Cup passe materially onely Answ according to Christs infirmity as he was man then he wisheth that this Cup might not touch him but when he considers this cup formally with all the circumstances that he must drinke this Cup for to expiate the sinnes of men and satisfie the wrath of God then he cannot let this Cup passe In this prayer of Christs we may observe foure things I will name the three first and prosecute onely the last First CHRIST here prayeth for a thing in respect Obser 1 of Gods decree not possible that the Cup might passe from him and therefor afterward he saith verse 42. If this Cup cannot passe away c. Secondly Christ here prayeth for that which Obser 2 was not granted viz that the Cup of death and sorrow prepared for him might passe Thirdly Christ here prayeth in his humane and Obser 3 naturall desire somewhat diversely from Gods will yet with submission of his will

who were Romans and strangers and therefore no wonder if they did not understand the words of Christ If this exposition be true as is acknowledged by divers eminent Popish writers which we shall name by and by then th● meaning of the Argument is this Those without the Church that is Heathens did not understand these words of Christ Therefore those within the ●hurch that is Christians may not read the word or Christ in a language which they understand This is so absurd a Consequence that I will forbeare the refutation thereof Answ 2 Secondly some answer that they who said He calleth for Elias were the rude and ig●orant people who stood by and understood not Hebrew but thought he had called Elias whose name as it seemed to them he pronounced in H●br●w Now if this be the true sense of this place then the meaning of the Cardinals argument is this There were some so ignorant among the Jewes and so ●ll read in the Scriptures that they could not understand Christ when he uttered this sentence of the 22. Psalme in hebrew Eli Eli lamasabacthani And therefore none must read the Scriptures in a toung which they understand but they of the Clergie although they be as able to read them in the Originall tongues and to understand them as they of the Clergie are This consequence being as absurd as the first I passe it by Answ 3 Thirdly Beza answers upon this verse that these who say He calleth for Elias and wee will see whether Elias will come were Iewes and spake not this through ignorance of the Hebrew tongue but out of propha●e wantonnesse taking occasion hereby according to their old wont to mocke and deride CHRIST as if they would say When he cannot free himselfe he calleth upon Elias to helpe him and deliver him Now there is a probability of truth in this for undoubtedly there were Iewes standing by as well as Gentiles and in probability some learned Iewes who understood the Hebrew tongue and the sense of the Hebrew text as well as ignorant and unlearned Now if this exposition be true then the meaning of the Jesuits Argument is this some understood these words of our Saviours but profanely mocked and wickedly perverted them therefore none hereafter but the Clergy must read the word of God in a tongue which they understand This Consequence all learned Papists will blush at and therefore I enlarge it not Yea this answer doth overthrow the Antecedent of the Argument which affirmes that they who spake these words Hee calleth for Elias understood not indeed what Christ spake And thus whether the place speake of Gentiles or Iewes and that whether learned or unlearned yet it will not m●ke for their prohibition of reading the Scripture in the vulgar tongue Fourthly these words which were spoken by Answ 4 our Saviour upon the Crosse Eli Eli Lamasabacthani were not understood by those who stood about him Therefore no Lay person must read the Scripture in a tongue which is understood by him followes not For I. These words were spoken to God his Father who understood well enough what he said and not unto the people And II. When CHRIST spake unto the people and teached them he then spake unto them in a tongue which they understood which is so evident from the Gospell that no Papist dare justifie or maintaine the contrary Yea upon the Crosse when he spake unto the Thiefe he spake unto him in a language which he understood And III. These who stood about CHRIST and spake these words were mockers persecuters and enemies and therefore it followes not these understood not what was said therefore none must read the Scriptures And IV. These through affected or wilfull ignorance or at least for want of teaching understood not what CHRIST here said therefore none by reading of the Scriptures in a knowne tongue must learne what CHRIST saith unto them followes not And V. It was not all that were about the Crosse or about CHRIST on the Crosse that said these words Hee calleth for Elias and therefore it followes not that none of the Laity must read the Word in a knowne tongue verse 47. it is said Some of them said c. not all of them said c. Now a particularibus ad universalia non valet consequentia Some could not say Shiboleth therefore none must say Shiboleth is an Argument which deserves a lash VI. It may be that these who mockingly said Hee calleth upon Elias were Scribes and Pharisees and it is hard if I should affirme this for the Papists to confute it and then the Argument goes directly against the Clergy as he frames it viz. The Scribes and Pharisees understood not or perverted CHRISTS words and therefore no Priests or Church-men may read the Scripture nor understand it Object 2 The Papists object this place further to prove Invocation of Saints arguing thus This invocating of Saints was held and practised by the Jewes as appeares by this their speech He calleth upon or he prayeth unto Elias and therefore it is no novelty or such an erroneous opinion as deserves to be exploded out of the Schoole of Christians See Bp. Mort. app Lib. 3. Cap. 7. § 2. page 374. Answ 1 First to prove the invocation of Saints from Christs invocating of his Father is too too grosse Answ 2 Secondly to invocate the Saints was the opinion of the Iewes and therefore may be held by the Christians is a very bad conclusion For themselues will not say that all the opinions maintained and held by them either ought or may lawfully be maintained by us Answ 3 Thirdly for a Papist to prove Invocation of Saints from the practise of the Iewes before Christs ascension is a very unadvised enterprise for either I. Before Christs ascension the soules of the Saints were in heaven and then Limbus patrum fals to the ground Or else II. They were not in heaven but in Limbo patrum and then the Iewes erred in this opinion for according to the doctrine and tenet of the Church of Rome the Saints were not to be prayed unto untill they were in heaven because how can they mediate and intercede for us unto God who First are excluded out of the Lords glorious presence Secondly who know not our wants nor heare our prayers Now the Papists say that the Saints in Heaven may be prayed unto because they stand before God or in his presence and because they see all our wants in the face of God as in a glasse but not so when they were in Limbo patrum And therefore J conclude If the Saints were in Heaven before Christs ascension then the Papists erre in their opinion of Limbus Patrum if the Saints before that time were not in Heaven then the Iewes erred in their opinion of the invocating of Saints and if the Iewes erred herein then this will prove but a lame Argument the Iewes erroneously prayed unto the Saints when they could neither heare nor