must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
of hostes e Esay 19.18 Fourthly that Christ doth not quite take away all swearing appeares by these reasons I. Because he saith himselfe he came not to destroy the law now if he had condemned and forbidden all oathes hee had dissolved the law and the Commandement of God which saith Thou shalt sweare by my name f Deut. 6.13 and 10.20 And therefore Christ here saying Thou shalt not sweare at all doth not destroy the law but fulfill it because hee taught them the way and meanes how to fulfill it namely to take heede of all perjurie and rash oathes as we shall see amply by and by II. This will appeare by the consideration of the nature of an oath because an oath is nothing else but an invocating of God whereby we desire that he who is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcher and knower of the heart would giue testimony of the truth and punish him who sweares if willingly or wittingly he affirmeth any thing which is false Now none without blasphemie can say that Christ forbids and condemnes invocation of God III. The truth hereof appeares by the end and use of an oath both in regard of God and man First an oath ascribes unto God 1. the laude and praise of infinite wisedome because he only knowes the most secret corners and passages of the heart and understandeth all truth and therefore we implore his presence to testifie the truth of that which is delivered 2. an oath doth ascribe unto God the praise of infinite goodnesse and justice because hee is the onely defender of truth and avenger of falsehood and therefore we desire in swearing that if wee utter any falsehood God would judge us and make us examples unto others Secondly in regard of man swearing is the very bond of all humane societie and civill government which cannot subsist without truth therefore the Apostle saith that among men swearing is the end of all strife as if hee would say there is no greater better nor surer way to be beleeved then by taking a lawfull oath because he who makes no conscience of an oath makes conscience of nothing And therefore to condemne and forbid all swearing were to detract from Gods glory and to destroy and dissolve the bond of humane societie g Pareus s IV. That Christ doth not quite take away all oathes appeares because there was nothing commanded in the law of Moses which was sin in it selfe and therefore Christ would not forbid that which was good V. Because swearing is commended as a speciall part of Gods worship and an excellent signe of an upright man yea hath a promise of blessednesse whence I argue thus That which God the holy Ghost commends in Scripture as a part of Gods worship and a signe of an upright and holy man and which God the Father promiseth to reward with eternall happinesse that God the Sonne will never quite take away condemne or prohibite But swearing truely and lawfully by God is commended by God the Holy Ghost as a part of Gods worship and a signe of an upright and holy man and hath a promise from God the Father of eternall glory Therefore God the Sonne will never quite take it away The first proposition I take as granted because I hope none will deny it The second may be thus confirmed Every one that sweareth by God shall glory but the mouth of them that speake lies shall bee stopped here is both an Antithesis betweene the wicked and those who sweare by God as also a promise made unto such h Psal 63.11 Thou shalt sweare saith Ieremiah the Lord liveth c. and thou shalt turne from thy abominations and then thou shalt not remove Ierem. 4 1 2. But most plainely the Prophet David Psal 15. propounds a double quere First Oh Lord who shall dwell in thy Tabernacle Quest 1 who shall abide in thy holy hill that is who shall be made partakers of eternall happinesse Answer He that walketh uprightly Answ and worketh righteousnesse and speaketh the truth from his heart Secondly who walketh uprightly and worketh Quest 2 righteousnesse and speaketh the truth Answer Hee that sweareth and changeth not Answ though it bee to his owne hurt VI. It further appeares that Christ condemns not all swearing because hee saith here Thou shalt not sweare by Heaven or by Earth or by Ierusalem or by thy Head but he doth not say Thou shalt not sweare by God and we allow of no other oathes And thus much for the first generall answer to the second objection that our Saviour doth not prohibit all swearing in saying Thou shalt not sweare at all Answ 2 Secondly the meaning of our Saviours words is Thou shalt not sweare at all ordinarily in thy common talke And thus Saint Iames is to be understood when he saith Sweare not neither by heaven nor by earth nor by any other oath i James 5.12 Quest 3 Why is all swearing forbidden in ordinary communication and discourse Answ 1 First because it comes from Satan vers 37. Whatsoever in our common talke is more than yea or nay comes of evill that is from that evill one the devill Answ 2 Secondly because swearing ariseth from no internall concupiscence and therefore is more inexcusable It proceedeth not from any desire of honour or pleasure or gaine or ease and idlenesse for there is none of these to be acquired by common swearing it onely proceedes from a perverse nature And therefore as he is the best Christian who loves serves and desires God for himselfe and not for any reward so he is the worst Christian who blasphemes disobeyes displeases and dishonours God for himselfe and not for any thing whereby hee may have either pleasure or profit or honour or ease for the swearer is both more wicked and more foolish then either the drunkard thiefe or adulterer because there is pleasure and profit in these but in that nothing but a corrupt and perverse disposition Answ 3 Thirdly this pollutes and profanes the Name of God the mercy of God the justice of God yea all the Attributes of the Lord to attest his presence and testimony upon every trifle brabble and sleight occasion Answ 4 Fourthly this profanes the worship of God a religious oath is a part of Gods worship as was said before therefore this customary and usuall swearing profanes this worship So prayer is a part of Gods worship but hee who at Dice shall pray God to send him a good cast profanes that worship Answ 5 Fifthly because by this usuall swearing wee defile and pollute our tongues which are given us for the glory of God David saith Hee will praise God with the best member he hath that is his tongue because it was given us by God that thereby we might laud praise magnifie and honour his holy Name now by swearing we dishonour both God and our tongues Answ 6 Sixthly because God will never hold him guiltlesse that thus prophanes his Name
also lies Vpon the wings of swift fame flies But the Iewes saw and heard many things which many and great Princes had desired to see Luke 10.24 and yet they contemned both Christ and them Fifthly she was at great cost and charges in Answ 5 comming unto Solomon yea brought gifts and presents unto him along with her But the Iewes would not embrace Christ or his doctrine although hee taught them freely and by his word offered the gift of salvation unto them even out of meere grace and would have sold them wine and milke without money or money-worth Esay 55.1 Sixthly shee came unto a meere man and yet Answ 6 judged her selfe to bee a happy woman that might enjoy the society and discourse of one in whom shee perceived the sparkes of divine wisedome But the Iewes rejected the Sonne of God which was the eternall wisedome of the Father Seventhly Solomon only discoursed of plants Answ 7 and trees from the knowledge whereof at the most some worldly utility would arise But Christ declared unto the Iewes the mysteries of eternall salvation which were hid from the world Ephes 3.9 upon the knowledge whereof did depend eternall life Iohn 17.3 And yet they would not receive or accept him Eighthly she thought Solomons servants and Answ 8 attendants happy who daily heard and saw the wisedome of their Master But neither the stupendious and unheard of Miracles of Christ nor his singular wisedome grace and power in preaching would draw the iewes unto the love and admiration of so great and gracious a Lord. VERS 43 44 45. Vers 33 34 c. When the uncleane Spirit is gone out of a man hee walketh through dry places seeking rest and finding none Then he saith I will returne into my house from whence I came out And when hee is come hee findeth it empty swept and garnished Then goeth he and taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there And the last state of that man is worse then the first Even so shall it be also with this wicked generation By this Parable our blessed Saviour would shew that destruction did hang over the heads of the Iewes And why because they had received the Law of God and although they thereby seemed to bee altogether delivered from the power of the Devill who held all other nations captives yet they would not observe nor obey the Law After this to adde to the measure of their iniquity and to make it full they reject the Gospel which was brought and offered unto them by the Sonne of God himselfe and impugne the knowne truths delivered by him and commit blasphemy against the Holy Spirit as our Saviour had before intimated verse 31 32. Now what was this no other thing then wholly to renounce Christ and to dedicate and consecrate themselves wholly unto the Devill even as though a man should decke and trim up a house that his enemy might willingly and perpetually dwell there For thus doe they who having knowne the truth and by the knowledge thereof having been delivered from the hands of the Devill doe afterwards willingly wittingly and of set purpose oppose it and renounce it for ever and adhere and cleave to the lies delusions of Sathan And this is the plaine and direct meaning of our Saviour in this place Melancton s 1 Corinthians 10. folio 45. understands this place of those who being tempted by a diabolicall temptation are overcome thereby and sinne securely without any feare of God and consequently out of contempt which sinne elsewhere he calleth a sinne against conscience Vers 46 47. VERS 46 47. While hee yet talked to the people behold his Mother and his brethren stood without desiring to speake with him Then one said unto him Behold thy Mother and thy brethren stand without desiring to speake with thee There was a sect who sprung up in Arabia and were called Antidicomarianitae that is the Adversaries of Mary who to extenuate and ecclipse the glory of the blessed Virgin held that after the birth of Christ shee was carnally knowne by Ioseph her husband This heresie is refuted by Epiphanius a Contra Antidicomarianitas haeres 78. by divers reasons taken from this place some other probable grounds as namely First because the Epithete of Virgin is given unto her and therefore she is a Virgin Secondly because from the tradition of the Iewes it is shewed that she was not given unto Ioseph for carnall copulation but for the avoiding of the imputation of being dishonest which shee would have incurred if shee had brought forth Christ before she had beene given in marriage unto any Thirdly because Ioseph married not Mary for any carnall respects hee being above or about fourescore yeares old when he tooke her unto him but rather that hee might keepe and preserve her shee being of his owne family Fourthly because it would scarce stand with the sanctity and piety of Ioseph to use such a holy vessell after the dispensation of so deepe and divine a mysterie Fifthly because none can be named that Ioseph begot of her neither reade wee of any children he had by her either before his fleeing into Aegypt or after his returne twelve yeares at least wee reade that Ioseph lived with Mary but after Christ was twelve yeares old no mention is made of him at all neither doe the Evangelists say any more That his Father and brethren came unto him but as in this verse Behold thy Mother and thy brethren stand without Sixthly if Mary had had either husband or children then Christ when hee was upon the Crosse would not have recommended her to Iohn Tradita est autem Iohanni propter virginitatem Seventhly Christ is called a Lyon and saith Epiphanius in the same sense wee call Mary a Lionesse But the Lionesse brings forth but one at a birth and hath but one birth all her life Iteratus partus leaenae non contingit and therefore was never carnally knowne by Ioseph Eighthly marriage was forbidden to Prophets and Prophetesses But the Blessed Virgin was a Prophetesse Ergo shee was not carnally knowne of her husband That Mary was a Prophetesse is intimated by the Type Esay 8. A Prophet shall goe in unto a Prophetesse that is Gabriel unto Mary So Philip had foure daughters which were Prophetesses and Virgins VERS 48. But hee answered and said unto him Verse 48 that told him Who is my Mother or who are my brethren Apelles did grant that Christ had a true body Object and true flesh but maintained that he had it not from the Virgin Mary but from heaven and thinkes to prove it from this verse wherein our Saviour saith Who is my Mother or who are my brethren To this tradition lib. 1. de carne Christi Contra Apellem Arg. 2. answers that the matter of this speech pronounced is to be considered For none would have shewed unto him that his Mother stood without who were uncertaine
time and opportunity to tempt us unto that which is evill that the experience of these may make us avoid them the better Fifthly it is good for a man to be truely religious because such have peace quiet and spirituall security Matth. 11.29.30 Those who belong not unto Gods Church have care disturbance feare and trouble yea safety no where for the wicked flee when no man pursues them but unto the righteous there is peace and a sure resting place Sixthly it is good for a man to bee of Gods flock and one of his fold because such have internall joy comfort and consolation yea can rejoyce in the midst of affliction Now this spirituall rejoycing springs from these three roots to wit I. From humility in the understanding And II. From purity in the affections And III. From sincerity and truth in the performance of the good will of God For he that is humble and lowly in his own eyes and base and vile in his own conceit and pure in his heart and affections and sincere in his life and without hypocrisie in his obedience cannot but have a great deal of joy and rejoycing within Seventhly it is good for a man to be a member of Christs Church and a servant in this house because then he shall alwayes dwell in Christs presence and be in his sight Peter saith here Master it is good for us to remain where we are and why because Christ was there and because he was ravished with his glory So those who are of his little flocke shall alwaies enjoy his presence and see his face Eighthly it is good for a man to be a religious member of the Church because then he shall enjoy the society of the Saints Peter shewed the delight he had in the company of Moses and Elias by his desire to make Tabernacles for them and great is the comfort that the Children of God find in the society one of another but the joy they shall have in the fellowship of the Saints in Heaven passeth knowledge and exceedeth expression Ninthly it is good for a man to be a member of the spirituall Church because then he will not regard nor inordinately love the world Peter forgets the world and all the pleasures and delights thereof saying Master It is good for us to be here and those whose hearts are ravished and enflamed with the love of God and who are assured of a portion in the Kingdome of Heaven doe lightly regard the things of this world Tenthly it is good for a man to be in the fold of the true Church because then hee will die the more confidently and cheerfully whereas on the contrary the remembrance of death is bitter to of those who are without the wall of the Church Lastly it is very good for a man to be in the Church Militant because great shall his reward and glory be in the Church Triumphant but of this we spake before Chap. 16 26. And thus we see that it is good for us to be here viz. in Religion and the true Church § 2. Let us make three Tabernacles Sect. 2 The Papists say that the Pope cannot erre Argum. we deny this and prove the contrary by this Argument If Peter may erre yea did erre then the Pope which they say is his successor cannot be exempted from erring but is subject to erre But Peter erred therefore the Pope may That Peter erred St. Hierome proves from this place and that First because he was contented and sufficiently satisfied in the contemplation of Christs humanity whereas blessednesse is essentially placed in the contemplation of his Divinity which St. Peter then saw not Secondly because he sought and desired a mansion on earth whereas he should have desired a heavenly mansion according to that of the Apostle we have here no abiding City but we seek one which is to come Thirdly Peter erred because he was unmindfull of the rest of the Apostles whereas he should have wished them the enjoyment of the society of their Saviour as well as himself but contrarily he saith Master it is good to be here although there be but a fourth part of thy Disciples with thee Sect. 3 § 3. One for thee one for Moses and one for Elias Quest Whether do the blessed soules being separated from the bodies know one another Or whether shall the Saints know one another in Heaven Answ That they shall appeares by these reasons namely First Adam in his estate of integrity knew Eve as soon as he saw her Genes 2.23 Therefore in heaven much more shall the Saints know one another because their knowledge is there more perfect in degrees then Adams was in Paradise Secondly because Peter here having but a tast of the glorious estate and condition of the Saints in Heaven knows Moses and Elias and therefore those who are perfectly glorified shall much more know one another Thirdly the Saints in Heaven shall mutually love one another with a true and perfect love and therefore also shall know one another A man may love things which he never saw but scarcely things which he never knew Fourthly those who are in Hell are endued with such a knowledge that they can know this or that man Dives being in Hell sees that is knows Lazarus in Abrahams bosome and this knowledge is given them for an augmentation of their torment And therefore much more the elect and blessed Spirits know one another because that addes unto their happinesse and helpes to make it compleat Fifthly the near Relation the Saints have one unto another helps to convince this truth For what are they They are al Children of one father all Servants of one Master all members of one body and therefore undoubtedly they shall all know one another Sixthly but yet no carnall thoughts or imaginations must be had either concerning the knowledge or the love of the Saints in Heaven as though a man should know his wife or Children or friends better then others or love them better then others for this conceit savours of the flesh and flesh and blood cannot inherit the Kingdome of Heaven all things there being spirituall for as there shall be a new Heaven and a new earth so also there shall be new men and new affections and new loves which shal be perfect and without any dregs Verse 5 Vers. 5. While he yet spake behold a bright Cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear him § 1. And behold a voice came from Heaven Sect. 1 It is not unworthy our Observation to mark That God revealed himself to his servants foure manner of wayes to wit Now of these three we have to treat of elsewhere First by the gift of Prophesie Secondly by ordinary inspiration of the Holy Spirit Thirdly by Vrim and Thummim light and perfection Fourthly by Bath-col per filiam vocis by a little small voice or an eccho whereby he
but the Scribes and Pharisees were not brought unto the fold of Christ thereby whence we may learne That the preaching of the Gospell brings great sinners sooner home then those who are lesse Observ especially that applaud themselues in a shew of piety Or great Sinners often submit themselves unto the Gospell when lesser Sinners stand out Here Publicanes and harlots are sooner reduced to the faith and obedience of the Gospell then Scribes and Pharisees Who gloried in an externall forme of Godlinesse Vid. Luc. Brugens in hunc loc Quest 1 How doth the truth hereof appeare Answ 1 First thus in great sinners there is a better step for grace to worke upon then in such lesser For the understanding hereof observe That there are two things belonging unto conversion viz. I. The Law which lets us see our sinnes and this worke is sooner wrought in great Sinners and longer a working in such lesser For the Law sooner convinceth a grosse offender of the breach thereof then a proud Pharisaicall sinner II. The Gospell which doth allure us to lay hold upon mercy offered therein Now this is sooner received of him that is wounded with his sinnes then of him who is not sensible of sinne Answ 2 Secondly it is evident thus the lesser sinners can easily defend and excuse their sinnes whereas the greater doe quickly confesse them as is seene in the Publicanes and Pharisees Iohn 9. Quest 2 Whence comes it that some are greater sinners then are others Or that some are great sinners and some small Answ 1 First sometimes this comes from nature for naturally some are of a fairer temper then others and some more vitiously given then are others Answ 2 Secondly sometimes this comes from education for some are more carefully some more carnally brought up and accordingly their outward life is more faire or scandalous Quest 3 Can any man challenge nothing in the worke of his conversion Answ No as evidently appeares thus First there is no merit in him at all either of condignity or congruity Secondly there is no preparation in us of our selves Thirdly there is no power in man to doe any good thing as of himselfe Object Jf it be thus then man is excusable if he can doe nothing in the worke of his conversion then the fault is not in him if he be not converted Answ 1 First we once had power and free will to doe whatsoever God should command us and willingly we lost it and therefore we are not excusable Answ 2 Secondly although we can doe nothing of our selves yet God hath graciously provided a meanes sufficient namely CHRIST which meanes the Angels had not And therefore we are not without fault if we be not converted Answ 3 Thirdly God hath given his Gospell unto us and therein CHRIST is offered unto us and unto all and propounded unto all that will repent beleeve and obey and therefore we cannot be excused if we be not converted Answ 4 Fourthly there is no man deprived of all meanes and all grace and therefore none are without blame which are not converted All men have some naturall helpes which they neglect for which neglect they are justly punished As for example I. Mens Creation might teach them Gods mercy II. Gods protecting of them and providing for them daily should allure them to rely vpon God and to trust in him but they take no notice of these or the like things Fifthly men have the booke of the Word Answ 5 vvhich teacheth them vvhat they should doe And therefore those vvho disobey cannot be guiltlesse And Sixthly men have the Booke of Conscience Answ 6 vvhich checkes them vvhen they doe amisse And therefore those vvho sinne against conscience are not to be excused Seventhly God often gives generall graces to Answ 7 those who are out of CHRIST vvho cannot be excused when they neglect and abuse those graces Eightly he vvho neglects grace offered sinnes Answ 8 inexcusably but GOD offers grace in the Gospell and wee neglect it And therefore vve are inexcusable Ninthly he that transgresseth the Law of nature Answ 9 sinnes inexcusably but he that breakes the Morall Law violates the law of nature that being vvrit in our hearts at first some glimpse thereof remaining still and therefore no transgressours of Gods Law can be held guiltlesse or innocent Tenthly he that violates the Law of nature sins inexcusably Answ 10 but he which heareth seeth his misery and understands that salvation is in CHRIST sinneth against the Law of nature if he neglect him because even nature teacheth us to wish vvell and do vvell unto our selves and to lay hold upon that vvhich is good for our selves and therefore none vvho neglect CHRIST are to bee excused Lastly the reason of our impotency in doing Answ 11 good is founded and built upon our ovvne unwillingnesse hard-hartednesse and aversenesse because vve neither love nor desire to obey God and not from any necessity in the Will or understanding The Devils cannot but sinne because the povver of grace is taken from them but it is not thus vvith us vvho have this povver of grace but resist it And thus vve see that none can be vvholly guiltlesse or excusable vvho are not converted unto God How is grace vvrought ordinarily in great Quest 4 sinners Or hovv are Publicanes and harlots converted unto Christ The manner of vvorking grace in prophane persons and great sinners for the most part is this Answ They see and observe tvvo things to wit First their ovvne misery Here observe that they ascend to the sight of their misery by these steps I. They see their ovvne sinnes which they have committed against God II. They see the severity of that Law vvhich they have transgressed and of that Lord vvhich they have offended into vvhose hands it is a fearefull thing to fall Hence III. They tremble and feare by reason of the righteous judgements of God And IV. Greeve and mourne that by their sinnes they have roused a sleeping Lyon and incensed and stirred up against them so potent a Foe And V. They confesse and acknowledge that they are unworthy to come unto God or to receive mercy from him Secondly they see Gods Mercy and attaine unto the sight thereof by these degrees I. They see the Promises of the Gospell and the condition of Repentance expressed in the Gospell Then II. They come humbly unto CHRIST desiring that hee would be pleased to mediate and intercede unto his Father in their behalfe and to reconcile him unto them And III. They accept of the conditions which the Gospell requires that is they promise unto God that if he will give them an interest into Christ and for his sake make good the promises of the Gospell unto them that they will repeat them of their sinnes by-past and labour to obey him for the time to come and expect salvation onely from him Then IV. They come unto the holy Eucharist as a symboll and confirmation of all these
to bee written that wee by the frequent and daily meditating thereof might understand what is necessary to bee knowne what to be beleeved unto salvation And thus much for the first word of the Title viz. Gospel Quest 6 It may yet bee demanded further concerning the Title of this Book what this Matthew was Answ 1 To which I answer for his person hee was the sonne of Alphens by name also called Levi and it is probable that hee was the brother of Iames the lesse f Mat. 10.9 I answer againe for his function hee was a Publican or a Tole-gatherer a calling very odious Answ 2 unto the Jewes First in regard of the office because they conceived these taxes to bee imposed upon them unjustly by the Roman government under which they were now subject Secondly in regard of the office because for the most part they were unjust exacters and oppressors extorting more from them then their due as Zacheus himselfe doth intimate when he saith g Luke 19 8. If I have taken any thing from any man unjustly c. And hence Christ exhorts Publicans h Luke 3.13 to exact no more then that which is appointed unto them Lastly I answer for Saint Matthewes paines Answ 3 labour or imployment this wee finde First Gualt â— that he preached the Gospel as farre as Aetheopia Secondly that hee sealed with his blood Quest 7 the Gospel he had preached being martyred for it From Saint Matthewes calling it will bee questioned why doth God use sinners for the publishing of the Gospel as here Matthew who was a Publicane and afterwards Paul who was a persecutor i Acts. â— 1 Tim. 1.12.13 and Onesimâ—s who was disobedient k Phil. 1â— I answer it is very profitable and behovefull for the patient or sicke person to have a Physitian who hath had experience of his Answ 1 sicknes for he that hath felt the griefe knowes best how to cure and redresse it and therefore the Lord will have quoâ—dam or sometimes sinners to preach unto those that yet are wicked because they know best the nature of sinne and how to apply fit corrosives and salves to every sinfull soule Againe I answer this the Lord Answ 2 doth to shew unto us that when he doth forgive he doth also forget when once wee turne unto God by repentance never to bee repented of hee doth as wholly put our sinnes out of his remembrance as though we never had offended him at all k Ezek. 18 22. Act. 17.30 Again God doth this to encourage sinners to turne unto him that having such presidents they may bee certainely assured that hee who is Answ 3 no respecter of persons will thinke nothing too deare for them whatsoever their former lives have beene if they will but truely returne unto the Lord. Lastly God doth this to demonstrate his Answ 4 power unto us that of great Sinners he can make great Saints of oppressing Publicans faithfull Apostles and of cruell Persecuters constant Professors and Preachers Concerning the time of this Gospel Answ it will be Quest 8 demanded when was this Gospel written by Saint Matthew I answer before any of the other three within 8 or 9 yeares from the Ascension l Athanasius Concerning the Author it will be demanded Quest 9 By whose authority was this Gospel written Answer I answer Saint Matthew was not the Author but the Hand for the holy Spirit was the Author and therefore Castalion erres who thus entitles this booke The Gospel by the Authour Matthew for it is more rightly called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to Saint Matthew a Sic Tertul Cyprian or the Gospell of our Lord Iesus Christ according to Matthew b Vet. Interp as it is plainly expressed Mark 1.1 The Gospell of Iesus Christ the Sonne of God Quest 10 Concerning the Idiome it will hee enquired in what language this Gospell was written Answ 1 To this some answer in Hebrew and the reason they give for this is because it was written first and principally for the Iewes This was the constant opinion of these Fathers Irenaeus Tertullian Origen Athanasius and Epiphanius all of them giving the fore-named reason that Saint Matthew being an Hebrew writ in Hebrew unto the Hebrewes and Ierome to confirme this tells us that hee found an Hebrew Copy in the Caesarian Librarie and Syrus the Interpreter is so confident herein that hee prefixeth this Title to this Book The Gospell which Saint Matthew preached in Hebrew in the Region Palestina Answ 2 I answer with reverence to so learned Fathers that the exposition of the name Emmanuel Matth. 1.23 doth shew that either first Matthew did not write in Hebrew for then he would not have expounded Emmanuel which is an Hebrew word or secondly that hee wrot both in Hebrew and Greeke or thirdly that he wrot this Gospell in Hebrew and that this addition unto Emmanuel that is if it be interpreted God with us was added by some Greeke Interpreter Now which of these is the certaine truth in truth is uncertaine Indeed the Fathers were not so confident that it was written in Hebrew but Erasmus and other learned Interpreters do as much question it and their reasons for the contrarie opinions are these First because if this Gospel were written first in Hebrew then who translated it into Greeke for none certainly can be produced to have done it the maintainers of this opinion not agreeing herein among themselves Theophilact thinkes that Iohn the Evangelist translated it but Athanasius ascribes it to Iames the Apostle The second reason is because all the other Pen-men of the holy Scriptures both Apostles and Evangelists writ in Greeke which was the most vulgar and knowne tongue then in those parts where they lived and therefore it is not likely that onely Matthew would use a divers idiome or language The third reason is because the proofe alledged by the Fathers proves not their opinion their proofe is Matthew wrot in Hebrew because hee was an Hebrew and wrot to Hebrewes This followes not because the rest of the Apostles were Hebrewes and yet they wrot and preached in Greeke They are Hebrewes sayth Saint Paul b 2. Cor. 11.22 and so am I. The fourth reason is because if we should grant that this Booke was written by Saint Matthew in Hebrew we must grant also that wee have not the Fountaine of this Gospell but a streame onely flowing from the Fountaine and derived unto us as Maldonate sayth by some uncertaine Authour Now it is not to be admitted or granted that this Translation which comes wee know not from whom should bee coupled with the rest of the Evangelists and Epistles whose fountaine it is granted wee have that is as they were written by them and not translated by others The fift reason is because the Hebrew words which Saint Matthew for some causes doth retaine in this Gospell he doth interpret not into other Hebrew words
common nature of men neither free from originall sinne thus Argum. Those unto whom Christ by his death hath brought salvation were guiltie of sinne but unto the blessed Virgine Christ by his death hath brought salvation and for her purchased salvation Therefore the blessed Virgine was guiltie of sinne The Major proposition is proved from this verse and these places Mark 2.17 Rom. 5.6.7.8.9.10 and 4.25 and 1. Cor. 15.3 Galath 3.13 1. Pet. 3.18 The Minor proposition is confirmed from Luk. 1.46.47.48.49 and Act. 4.12 Yea Bellarmine himselfe can say h Li 4. de amiss gra cap. 16. Inter Catholicos convenit beatam virginem per Christi sanguinem verè fuisse redemptam c. The Papists doe generally among themselves agree upon this and assent unto it that the blessed Virgine was truly redeemed by the blood of Christ and that which the Apostle sayth 2. Cor. 5. Christ dyed for all men is universally to be understood without excepting of any But here they give us a testimony of their subtile Sophistry Reply acutely distinguishing of a double salvation in this manner Christ is a Saviour in a double respect either for saving men already fallen into sin and condemnation or else for sustaining and preserving them from falling and in this sense onely he was a Saviour to the Virgine Mary who was preserved only from sinne by Christ not saved from her sins which she had not i Franciscani Fox pag. 801. To this we answer Christ is called JESUS a Saviour in this sense onely because hee should Answ 1 save his people from their sinnes in this verse he was then either a Saviour unto Mary or not at all but her Saviour he was as shee her selfe confesseth k Luke 1.47 therefore hee saved her from her sinnes Answ 2 Againe we answer one cannot be said to bee a Saviour if he save none but Christ in their sense never yet saved or preserved any that they should not sinne at all contra naturam pene est ut aliquis fine peccato sit l Deâ—ret part 1. dist 25. ca. 3. Gloss It is a thing against nature for a man to be without sinne No man or woman then was ever yet so preserved from sinne wherefore in that sense Christ is not a Saviour but that he saveth that is delivereth us from sinne m D. Willet Synops f. 1321. Vers 22 VERS 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet Quest 1 Why doth the Angel adde this prophecie to his message Answ That thereby hee may confirme his message unto Ioseph for in the message he brings are two things observable 1. the matter or substance of it and that is the maine and chiefest doctrine of religion to wit our salvation by Christ and therefore it was necessary that it should bee confirmed from the Prophets the principles of religion being to bee grounded n 2 Tim. 3.16 upon Scriptures 2. The manner of it and that was miraculous in a double respect both in regard of the appearing of the Angel and also in regard of that divine conceptioÌ„ which he preadmonished Ioseph of and therfore to avoid all deceit which Joseph might imagine to be in this vision the Angel cites the Prophecie that so Ioseph might the more certainely give credit unto it Observ teaching us hereby that Miracles are to be confirmed by Scripture thus the Angel doth here confirme his message from Esay 7.14 and againe hee confirmes his message unto Zachary Luke 1.17 from Malach. 4.6 both which were miraculous Quest 2 But hence it may be demanded why are miracles to be proved by Scripture Answ 1 I answer first because delusions and false miracles may be wrought by Sathan Reade these places Iannes and Iambres wrought miracles Exod. 7.11.22 and 8.7 so 2 Tim. 3.8 Deut. 13.1 c. Antichrist shall come with signes and lying wonders Mat. 24.20 and 2 Thes 2.9 and Revel 13.14 and 16.14 Answ 2 Secondly because omnis confirmatio à fortioribus every confirmation must necessarily bee drawne from the greater stronger and more undeniable principles but unto the faithfull there is nothing more strong then the word of God and the holy Scriptures whom they will rather beleeve then one that should rise from the grave unto them True it is that the Apostels confirmed the Scriptures by Miracles unto unbeleevers o Cor. 14 2â— but the Angel here unto faithfull and holy Ioseph confirmeth his miraculous message by the Scripture for unto beleevers Religion is not to bee proved by Miracles but Miracles by Religion VERS 23. Behold a Virgin shall be with child Vers 23 and shall bring forth a sonne and they shall call his name Emmanuel which is by interpretation God with us This verse is a recitation of a prophesie Exposit from Esay 7.14 the scope of which prophecie is this Achaz feares Esai comforts him and for the further strengthning of him offers a signe which Achaz refuseth the Prophet disdaining this his obstinacie doth repeate a generall signe verse 14. adding a particular signe verse 14.16 Observ The malice of the Jewes against Christ and the truth of the Gospel doth evidently appeare by this place for First they will not grant that it is to bee understood Obiect 1 of Christ the Messias but either first of Hezekiah or secondly of Shearjashub the sonne of Achaz Isa 7.3 of thirdly of some other of Achazes sonnes whiâ—h was not as yet borne But to this I answer Answ the first and second were already borne and how can the third be called Emmanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man without blasphemie Secondly they object further It is not likely Object 2 that the Prophet would give a remote signe of an approaching deliverance or thus the conception and birth of the Virgin Mary could not be a signe unto Achaz to whom it was promised and made seeing it fell out 800. yeares at the least after Achazes death It is answered first the Prophet doth not Answ 1 give a remote signe of an approaching deliverance for here are two prophecies as followes by and by Secondly although the Prophet Answ 2 should doe thus yet were it no new thing there being divers instances of the like in Scripture p Vide Iunii Parall fol. 8. Thirdly This signe was not promised unto Answ 3 Achaz that wicked King that would not aske of God a signe Esay 7. but unto the house of David which continued unto the time that Christ was borne of the Virgin Mary as appeares by the genealogie of Christs drawne from David and Abraham by Saint Matthew unto Ioseph and consequently unto Mary as hath beene aforesaid q Pareus s The Jewes object againe The following Obiect 3 scope doth shew that this is spoken of a child either borne already or to bee borne hereafter unto Achaz verse 15.16 I answer those two verses doe not belong to this child for the proofe
internall by mortifying our members c Col. 3.5.6 that is all corrupt and carnall affections which are in our mortall bodies because they warre against the soule d 1 Pet. 2.11 Vers 12 §. 1. VERS 12. And being warned of God in a dreame that they should not returne unto Herod they departed into their owne country another way Sect. 1 It may heere bee doubted what manner of dreame this was Quest which the Wise-men had Answ 1 I answer first Dreames are either 1 naturall which the minde causeth of it selfe but upon some occasion or beginning either externall or internall or 2. they are somnia immissa dreames which the minde of it selfe procureth not but are sent unto it or wrought upon it by some other power and these are of two sorts either first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of God and such was the dreame of these Wise-men or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent of evill spirits Answ 2 Secondly Divine Dreames are such as God offereth to the minde and these dreames 1 Sometimes are shewed to the faithfull or to those that are in the visible Church and of the invisible as to Jacob Ioseph Daniel Sometimes to those who are neither in the visible Church or of the invisible as to Laban Gen. 31. to Pharaohs baket 40. to Pharaoh himselfe 41. 3 Sometimes these divine dreames are shewed to those that are not in the visible Church but yet of the invisible and such was this dreame it was sent by God unto the Wise men who were not Iewes and therefore not of the then visible Church and yet I hope of the true Church of Christ Answ 3 Thirdly Divine Dreames are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is containing some divination of things hid and secret and afterward to come to passe and these are of two sorts 1 nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked visions simply plainly expressing the meaning scope and purpose of the dreame and such was this dreame or else 2. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysticall dreames folded up in types and figures which cannot be understood without some signification such were Pharaohs dreames of the seven fat and leane kine and of the seven full and thinne and lancke eares Gen. 41. Sect. 2 § 2. That they should not returne unto Herod Quest 1 Heere it will be demanded why doth not God save and preserve Christ miraculously or by some other way then by the flight of the wise men Answ 1 First some answer heere unto that wee must not dare to summon God to the barre to render a reason to us of his actions e Muscul s Answ 2 Secondly God will not use miracles when and where there is no neede Observ Teaching us thereby that we must in all our necessities 1. use all lawfull meanes and then 2. begge a blessing at Gods hands upon the meanes Thirdly God doth this because he would not have these Magi made instruments of Herods Answ 3 cruelty Fourthly the Lord doth this because hee will Answ 4 not have Christ twice made known or revealed to those that inwardly contemne and despise him The wise men once bring Herod word of the nativity of Christ and in stead of rejoycing at that joyfull newes hee plots how to shed his most precious blood by an untimely death and therefore God will not permit the Magi the second time to reveale Christ unto him It may heere further be enquired Why doth Quest 2 God forbid the wise men to play the part of honest men that is to keepe their word they had promised Herod that when certainely they had found out the place of Christs abode they would give him notice of it and in this verse God doth prohibite it The Lord doth this to shew Answ that hee hath authority to prohibit the performance of humane promises the will of man is to give way to the will of God and the commandement of God doth nullifie and make voide all humane promises for the full understanding of this resolution and question two things are carefully to bee taken notice of First promises oblige in themselves Secondly God commanding promises are to be violated First promises oblige and binde in themselves and that jure divino by the law of God and that whether they are made With an oath Or Without an oath Promises that are bound with an oath binde a man unto the performance of that which hee hath promised it being a note of an upright man and an heavenly citizen not to change his promise although he have sworne unto his owne temporall hurt f Psal 15.4 when the law of an oath was given in Sina the whole world shooke say the Rabbines g Vide Pet. Mart. fol. 238. because an oath is stabilimentum orbis the stay and proppe of the world and if promises and oathes were not observed how should men trade or buy or sell or live in the world an oath is for the confirmation of the truth and for the end of contention and therefore all falshood of wicked men in their Promises is much to bee reprehended whether committed by Heathens or Christians I. Many Heathens slight promises though bound by oathes the Turkes say children are to be deceived with apples and men with oathes so lightly doe they value and oath Linguà juram said one h Ennius I sware it onely with my tongue This is a most wicked practise thus to slight an oath in any whosoever II. Some Christians are faulty also heere and they are the Papists who make no conscience of breaking an oath made unto any whether Christians or Heathens that are not sworne servants and vassailes to the Pope as they are It is an ordinary phrase at the Court of Rome Mercatorum est non Magistratuum stare juramente it is the part of a Merchant not of the Pope or any placed in authority by him to keepe his oathi. So Iohn Husse and Hierome of Prage were promised by an oath from the councell of Constance safe conducte and yet contrary to promise and oath were killed k Sleydan Promises though made without an oath yet binde omnia quasi jurata l Hier. ad Caelant all promises are halfe oathes or promises in a manner doe partake of the nature of an oath Now the reason why promises binde although not bound with an oath is this because fidelity is a part of truth and a promise is a greater part then an affirmation and therefore promises are are not to bee violated either 1 Lucri causà for gaine as one saith m Plautus Linguà rei servandae c. I made a promise with my mouth that I might save my purse but Eadem linguâ jam nego with the same tongue that I made the promise with the same I refuse to keepe it because it is not for my profit to performe it as if a man should promise a thiefe to send him to such a place twice so much money
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
compulsion or constraint Unlawfull to wit the requiring the confession Of all sins and circumstances which we have committed And that once a yeare at the least Yea enjoyned upon necessity to salvation Exaction may bee understood two waies First of constraint as of necessity Secondly of perswasion onely as profitable Now this question 1. is not of confession to God nor 2. Publickly to the congregation 3. to one another but 4. to the Pastor onely and 5. not that which is enforced of necessity unto a particular enumeration of all acts and circumstances but that onely which is done by the Confitent willingly and freely and by the Pastor at the most but perswaded as profitable not injoyned as simply necessary And therefore I say as that auricular universall generall peremptory Confession is justly condemned and exploded by our Church as shall be shewed else where so of the other there may bee godly use as shall be proved in another place Thirdly consider that Protestants may bee taken two manner of waies First for private Ministers in the practise of their preaching here I confesse ingenuously and am verily perswaded that the holy and sober use of confessing upon divers weighty occasions might by Gods blessing be the instrument of much good among his people as shall God willing else where bee proved this caution or admonition observed that a thing which may be either perniciously or profitably used as confession of sinnes to the Pastor may should neither be too farre pressed or too wholy neglected according the saying of Charles the Emperour Confessio neque nimis laxanda neque nimis astringenda Secondly by Protestants may be meant the doctrine of our Church and in this sense Protestants are not too remisse in the doctrine of confession of sins for our ever precious Iewell saith private confession abuses set apart wee condemne not Bishop Morton a present principall pillar of our Church allowes it also so it be free and not exacted a Appeal 2 4 Sect. 5. and Chemnitius b Part. 2. 5. saith plainely Ea qua conscientiam gravant exponere consulit ecclesia nostra instructionis consolationis gratiâ that is our Church doth advise men to acknowledge those sinnes that trouble and oppresse their consciences if they desire either counsell or consolation b See also Bishop Usher in his answer to the Irish Iesuit Pag. 81. yea we may make our adversaries our judges in this particular for Bellarmine himselfe c De paenit 3.1 confesseth that our men naming Chemnitius Melancthon and Calvin allow of confession Lastly our Communion booke in the end of the second exhortation unto the Lords Supper saith if there bee any that through the sight of their sins cannot quiet their owne conscience but require further comfort or counsell then let him come to mee or some other Minister of Gods word and open his griefe c. And in the visitation of the sick the Rubrique saith the sicke person shall make a speciall confession if he feele his conscience troubled with any weighty matter For conclusion of this question as our Church allowes of private confession of sins unto Ministers so it behooveth to have good consideration as well of the persons and of the manner of doing as of the fitnesse of the particulars to be revealed Vers 7 VERRS 7. But when he saw many of the Pharisees and Saduces come to his Baptisme he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come Sect. 1 § 1. The Pharisees and Sadduces these were both most wicked sects 1 the Saduces were prophane denying the immortality of the soule 2. the Pharisees were hypocrites making a shew of that which was not in them and yet both these come to Iohns Preaching from whence it Quest 1 may be demanded Why doth the preaching of the word awaken all and draw of all sorts unto it like a draw net that brings to shore both good and bad a Matt. 13.47 Answ 1 I answer first this comes from the nature of the Gospel preached which is first a Trumpet b Esa 58.1 and 1 Cor. 14.8 and therefore awakens all 2 it is a sword and therefore it wounds all c Heb. 4.12 3 It is like the Angel in Bethesda and therefore moves troubles perswades all the word makes wicked men often sigh and tremble in the hearing of it d Ioh. 5.4 and hence it workes some effect or other for the most part Answ 2 upon all Secondly this comes from the instability of our nature and moveablenesse of our dispositition est natura hominum novitatis avida we are naturally like the sand in the water mooved and stirred with every wave like reedes shaken with the wind noveltie often makes us runne unto the word as the Sadduces and Pharisees here we being naturally like the Athenians that desire to heare new things having itching eares Obiect But against this it bee objected The word though preached profits none but the faithfull because except it be mixt with faith it availes not e Heb. 4.2 Answ I answer certainely the word preached profits not all but yet it moves all the seed works something in the stony and thorny ground as well as in the good ground although not so much nor so profitably the water being moved and troubled the clay and sand arises although presently that which is heavie sinkes downe againe to the bottome Thus many come unto Christ f Luk. 5.1 and 12.1 but for a diverse end first some for novelties sake that they may see him because they heare rare things of him Secondly some that they may see his miracles and heare him preach Thirdly some that they may be fed by him Fourthly some that they may be cured by him Fiftly but very few that they might heare his word to keepe and observe it And thus many come unto the word for divers ends and are sometimes awakened by it although the most part fall to the sleepe of sinne againe Why is the comming of the prophane Sadduces Quest 2 and the hypocriticall Pharisees unto Iohn here mentioned To teach us that there is no order or calling so desperately wicked Answ Observ but the Gospel calles and gathers some of them unto it the truth of this answer appeares by an Induction of divers examples viz. First from the Pharisees the Gospel calleth Nicodemus g Ioh. 3.1 and Gamaleel h Act. 5.34 Secondly from the Senators and great and rich men it calls Ioseph of Arimathea i Matth. 27.57 and Sergius the Proconsul Acts 13. Thirdly from the souldiers it calles the Centurion k Matth. 8.5.8.13 and Cornelius Acts 10. Fourthly it calles the Keeper of the prison Acts 16. Fiftly from the harlots it calles Mary Magdalen and divers others Sixtly from the theeves it calles one Seventhly from the Idolatrous and superstitious Athenians it calles Dionisius and Damaris and some others l Acts 17.34
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
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
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
hath beene reprehended and refused Therefore their consent and agreement is not the true rule of interpretation The Minor proposition is proved from this verse 21 31.33.38.43 where our Saviour doth plainely and directly oppose himselfe against the expositions of the Ancients It hath beene said of old thus but I say thus unto you Sect 4 § 4. Thou shalt not commit adultery Quest 1 Whether did the Law of Moses only restraine and forbid the outward act of sinne A sw The law did not onely restraine the body but the mind also not onely the outward action but also the inward affection Against this it is ob ected Object our Saviour faith here it was said unto you of old Thou shalt not commit adultery But I say c so that it appeareth the law onely restrained the outward act but Christ doth forbid more even the inward affection and desire First our blessed Saviour speaketh according Answ 1 to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations nâ—t giving a new exposition as appeareth plainely verse 43. ye have heard that it hath beene said thou shalt love thy neighbour and hate thy enemie but in all the old Testament there is no such precept given by God or liberty for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Secondly the law of Moses did bind not only Answ 2 the hand and externall act but also the inward will and desire as appeares thus First none are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as appeares Psalme 4.4 Tremble and sinne not examine your hearts upon your bed c. Therefore the law did restraine the inward will and desire Secondly it is directly forbidden Thou shalt not hate thy brother in thy heart z Levit. 19.17 which was an internall act and many other such like sinnes of the heart are reprooved by the Prophets Ierem. 14 4. Thirdly the Law doth not justâ—fie that which is naturally unjust but forbiddeth it Therfore the extends law it selfe to the hidden man of the heart not only tying mens hands The assumptioÌ„ is proved thus First he that coveteth his Neighbours wife faileth in the end coveting her onely out of lust not for procreation which was the principall end of the institution and ordination of marriage Secondly Matrimonie is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne then the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to be his wife as Iacob tooke Leah for Rachel but the will and desire is never without sinne as saith Tostatus himselfe s exod 20. praec 7. Fourthly our Saviour saith that this precept Thou shalt not kill is transgressed by the anger and hatred of the heart verse 22. Therefore the law intendeth even by the externall act to forbid the internall also How doth Christ oppose himselfe to this precept Quest 2 Thou shalt not commit adultery Not by denying it Answ but by adding something unto it not by retracting it or by adding a bridle unto lust and uncleannesse but by spurring them forward to a spirituall sense which is to be extended beyond the literall as if our Saviour would say It was said of old Thou shalt not commit adultery and this is true but this is not the whole truth for there is moâ—e then this here meant What uncleanenesse is here meant Quest 3 Vncleannes is twofold either Internall in the heart Externall which is either Circumstantiall in gesture and voice Substantiall which is Indirect Direct viz. Against or contrary to nature namely Sodomy either with Brute beasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that is Males called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to nature is committed either Uiolently and is called a Rape Uoluntarily and is either CoÌ„plicata because it is With a kinsewoman is called Incest With a married woman and is called Adultery Simple and that either With a strumpet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Uirgin called Stuprum I will not here speake at all either I of the Internall uncleannesse or II of the Circumstantiall or III. of the Indirect because I will understand the place as the Pharisees understood it namely onely of actuall uncleannesse and for the horrour odiousnesse of the name I will omit Sodomy Thou shalt not commit adultery Quest. 4 Why must Christians hate avoide and shun fornication and adultery Answ Because God hath forbidden it Reade Exod. 20.14 Deut. 23.17 Prov. 5.8 Heb. 13.4 Obie 1 It may be objected simple fornication is no such great matter Adultery indeede is a great sinne but fornication is but a swall evill yea this the heathens could see by the light of nature Answ 1 First certainely fornication is a most greevous sinne in it selfe although not so great Answ 2 as adultery if therewith compared Secondly true it is fornication by no positive law of God was punished with temporall death but what was that seeing by the word of God it shall bee punished with eternall Bee not deceived saith the Apostle for neither fornicators nor adulterers shall ever enter into the kingdome of heaven Answ 3 Thirdly although simple fornication with an harlot whereof the former answer speakes were not by any positive law adjudged to bee punished with temporall death yet there was a simple fornication which was If a damosell play the whore in her Fathers house they shall bring her out to the doore of her fathers dwelling and the men of her citie shall stone her with stones that shee die because shee hath wrought folly in Israel a Deut. 22.21 Answ 4 Fourthly although by no positive law God commandeth Moses to punish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication with a strumpet with death yet the Lord himselfe doth cutting off foure and twenty thousand in one plague for this simple fornication Numb 25.1 and 1 Cor. 10.8 And therefore wee should not thinke that a light thing which the Lord who is just in all his judgements punisheth so severely Obie 2 Harding objects here that it is no great matter to permit stewes or brothell houses or to goe unto them for they had better doe that then deflower virgins yea their countrey of Italy being hot there is a certaine necessitie of suffering them First certainely it is most false that the permitting Answ 1 of those publique places of uncleannesse doth prevent greater mischiefes for experience teacheth that it makes men more
17 18. This our Saviour here opposeth Teaching us that it is not enough to sweare truely except also we sweare lawfully Quest 3 Who are faulty here Answ 1 First they that sweare false oathes wicked oathes sophisticall and equivocating oathes yea they who sweare to doe in impossible things Answ 2 Secondly they who sweare by Idols and false Gods of this by and by when wee speake of swearing by the creatures Onely here a question may be moved Whether it be lawfull to accept of such an oath at an Quest 4 heathens hand or not Answ Saint Augustine ad Publicolam grants and allowes it and Peter Martyr fol. 239. § 11. seemes to assent unto it Yea except this be admitted there can bee no bargaines or covenants ratified or confirmed with them for an oath is the strongest tie and bound that men have and the heathens have no knowledge of the true God and therefore what can they sweare by but by those things which they hold as Gods Thus Vladislaus tooke an oath of Amurath though it were by Mahomet And thus Iacob takes an oath of Laban Gen. 31. Answ 3 Thirdly they are faulty who sweare by God indirectly and these oathes are twofold viz. First by wresting or winding the thing affirmed or by speaking deceitfully thereof this is called equivocation of which before Secondly an indirect naming of the person by whom the oath is taken This is done sometimes Re in the thing attested Thus the Pharisees though they might sweare by Heaven because that was not by God but Christ saith it is Gods throne and therefore it is an indirect swearing by him This is done sometimes Voce by a Metathesis putting one name or word for another thus prophane persons will sweare by Cockes bones or Dogges death and yet thinke they sweare not but this is an indirect swearing by God also Answ 4 Fourthly all rash swearers are here guiltie and this is chiefely heare meant The Hebrewes have two words principally for swearing namely Laschaker and Leschane the first forbidden Levit 9.12 the second Exod. 20.7 and are thus distinguished Laschaker signifies a false oath Leschane signifies a rash oath both which are forbidden here the first verse 33. the second verse 34. We are commanded to sweare in truth judgement and righteousnesse a Ier. 4.2 now wee sweare in truth and righteousnesse when wee sweare that which is true considerately and upon mature deliberation an oath being required of us by a lawfull Magistrate in a waighty cause b Simler s Exod. 20. If Vzzah were strucken with death because rashly hee put his hand to the Arke what may they expect that thus rashly upon every sleight and light occasion dare prophane Gods holy name Hence Augustine saith Iuramentum non in bonis sed necessarijs that is the practise of swearing is not to be praised but necessitie urging it is to be approved Quest 5 How must we sweare not onely Veré sed etiam legitimè truely but also lawfully Answ Moderate and square thy oathes by these rules namely Rule 1 First refraine this use of swearing as much as thou canst accustome not thy selfe unto it Rule 2 Secondly when thou swearest let the cause mooving thee thereunto bee waighty yea concerning a thing which is necessary to be known Rule 3 Thirdly take not an oath except hee whom thou speakest unto will not beleeve thee without an oath neither by any other way canst thou possibly perswade him joyne the former rule with this that is let the thing be necessary to be knowne for wee must not sweare for every thing because our neighbour without an oath will not beleeve us Fourthly when such a cause moveth thee to Rule 4 sweare let thy oath bee taken after a holy forme and manner and not after a superstitious wee must not sweare by the life of Pharaoh but by the holy one of Israel Fifthly let thy oath be undertaken consideratly Rule 5 not slightly or lightly as the custome is with the vulgar sort Sixthly and with a reverend meditation of the Rule 6 presence of God whom thou takest to witnesse as also with the assent of thy conscience § 3. Non omninò jurabis sweare not at Sect. 3 all Christ meaning is not here to forbid all swearing simply but all swearing after the Iewish manner and custome that is in common talke and communication of which by and by as appeares in the following words let your communication be yea and nay verse 37. for this is a rule to be observed in the interpretation of Scripture That things generally spoken must particularly bee understood according to the circumstances of the present matter in hand As when Paul saith 1 Cor. 9.22 hee became all things to all men if it should be taken generally we might say that with blasphemers he became a blasphemer c. And therefore that speech must bee restrained to the use of things indifferent in all which he yeelded to the weakenesse of all that he might winne some And so here sweare not at all must be restrained to the Jewish custome which was to sweare by the name of God in their common talke and by other creatures both which Christ doth here utterly condemne and forbid Object The Anabaptists alleadge this place to prove that all swearing is forbidden and therefore it is not lawfull to take an oath before a Magjstrate because Christ saith sweare not at all thus thought also some heretiks namely the Pelagians Waldenses in the primitive Church yea also some of the Ancient Fathers Hierom Theophylact and Chrysostome thought that the Lord in the old Testament did onely permit swearing as he did some other things which were evill that he approved not of and that Christ now did quite take away the same Answ 1 First that our Saviour doth not take away all swearing in here saying non omnino jurabis Thou shalt not sweare at all appeares thus First it is allowed in the Old Testament and commanded as a part of Gods worship and a meanes to cease strife and contentions among brethren Reade Exod. 22.11 and Deut. 6.13 and 10.20 Secondly it was allowed of in the New Testament The Prophet Esay prophecying of the times of the Gospel saith He that sweareth in the earth shall sweare by the God of truth c Esay 65.16 And the Apostle first teacheth us that swearing is lawfull by the Lords example who having no greater to sweare by sware by himselfe d Heb. 6.13 then secondly he telleth that men sweare by the greater and an oath among them is an end of all strife verse 16. Thirdly that all swearing is not forbidden or unlawfull appeares by the examples of the Saints both in the Old and New Testament Abraham sweares to Abimelech Gen. 21.24 and so Isaac also Gen. 26.31 And the Prophet Esay saith five cities in the land of Egypt shall speake the language of Canaan that is shall embrace the true religion and shall sweare by the Lord
Isidor Many ate by weight and drunke by measure Because In nimio pane non de est peccatum g Bern. de pass dom 42. Secondly an abstinence from all naturall delights Esa 22.12 Amos 6.6 Mourning is the way unto repentance 2 Cor. 7.10 and therefore in the time of fasting which should bee a time of humiliation we should rather goe unto the house of mourning then of mirth Thirdly an abstinence from wedlocke comforts Let the Bride goe out of her chamber Ioel 2.16 and 1 Cor. 7.5 Fourthly an abstinence from our labours and workes because imployments distract the mind Numb 29.7 Fifthly some adde that hereunto is required Almes Esa 58.7 Thirdly the last part of a true fast is Interna veritas the internal truth and life thereof this is the marrow of the matter because the heart is to bee established with grace and not with meate Heb. 13.9 Here many things are observable but I reduce them unto these three I. There must be a rending of the heart II. A turning unto God III. A sacrifice to offer up unto God First in the true internall or inward fast there must be a rending of the heart and an humbling of the soule Ioel 2.13 Rend your hearts and not your garments so Lev. 16.29 and 23.28 Here wee should seriously meditate of those things which might wound and breake the soule as the corruption of our whole nature the multitude and magnitude of our by-past sinnes the weight and strength of our present concupiscence the malice of Satan against us the danger of hell fire the many provocations of our God Oh happy is that man who can weepe drops of blood and can sinke himselfe upon the day of fasting unto the bottome of sorrow for such God will comfort and raise up 1 Peter 5.6 Secondly in the true fast there must be a converting and turning of the heart unto God Ioel 2.13 Rend your hearts and turne unto the Lord. In this conversion there are three things required I. A turning from sinne both our old sinnes and all sinnes II. A hungring after a reconciliation with God as the prodigall child did Luke 15. III. A desire to possesse and injoy God by faith in the soule and to be mâ—de partakers of internall joy by the Holy Spirit Thirdly in the true fast wee must provide some sacrifice to offer up unto God Thus the Lord commands his people upon the day of fasting to afflict their soules and to offer an offring to him Lev. 23.27 and Numb 29.7 Sacrifices are now ceased and therefore what Quest 1 must we offer up unto God First we must offer up unto God a broken Answ 1 and a contrite heart for such a sacrifice pleaseth him well Psal 51.17 but of this something was said before Secondly we must offer up unto God the sacrifice Answ 2 of repentance wee must sacrifice our sinnes and repent us seriously of our iniquities Thirdly wee must offer the sacrifice of mercy Answ 3 unto God in the day of humiliation and fasting wee must pardon those who have offended us and bee reconciled unto those who are at oddes with us and doe good unto those who stand in neede of our helpe reliefe and succour h Esa 58.7 Ezac 7.9 Fourthly wee must offer up the calves of our lips and sacrifice of our prayers unto God for fasting is no fasting without prayer Ose 14.3 Answ 4 Fifthly wee must offer up the sacrifice of Answ 5 praise unto God that is give thankes unto his name Heb. 13.15 both for those many mercies hee bestoweth upon us and those many evills we are preserved from by him Sixthly wee must offer up our selves unto Answ 6 God and that two manner of waies namely I. By adjudging our selves worthy of punishment both temporall and eternall for this vilifying and debasing of our selves doth glorifie our God II. By addicting and devoting our selves wholly up unto the service of the Lord resolving henceforth to serve no other but onely him all the daies wee have to live What time is most fit for fasting Quest 5 We fast either for Answ Temporall things and that either for the Removing of evils whether Publike or Private Here there is need of the acknowledgment of our deserts of our humiliation of the deprecating of the punishment and the taking away of the evill which is feared and deserved Procuring of good things as the Church did Act. 13.3 and 14.23 and our Church now doth at the ordination of Ministers Spirituall things and that either for The quickning of our prayers and that if we be sensible of Some present temptation or lust or concupiscence and desire that it may be mortified and subdued The absence of Christ whom wee desire should returne as the Apostles desired to have him awaked Matth. 8.25 Private meditations that whether they be for things By past as for The sinnes of our youth The losse of our time The love of Christ towards us The bitternesse of his death and passion c. Present as namely the examination of our lives sinnes occasions unto evill repentance faith and the like Holy duties as the hearing of the Word the receiving of the Sacrament of the Lords Supper and the bringing of our infants to the Sacrament of Baptisme Before all which duties fasting conjoyned with repentance and prayer is very profitable Sect. 3 § 3. Anoint thy head and wash thy face Quest. 1 What is the meaning of these words Answ 1 First some understand them Tropologically namely I. By head some understand Christ and by anointing Almes Anoint thy head that is doe good unto thy Neighbour for love is like unto ointment Psal 133. thus Chrysost hom 9. fer 4. Ciner tom 2. Vnge caput id est Christum c. Anoint thy head that is Christ with the oyle of mercy and charitie as Mary did Mat. 26.7 Chrys imperf s II. Some take the head for the sense reason and understanding because that is the head of the soule and by the anointing they understand joyfulnesse and cheerefulnesse Anoint thy head Vt latitiam spiritus sancti intus habeamus that within in thy soule thou maist have the joy of the Holy Ghost Chrysost imperf and Hilary s and Gualt s III. Some take face for conscience and washing for cleansing wash thy face that is purge and cleanse thy heart August s and Hilarie s IV. Some by the face understand the conversation which must be washed and cleansed from all pollutions whatsoever Philippians 2.15 V. Some by the face understand both these Wash thy face that is both thy body and soule from all filthinesse of sinne Chrysostome imperf Secondly some understand these words literally Answ 2 that is strictly according to the letter to wit of a generall command of anointing the head in fasting this with an unanimous consent is confuted and rejected by Hierome Chrysostom Augustine and Hilary and that for these reasons I. Because this was never used either by any converted
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
4.12 Why must the godly expect affliction Quest 5 First because it is their lot and portion Hebrew Answer 1 12.9 Secondly because it is the condition of glory Rom. 8.17 If we suffer wee shall bee glorified c. 2 Tim. 2.12 Thirdly because Sathan the sworne enemie of all the elect will labour by these meanes of overthrow Answer 3 them and draw them from God Somemetimes the divel tempts them by prosperity sometimes by â—dversity leaving no meanes unsought by which hee hath any hope to prevaile against them And therefore they must expect to be thus assaulted and labour manfully to withstand it Fourthly God often by this meanes trieth what Answer 4 is in us and whether we will acquit our selves like men adhering unto him even in the midst of danger Thus God tries Iob who in his heavie affliction promiseth not to forsake God though hee kill him And therefore seeing that both Sathan thus tempts and God tries wee had need to expect afflictions and to prepare our selves for them What afflictions must we expect Quest 6 First sometimes violent windes that is externall Answer 1 power opposition and persecution Secondly sometimes floods that is the wicked Answer 2 customes of our dayes and times and the perswasions and allurements of our society and friends Thirdly sometimes showres that is internall lusts Answer 3 and assaults by our carnall affections These wee must expect and these wee must labour carefully to arme our selves against 1. We must bee watchfull over our internall desires and take heede of the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2.16 for these are shrewd showres 2. Wee must take heede of the perswasions and examples of men For First some perswade unto heresy and schisme Secondly some perswade unto iniquitie and sinne as drunkennesse adultery theft and the like and that sometimes by word sometimes by example And these sometimes are strong streames 3. Wee must expect and prepare against persecutions for these are windes and stormes whether they be First open persecution Or Secondly hatred losse of goods or some inferiour punishment Or Thirdly scoffing and deriding as Ismael persecuted Jsaac § 4. And it fell not Sect. 4 We may see here the security of the godly our Saviour himselfe saying that those who heare and doe his words are like a house built upon a rocke which the winds and stormes of temptations and afflictions cannot overthrow according to that of the Psalmist Psal 15.5 He that doth these things shall never bee moved Psal 125.1 And againe They that trust in the Lord shall be as mount Sion which cannot bee removed but abideth for ever Psal 125.1 Yea the phrase or words here used are worth observing for the further proofe of this In this 25. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first signifies properly to fall the second to cut off To show how that afflâ—ctions Fall upon The righteous as the stormes tempests and floods fall upon the rocke who notwithstanding all their fury stands immoveable and is not cut or broken in peeces by them The wicked and hypocrites as the axe fals upon the wood which is cut in peeces by the weight and sharpnesse thereof reade Job 38.11 Psal 104.6 and 46.1 Section 5 § 5. For it was founded upon a rocke Quest 1 What is the meaning of these words Answer The Church of God in Scripture is compared to a house Cittie Temple and therefore the beginning proceeding and encreasing of the same is rightly compared to a building Now in a building there must bee a foundation upon which all may râ—st and stay that is put into that same building And the foundation must be sure firme and immoveable for otherwise it will faile and so all others parts of the building wanting their stay will fall to the ground Now nothing is so firme sure and immoveable as a Rocke and consequently no building so strong as that which is raysed upon a rockie foundation A house saith our Saviour in this place builded upon the sand is easily ruinated soone shaken â—o pieces but that which is builded upon a rocke standeth sure and firme notwithstanding the furie and violence of the floods winds and tempests So that by a rocke in this place is meant a sure foundation that will not faile nor be moved or shaken how great a weight soever bee laid upon it And a man that persists in the observation of those things which he hath learnt from Christ is here meant by the house built upon the rocke Quest 2 How many things are required in a firme and sure foundation Answer Three namely first That it be the first thing in the building Secondly that it beare up all the other parts of the building And Thirdly that it be firme and immoveable For as Christ saith If the eye that is the light of the body bee darkenesse how great is that darkenesse Matth. 6.33 So if that which is to support and beare up all doe faile and shrinke all must needs bee shaken and fall a sunder Quest 3 Who is this Rocke or foundation Answer Christ onely is that foundation upon which the spirituall building of the Church is raised because he only is that beginning whence all spirituall good originally floweth and commeth and upon whom all the perswasion of the truth of things revealed stayeth it selfe as being the Angell of the great Covenant and that eternall Word that was with God in the beginning And upon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him Yea and Amen 2 Cor. 1.20 1 Cor. 3.11 And in this sense the Apostle S. Paul saith Other foundation can no man lay then that which is laid even Iesus Christ Is there no oâ—her Foundation of the Church but Quest 4 only CHRIST First in generall In respect of some particular Answer 1 times persons and things and in some particular and speciall considerations there are other things that may rightly be named Foundations both in respect of the spirituall building of the Church and in respect of the frame and fabrique of vertue and well-doing raised in this building Secondly the first and principall vertue namely Answer 2 Faith upon which all other vertues doe stay themselves from which they take the first direction that any vertue can give is rightly named a foundation Thirdly in respect of the forme of Christian doctrine Answer 3 the first principles of heavenly knowledge are rightly named a foundation Hebr. 6.1 Fourthly in respect of the confession of the true Answer 4 faith concerning Christ the first cleare expresse and perfect forme of confession that ever was made concerning the same may rightly bee named a foundation And in this sence Peters faith and confession is by divers of the Fathers named the Churches foundation Leo in Annivers Assumpt serm 2. But they
apple by his skinne nor God a good man by his face The Wolfe hath as smooth a skinne as the simple sheepe the sower Elder a fairer barke then the the sweet Iuniper Truth is naked falshood covered An empty vessell hath a lowder sound then a full barrell And therefore the Lord will not doe as man doth looke upon the outward appearance but hee lookes upon the heart 1 Samuel 16.7 and requires not the outward worship without the service of the heart as is evident from his owne mouth For I spake not unto your Fathers nor commanded them in the day that I brought them forth of the Land of Egypt concerning burnt offerings and sacrifices But this thing commanded I them saying obey my voice and I will bee your God and you shall be my people c. Ierem. 7.22.23 That is God did not first of all or principally command sacrifices for they were instituted for another end then to please God but he chiefly requires obedience And elsewhere hee doth not require profession Esa 1.11.12 that is without practise Proverb 23.26 Mark 7.6 The Nightingall hath a sweet voice but a ranke flesh the Storkes in India have a pleasant cry but a bloody bill and many have a forme of Godlinesse who deny the power therof from which God will turne away his loving countenance 2. Tim. 3.5 How doth it appear that an outward confession Quest 12 of Christ and profession of Religion is insufficient unto salvation It appeares evidently from these five particulars namely First because it is the manner of the hypocrites to wash the outside of the cup and platter and not the inside Answ to whom belongs onely a double woe Mathew 23.25 And therefore the bare outward Profession and performance of Religion and religious exercises will not serve the turne Secondly because the externall profession of Christ and Religion often springs from an evill roote namely I. Sometimes from the love of promotion and preferment thus many in the flourishing age of the Church counterfeit holinesse for preferments sake And II. Sometimes from a feare of punishment And III. Sometimes from the shame of men And IV. Sometimes from the praise of men and estimation of the world Math. 6.1.5.16 V. Sometimes from gaine and filthy lucre Mathew 23.14 Thirdly because God is a Spirit and therfore they that worship him must worship him in Spirit and in truth Ioh. 4.24 that is I. They must worship him with their hearts And II. They must worship him with their whole hearts And III. They must worship him only and no other with their hearts Wherefore the outward worke alone is not sufficient Fourthly because the heart is a great way from the mouth Pacis quidem nomen ubique est res autem nusquam Isidor All men talke of peace but few keep it Ecclesia nomine armamini contra coelesiam dimicatis f Leâ— epist 83. ad Palestinos Many seeme to arme themselves with the name of the Church who yet indeed fight against the Church Diabolus excogitavit novam fraudem ut sub ipsonominis Christiani titulo fallat in cautos g Cypr. de simplicitate Praelatariâ—â—â— The Devill hath bethought him of a new deceit namely under the name of a Christian to delude the ignorant and unwarie And therefore seeing there are so many who draw neare unto God with their mouthes and not with the heart Mathew 15.9 â— bare profession onely will neither serve God nor save us Men naturally would have the outside to be good although the Lineing be but rotten ragges and their cloath to have a fine dye though a course threed The Fowle may have faire feathers and ranke flesh the Fish glistering scales without and yet rotten The Amber-Stone will burne outwardly Freeze inwardly and the barke of the Mirtle Tree which growes in the mountaines in Armenia it as hot as Fire in the taste and as cold as water in the operation Thus the heart lieth a great way distant from the mouth and therefore the mouth is not alwaies the interpreter of the heart but often faints and counterfeits that which the heart thinkes not Wherefore the outward confession of Christ and profession of religion wil not save us Fiftly many relapse and fall finally from their profession as appeares plainly by these places Mathew 13.20 Iohn 6.66 Hebr. 10.25 Now onely they who endure unto the end shall be saved And therefore outward profession will not save us Quest 13 How many sorts of false and outward professours are there Foure to wit Answ First ignorant who are without the knowledge of the grounds and principles of Religion Secondly stupide and blockish who professe ore tenus with their mouth but without sense or life Thirdly unwilling thus Julian the Apostate in spite of his teeth was forced to acknowledge the divine power of Christ Vicisti Galilee and thus also doth Sathan Math. 8.29 Fourthly mixt thus the Samaritanes worshipped God and Idols 2. King 17.27 c. Qu. 14 How may wee know whether we be onely outward professours Answ 1 First negatively wee cannot know it by our outward appearance for that may deceive us Silenus Pictures were without lambs and Doves but within Wolves and Tygres so many inwardly are ravening Wolves who outwardly seem innocent lambes Experience teacheth us that the finest Scabbard hath not ever the bravest blade nor the goodliest Chest the most rich treasure neither is every bird with white Feathers a simple Dove nor every faire Lais a faithfull Lucrece And therfore let us neither measure our selves by our outward appearance nor trust in our externall profession but search our hearts and our iâ—ward man Answ 2 Secondly the notes and markes of outward professours are these namely I. They thinke profession better then practise and to seeme better then to be good indeed The Macedonians thinke the hearbe Beet which looketh yellow in the ground but blacke in the hand better seen then touched So many thinke it better to looke upon Religion then to undertake it and hold the speculation thereof to be preferred before the practise The Camelion draweth nothing into the body but aire and nourisheth nothing in the body but Lungs so many heare and reade onely for Table talke and outward shew but not for true practise And therefore let us examine our selves whether wee thinke it better to seeme good or to be good and whether we take more paines to approve our hearts unto God or our outward man unto the world II. Outward professours are more given to their pleasure and belly then to the service of their God Philip. 3.19 For many walke and yet are the enemies of the Crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things These thus described by the Apostle had been professours and it seemes still were and yet these foure things are predicated of them namely First that they are enemies of the Crosse of Christ And
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 sometimâ—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 stoâ—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
so wicked a world wherein we are strangers from all true happinesse Corinth 5.1.8 And II. That we are thus prone and subject to sinne and to transgresse the Lords will Some may here Object this mourning Object weeping and griefe for the burthen of our sinnes is perillous hurtfull yea and leads unto desperation It is not so but rather contrary Answ For First it is necessary because we have sinned against an infinite God and for our transgressions have deserved infinite torments which wee shall certainly undergoe except we repent and turne from our sinnes now sinne hath taken such strong and deepe roote in our hearts that it cannot without labour that unto wearinesse be expelled and overcome Secondly it is safe and secure for a man thus to mourne and humble himselfe because God hath promised that hee will not breake a bruised reed Esa 42.3 And Christ hath invited such to come unto him with a promise of mercy Come unto mee all ye that are weary and heavy laden and I will refresh you What must wee labour principally for Quest 9 In regard of our selves we must labour for salvation Answer How must we seeke for salvation Quest 10 First we must deny our selves and all merit of Answ 1 ours confessing with the Publicane that wee are unprofitable servants Luke 18.13 Phil. 3.9 yea that we are but unprofitable servants in our best service Luke 17.10 Wee must not finde any comfort in any thing we doe as it is ours but seeke rest and consolation in some other Secondly we must seeke for this comfort Answ 2 in Christ alone as Cornelius did Acts 10.2 Thirdly we must weary our selves in this labour Answ 3 and enquiry and that alwayes Must we not rest and be quiet after wee are Quest 11 come unto Christ or when we are ingrafted into him Indeed if once we were truly made partakers of Christ by faith Answ then our worke should bee changed although not taken away for as hee who buyes a Mannour doth not feare to loose it but yet hath a greater care to adorne build hedge wall plant and beautifie it then hee had before because it is his So those who are brought truely to Christ although they feare not finally to loose him yet they are frequently carefull to live and walke as becomes members of Christ and to adorne that profession which they have undertaken by labouring daily more and more to put off the old man with the deceitfull works thereof and to cloth themselves with that new man which after God is created in righteousnesse and true holinesse Ephes 4.22 23 24. § 5. Ego I. Sect. 5 We may learne hence Observ that Christ gives the onely true comfort Psalm 50.16 Prov. 9.5 And therefore we are commanded only to heare him Deuter. 18. All power was given to him Esa 9.6 7. Iohn 3.35 and 17.2 Colos 2.3 Ephes 1.21 c. yea hee was ordained given and sent for this end viz. to comfort those who mourne in Sion Esa 61.1 c. And therefore all things are to be gathered together in Christ Ephes 1.10 There being salvation in no other but in him alone Acts 4.12 Quest Who may receive and reape comfort from this doctrine Answ 1 First those who are pressed depressed and oppressed in the world for Christs sake Iohn 16.33 Answ 2 Secondly those also who are not onely oppressed in their estates but likewise persecuted in their bodies for Christ Certainly both these shal bee refreshed Psalm 69.7 Rom. 8.37 Heb. 11.35 c. Answ 3 Thirdly those who desire and long to learne the way of salvation Acts 2.37 and 10.33 Crying out Men and bretheren what shall wee doe to be saved Certainly great joy doth belong unto these and doth attend upon them Acts 8.8.39 and 13.48 Answ 4 Fourthly those may reape comfort from hence who are oppressed and burthened with the fight and conscience of their sinnes who see I. Their sinnes to be greevous And II. Gods anger to be great But III. See not the pardon of their sinnes neither how to flee from sinne or the wrath to come For First we sinne boldly yea with greedinesse Ephes 4.19 Like Ahab who sold himselfe to work wickednesse 1 King 21.25 And yet feare nothing But Secondly at length sinne appeares As evill juyce or moysture or sickly humours lurke long in the body and are not perceived untill they come into the ventricle but then being once there there is nothing but sicknesse and vomiting and a desire and a forcing or straining to eject it and expell it out of the body like a Drunkard when he hath overcharged his stomacke never leaves untill hee have discharged it Or as Theeves or Murtherers beeing once apprehended and convicted are dejected and mourne and despaire of mercy So sinne when it appeares in his true lively colours to the conscience workes in the sinner a horrible and fearfull expectation of wrath and punishment Heb. 10.27 As we see in Cain Genes 4.7 And that sinner Luke 7.38 c. Then Thirdly if the conscience being thus fearefully amazed by reason of the sight of sinnes committed a man should teach the sinner a way how to escape wrath and to enjoy mercy would hee not then embrace it If the Prince should promise to a Thiefe Murtherer or Traytor yea sweare unto him that he shall not perish would hee not flee unto him and cleave close unto him least the avengers of blood or the justice and rigour of the Law should attache and apprehend him Certes those Cities of refuge were Types of Christ who brings this comfort unto all his and all those who come unto him that I. There is no condemnation unto such Romans 8.1 And II. That not one of them shall be excluded or debarred out of heaven For of al those who were given unto him not one was lost And III. That Nullum tempus occurrit Deo at what time soever they turne unto him and come unto him let their burthen bee what it will they shall find ease and peace Ezech. 18.21 Acts 17.30 And hence David runnes and confesseth his sinne Psalm 32.5 and Paul 1 Timoth. 1.13 And they finde mercy though their sinnes were great It is a poore satisfaction for a Subject when he hath offended his Soveraigne to say Paenitet I am sorry for it and I repent me of what I have done And yet Christ requires no more but this in truth And therefore great joy awaits those who are truely sorrowfull in soul and oppressed with the sight sence of their sinnes For Christ here promiseth to give them rest and joy Fiftly they in like manner may hence be comforted Answ 5 who are sensible of and sorrowfull for the insultings of lust and heate of internall concupiscence as was Paul 7.5 15 19 23. For I. We beginne ordinarily to correct somethings in our outward life although but slowly and that onely in more grosse sinnes and yet wee thinke it no small matter we have done II. But
poore and yet substance possessions and riches are sometimes requisite ad decorum And therefore it is an errour for any to enjoyne poverty upon all and grosly false that all men are equall in a Christian Common-wealth as the Anabaptists hold Thirdly some of Christs actions were Morall Answ 3 and some admit of of a Morall application and all these are to be imitated by us As I. Christ was a Lambe without spot not tainted with any sinne at all either in action or affection Thus wee should labour to cleanse our selves from all pollutions both of the flesh and spirit 2 Corinth 7.1 II. Christ devoted himselfe wholly up unto the service of his Father yea offered up himselfe unto his Father for us So wee should labour to offer up our selves as a living and acceptable sacrifice unto God Psalme 40.7 III. Christ patiently endured the Crosse and under-went the shame Heb. 12.2 So wee should patiently beare the Crosse for Christs sake Mat. 16.24 IV. Christ after hee was dead rose againe So wee should labour to rise to new obedience V. Christ ascended into heaven after his Resurrection So wee should labour to ascend in our hearts and affections setting them upon heavenly things Colos 3.1 Philip. 3.20 VI. The life of Christ was generally holy and replenished with all vertues 1 Iohn 3.3 And herein wee should labour principally to imitate him He was meeke in this verse so should we be He was humble Philip. 2.5 so should wee be He was patient in adversity he was beneficiall and helpefull unto others hee was loving unto all he was constant in the preaching and profession of the truth hee pardoned his enemies hee prayed for his Persecutors hee was subject to his earthly parents and obedient to his heavenly Father even unto death In a word there is no vertue either Morall or Theologicall but wee have the example of it in him And therefore there is great reason that we should bee carefull to obey this his Precept and learne of him § 3. For I am humble and meeke Sect. 3 Why doth Christ propound his humility and Quest 1 meeknesse unto us First for our example because as was shewed Answ 1 before hee teacheth us by his example Hence I might observe That Christians should labour by Christs example to be meeke and humble But I passe this by entreating the Reader onely to marke what was said before Chap. 5. vers 3. and 5. Answ 2 Secondly Christ propounds his humility and meeknesse unto us to teach us his nature in teaching Observ Or that hee is a Doctor meeke and gentle for he was humble two manner of wayes viz. I. In his life and conversation And II. In his Doctrine Ne deterreamur praeconio Majestatis Gualt s Now that Christ was a gentle and meeke Doctor appeares thus He was meek First in his Doctrine which he taught The Gospel which he preached was a Proclamation of free mercy hee exhorting men to come and to buy and that without money or money-worth Esay 55.1 Hee desired but that men would feele themselves hungry and thirsty and then come unto him and he profered and promised to feed and refresh them Iohn 7.37 Secondly hee was meeke in his manner of teaching for hee besought sinners to be reconciled to their Father and his Father 2 Corinthians 5.19 Thirdly hee was meeke in the using of his Disciples and Schollers for hee laid downe his life for them and in his life had a great care of them Fourthly he was meeke in his Person for he under-went all that was laid upon him Reade Esay 53. Quest 2 How many degrees of Humility are there The degrees of Humility are many but the principall are these viz Answ First it is a great degree of Humility for a man to humble himselfe to his superiour and better It is a greater for a man to humble himselfe to his equall but the greatest of all is for a man to humble himselfe to his inferiour and unequall for this hee learnes of Christ and herein imitates him who submitted himselfe to Iohn Secondly it is a great degree of Humilitie for a man to be humble in his words It is a greater for him to bee humble in his workes but the greatest of all is for a man to be humble in heart Now in all these we imitate Christ and all these wee learne of him For he was humble in his words Psal 22.6 Hee was humble in his deeds as appeares by his washing of the Apostles feet Iohn 13. He was humble in heart as in this verse Thirdly it is a high degree of humility when we repute our selves to be as we are or no better then we are but is a much more high degree to repute our selves to be such as wee should be if the Lord should leave us unto our selves Fourthly it is a great degree of Humility for a man to be humbled for the evils and sinnes which he hath committed it is a greater for him to bee humbled for the good workes and duties omitted But the greatest degree of all is for a man to bee humbled for the perturbations distractions coldnesse and infirmities which attend upon him and molest him in the performance of good actions Fiftly it is a very high degree of Humility when a man is humbled for his defects weaknesses and wants in spirituall things it is a much higher degree to bee humbled for an abundance of vertues and a great measure of grace as a tree who stoops the lower the fuller and better loaden with fruit it is But the highest degree of Humility is when a man humbles himselfe according to the example of Christ Iohn 13 14 15. that is although eminent and great both in place and vertue yet he thinkes no office of love too base or meane to doe for the least Christian though never so much inferiour to him § 4. For my yoke is easie Sect. 4 How many sorts of yokes are there Quest 1 First there is Iugum Sathanae peccati The Answ 1 yoke of Sathan and sinne this is a heavie yoke and unto this all men are subject untill they come unto Christ and take his light yoke upon them Luke 11.22 and 2 Timoth. 2.26 Secondly there is Iugum hominis the yoke of Answ 2 man and this is two-fold to wit I. Pharisaicall which was contrary to the Gospel And this Christ promiseth verse 28. to take off from all those who feeling themselves burdened therewith would come unto him For there is an Antithesis betweene the yoke of the Gospel and the Pharisaicall yoke of Traditions II. Papisticall which is contrary to Christian liberty and consists in Ceremonies and Traditions whereof there are three sorts namely First Mala illata things which are simply evil and yet brought into the Church as Invocation of Saints and adoration of the Eucharisticall bread Secondly Adiaphora corrupta things which being indifferent in themselves are corrupted by them and so corrupted imposed upon the Church as
and 1 Cor. 12.7 Colos 2.7 And therefore to conclude this Question I say that there are two things principally here necessary viz. First the truth of the fire or of the life of Faith And Secondly an encrease unto victory as in this verse The smoking flax shall be not quench till he send forth judgement unto victory Here we must observe That there is a great difference between life and power between a faculty and strength and whosoever hath Faith without strength lacks one of these either I. Truth for an Ape seemes to have Reason by his imitating of Man and the Devill is Gods Ape counterfeiting of a false Faith often for a true as was in those who were alwaies learning but never came unto perfection 2 Tim. 3.7 S. Iames saith plainly That every Faith is not true there being a false Faith as well as a true Iames 2. And therfore those who are long weak in their Faith perhaps want truth and life therein Or II. Age Infants have true life and yet no strength Heb. 5.12 So a man may be one of Christs little ones and tender babes and yet be weak for a while but these may be of good comfort for Infants in time become strong men and the weaklings of Christ by little and little will attain unto strength Or III. Health vapours often disturb and hurt the brain and this is very dangerous And therfore we must alwaies so hope in the mercie of God and Christ that we endeavour still with all our might and strength to encrease in age and health unto perfection What is here required of us Quest 5 To prove and examine the truth Answ and life of our Faith and therefore let us try First whether we be Infants or not Now in Infants there are these two properties to wit I. They suck and therefore examine whether we desire the sincere milk of the Word that we may grow up thereby 1 Pet. 2.2 II. They encrease for if they be alwaies children they are dwarfs and monsters in nature wherefore we should try our selves by our selves what we were a moneth a year or seven years since and what we are now and see how we have encreased in light and knowledge and Faith and zeal and hatred of sin and strength in the service of God Secondly whether are we sick or not The properties of some sick men are these namely I. They have no appetite and therefore examine what love we have to the Law of God what desire and longing affection we have to the word the food of our souls II. They are disturbed in Minde and their brain is obscured let us try therefore whether we be not yet so blinded in our understandings and so polluted in our Mindes that we are scarse sensible of our sins and we have no desire to use the means appointed for the obtaining and recovering of health III. They despise counsell and will not follow the Physitians advice wherefore examine whether we submit our wils to the Lords will or contemn his word and walk according to the imaginations of our own hearts lusts IV. They seldome rejoyce except it be onely in jests or ridiculous or childish things so we should herein prove our selves and see whether we rejoyce more in the world or in our God whether in vain pleasures or solid delights whether in the waies of sin or the works of righteousnesse Thirdly whether have we a false Faith or a true Certainly if we neither suck the sincere milk of the Word nor grow up in grace nor desire the means wherby we may be edified built up we have neither true life nor living Faith VERS 22. Then was brought unto him Vers 22 one possessed with a Divell blind and dumbe and be healed him insomuch that the blind and dumbe both saw and spake Sect. 1 § 1. Then was brought unto him Observ 1 Two things may be observed from these words namely First that this man comes not of himselfe unto Christ neither hath any desire to come that wee reade of but as carelesse of himselfe is brought by others to teach us That we are naturally carelesse of our selves and negligent in seeking unto Christ God loved us before we loved him Christ dyed for us when we were enemies unto him and hee called us unto him before wee call upon or desire him Object It will be here objected that Christ sometimes requires faith of some that come unto him before he cure or heale them as we see plainly Mat. 9.28 Where our Saviour askes the blind men if they beleeve in him before he opened their eyes And therefore hee doth not alwaies call or cure us before we desire or seek unto him Answ 1 First certainly men may repayre unto Christ yea pray unto him for temporall things or for freedome from corporall evills before they bee called by him because nature teacheth us to love our bodies and to wish well unto them Answ 2 Secondly we cannot come to Christ for freedome from spirituall evils or cure for our soules with a true sence of our sinnes and sorrow for them and unfained desire to bee healed of them before Christ come unto us for the desires and endeavours come from him who workes insensibly in us Iohn 3. as followes in the fourth answer Answ 3 Thirdly Christ requires faith of the blind men before bee cures them for these ends viz. I. That hee might shew the singular faith of the blind men to those who stood about him II. That hee might teach both them and us that faith is the meanes of obtaining grace and if any desire favour or mercy from him they must beleeve Answ 4 Fourthly Christ cures us of his owne free grace and not for any worke of ours yea hee begets faith it selfe in us Quest 1 How many sorts of persons doth Christ cure and heale Answ 1 First he cures them who pray unto him themselves and desire to be healed Per se Thus he healed the blind men Matth. 9.28 who prayed for themselves Answ 2 Secondly he cures those and grants the request of those who desire Per alios by others to bee healed of him And thus he cured the Genturions servant in whose behalfe the Elders of the Jewes were sent Luke 4.7 c. by the Master Answ 3 Thirdly he answers the request of those who pray pro alijs for others whether they be brought unto him by others as this possessed man was or whether mercy be beg'd in the behalfe of others as Luke 7.4 Fourthly sometimes hee câ—res when he is not at all entreated or any way sought unto and thus he restored unto life the Widdowes sonne Answ 4 Luke 7.13 Secondly we see that this poore man who is Observ 2 brought unto Christ by others findes mercy to teach us That those who are by others drawne unto Christ may hope for mercy from him Read Iohn 1.41.45 Acts. 8.4.5 and 11.19 And besides remember First that wee can doe nothing of our selves but
sometimes we perswade and sometimes wee disswade with the tongue even as though it were in the power of the tongue to make our neighbour doe what we desire Secondly but the more principall and particular Answ 2 uses of the tongue are these I. It distinguisheth man from all other creatures For First the words of Angels are borrowed they assuming strange bodies when they spake unto men which by and by they laid aside But men speake with their owne tongues Secondly the Sea-monsters which have the forme of men or women in part speake not neither are heard to utter any language Thirdly the notes of birds are not called words or speech because they understand not II. It teacheth the Gospel and God and Christ and the promises of the word preaching the power of God unto salvation 1 Corinth 1.18.21 and the meanes to beget faith in us Rom. 10.17 But there can be no preaching without a tongue or speech III. By Colloquies conference and discourse both knowledge and grace is increased IV. By the tongue we set forth the praises of the Lord and therewith wee give him thankes for all his benefits In the malady of this man wee may further briefly observe two things namely Observ 1 First the cause of his dumbnesse which was the envie malice and power of Sathan in his heart Whence wee may learne That so long as wee are under the dominion and power of Sathan we are mute and speechlesse Quest 2 Who are spiritually dumbe Answ 1 First those who are negligent ignorant and cold in prayer Answ 2 Secondly those who either make no profession of Religion at all or else but a cold profession Answ 3 Thirdly those who have prophane and diabolicall tongues altogether ignorant of all holy communication or sanctified speeches Colossians 4.6 Secondly wee may observe here the effect of Sathans malice and envie namely the letting and hindering of their speech Whence we may observe Observ 2 That Sathan principally endeavours to bind the tongue that being an instrument both of Gods glory and our owne good and our brethrens edification For First God is glorified by the prayers praises and pious speeches of the tongue And Secondly wee are helped thereby the prayers praises and pious speeches of the tongue being meanes to increase our grace to obtaine blessings from God and to confirme us more and more in the service worship and worke of God Thirdly by the profession of the tongue we give a good example and encouragement to our brethren by our prayers for them wee may with-hold judgements from them and draw downe blessings upon them by our seasoned and sanctified discourses we may establish them and ground them more and more in the most holy faith and truth of Religion And therefore Sathan seeing how profitable an instrument the tongue is both in regard of Gods glory and our good and our brethrens edification doth therefore labour to tie the tongue Vers 24 VERS 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beelzebub the Prince of the devils § 1. But when the Pharisees heard it Sect. 1 Why doe the Pharisees envie these good Quest 1 workes of Christs Because hereby hee was extolled and preferred both before them and their Ancestors Answ Wee see that although they cannot deny the worke yet they deprave the workeman and that only out of suspicion From whence wee may observe That it is a most malicious practise to traduce or calumniate any out of suspicion Observ for charity is not suspicious Indeed suspicion is a good Examiner but an evill Iudge Why may wee not censure and calumniate out of suspicion Quest 2 First because it is contrary to religion which teacheth us to passe by that which wee see and Answ 1 to suppose wee saw that which wee doe not that is take no notice of the evill we see and hope that there is that grace and goodnesse within which wee scarce can see to appeare without Secondly because if men might be censured and taxed upon suspicion then none could be free Answ 2 from blame for something or other there is in every man which might serve a judging censuring and carping Zoilus for a ground to build his calumnies upon How manifold is suspition and whether is all suspition evill and unlawfull or not Quest 3 First there is a suspition in evill things when a man is suspected to have done this or that Answ 1 Secondly there is a suspition in religious things when a man is suspected to bee but an Quest 2 hypocrite for all his Religion Now wee neither learne this of Religion neither doth religion allow of it Thirdly there is a lawfull use of suspition and that Answ 3 I. In civill things for the finding out of offences and offenders Men are often suspected and upon suspition attached for doing such or such a thing And by the carefull add prudent examining of them truth is often brought to light and murders and thefts often discovered II. In religious things for the avoiding of danger Christ wee see would not commit himselfe unto the Iewes Iohn 2.24 And why because hee suspected them Thus certainely the Lambe may suspect the Wolfe and the Dove the Hawke and because they know their cruelty towards them so suspect them that they may keepe themselves out of their tallons and hands § 2. He casteth out devils by the Prince of the devils Sect. 2 Is Sathan cast out by Sathan or how is he cast Quest 2 out First some say that Sathan may bee cast out Answ 1 by Sathan and they urge experience for it and that principle also Ab esse ad posse valet consequentia The argument is good which is drawne from the entitie or being of a thing to the possibility thereof that is such a thing hath beene therefore such a thing may be I. I answer that there are many wicked waies to cast out Sathan as hath beene shewed before Cap. 8.28 II. I answer that Sathan seemes to bee able to cast out Sathan two manner of wayes viz. First volenter willingly that so hee may deceive he often departs willingly but as though he were driven out by force that so he may deceive or bee honoured Veritatein dicit ut fallat Thom. 1.64.2.5 The Devill sometimes speaks true that he may deceive The Devill seemes to be subject to Constellations and to the aspect of the Moone yea to bee driven away and cast out by stones herbes verses and the like not that indeed he is subject unto them but I. Partly that he might defame the creatures by perswading us that there is a certaine deitie in them And II. Partly that hee might establish that diabolicall and wicked art of Magicke and Incantations Vide Thom. 1.115.5.0 Vbi plura Secondly Violenter violently the Schoolemen thinke that the superiour devils can by force drive away the inferiour Thom. 3.43.2 ad 3. But if this be so then their kingdome is divided and therefore
who were offended with him verse 12. And saith of them in this verse That they be blind leaders of the blind And if the blind lead the blind both shall fall into the ditch In foveam peccati inferni Into the ditch of sinne and Hell saith Hugo Cardinalis on the place Cum Pastor per abrupta graditur necesse est ut grex in praecipitium ducatur When the Sâ—epherd goes by craggie clifts the flocke must needs fall Headlong and break their necks saith Gregory Duces praeceptores foveá infernus The guids are the Teachers and the ditch is hell saith Faber Stapulensis on this place Observ Secondly our Saviour in this place doth plainly point out this proposition unto us namely That it is a miserable thing for men to have blind guids unto Christ Reade for the proof hereof these places Romans 1.28 Corinth 12.2 Ephes 4.14 and 2 Thessal 2.11 and 2 Timoth. 3.13 Quest 1 Why are they miserable who have blind guides Answ 1 First because we cannot walk without a guid How can I said the Eunuch understand without a Teacher Acts 8. Answ 2 Secondly because if we be led by a blind guid we are then misled and seduced and consequently miserable and wretched 2 Peter 2.2 And hence the Lord threatens to make drunke their guids if they will not obey Ierem. 51.57 and to send them seeing Seers if they will but repent and obey Ierem. 3.13.14 Quest 2 Who are miserable by reason of their guids Answ 1 First he is miserable who is led by his owne naturall affections and perturbations and not by reason or Religion that is is transported by hatred selfe-love pride vaine glory and opinion of wisedome and knowledge drunkennesse gluttony and the like Answ 2 Secondly he is miserable who is ignorant of the grounds of Religion and is not enlightned from above but led by nature reason judgment opinion and the like blind guids Answ 3 Thirdly that common wealth is miserable who either I. Is without a head or guid or King Or II. Which hath blind and ignorant Magistrates and Governours Answ 4 Fourthly that Church is miserable which either I. Hath blind guids and ignorant Teachers Or which hath wicked Teachers that is without the light of a pure life though not without the light of sound Doctrine and knowledge Here observe three things viz. First that ordinarily a Teacher who is sound in judgment and profound in knowlege doth more harme by a wicked example then good by all his preaching because we live now more by examples then precepts And therefore in regard of this scandall and stumbling stone which wicked Teachers put before the face and feet of their flockes I say they are miserable who have such wicked guids although they be sound and seeing Pastours in regard of their knowledge Secondly I conceive those people are equally and alike miserable who have no guid at all and those who have blind ignorant Teachers that are not able to lead the flocke of Christ in the waies of God their own lips not preserving knowledge Malach. 2.7 Thirdly it is better for a people to have a Pastour who is endued with the light of knowledge though not with the light of a pure and immaculate life then one who is ignorant and unable to teach although his life be not so scandalous as the life of the other VERS 17. Do not yee yet understand Verse 17 that whatsoever entreth into the mouth goeth into the belly and â— cast into the Draught The Scriptures every where refâ—ll the errour Argu. 1 and false opinion of those who thinke men to be made more holy by an abstinence from some sorts of meats and more unholy by an indifferent use of some certain meats yea our Saviour himself taxeth the Pharisees verse 11. for this errour and verse 12. admonisheth his Apostles lest they also should fall into the same Not that saith he which goeth into the mouth defileth the man but that which commeth out of the mouth defileth the man Now the Pharisees being offended with this speech our Saviour confirmes it by the very condition and corruptible nature of all meat in this verse Doe not ye saith he yet understand that whatsoever entreth into the mouth goeth into the belly and is cast out into the draught As if he would say it is a foolish thing to seek holinesse or righteousnesse in such Terrene corruptible and frail things as are meat and drink or to think a man to be contaminated and defiled by the moderate use of any sort of meat or drink For all these things are neither good nor evill in themselues but are made evill by the mind or abuse of him that misuseth or useth them not aright We produce this place as against the Popish Argu. 2 distinction of meats in the former words so also against their Transubstantiation and corporall presence and we argue thus If the body of Christ were carnally eaten then it should goe into the belly and from theâ—â—e into the Draught but this is absurd therefore also the other If the Reader desire to see how this Argument is canvased to and fro and how it is answered by Bellarmine and his answers answered let him Reade Chamier tom 4. de euchar lib. 11. Cap. 16. fol. 686. 687. I onely adde a word or two First Bellarmine hereto answers that Christ Answ 1 speaketh only of such meat as is received to nourish the body First to this we answer that the truth of this Replie 1 speech of our Saviours doth not depend upon the intention of him that receives meat but upon the very nature of the thing that is whether men eat for pleasure or wantonnesse or a greedy satisfying of their appetites or for the nourishing of their bodies it matters not for what end soever a man hath in eating yet this is true that what is eaten or which entreth into the mouth that goeth into the belly and is cast out into the Draught Secondly we answer that Bellarmine himselfe Replie 2 in his answer doth grant that all those things which nourish the body goe into the belly and are cast out into the draught Now we assume but that which is received with the corporall mouth in the Eucharist doth nourish the body And therfore by his own confession that which wee eate with the mouth of the body goeth into the belly and is cast out into the draught Our Assumption is proved by that Analogy which this Sacrament hath with our Spirituall nourishment yea from the Schoolmen themselves who maintaine that those things which they call Species Sacramentâ—las which remaine in the Sacrament after Consecration Reficere nutrire virtutem vini tanta quantitate posse sumi ut hominem naturaliter inebriaret Alex. Al. â— 4. q. 10. m 7. a. 2. Bonavent alij in 4. d. 12. Answ 2 Secondly Bellarmine answers that after the Resurrection Christ did verily eat and yet that was not cast into the Draught which he
did eat Replie 1 First hereunto we answer that Christ did not so eat or drinke that he might be nourished therby or out of any necessity of meat or drink but only for the cause of familiar conversation or for the proofe of his Resurrection Replie 2 Secondly this example is unfitly alleaged because Christ speaketh here of mortall men that eate but he then was immortall and therefore the reason or instance is not alike Answ 3 Thirdly Bellarmine answers that Christ speaketh here of mortall and corruptible meat not of immortall and incorruptible such as his body is Bellarm. de euchar lib. 1. Cap. 14. resp ad Arg. 2. Replie 1 First the words of our Saviour are generall Whatsoever entreth in at the mouth and therefore nothing that goeth that way can be excepted Replie 2 Secondly the way for immortall and incorruptible food is not to goe in by the mouth into the belly for that which is corruptible is not capable of that which is incorruptible and immortall as S. Peter sheweth you are borne a new not of mortall Seed but immortall even the word of God 1 Peter 1.23 Then it followeth verse 24. All flesh is grasse c. but the word of the Lord endureth for ever Flesh which is grasse and corruptible is not capable of the immortall Seed of the word no more is it of the immortall food of Christs body for they may as well say that mortall food may goe into the soule as immortall into the belly Replie 3 Thirdly the same thing that is cast into the Draught first commeth in by the mouth Now we demand of them what it is that goeth out into the Draught Not the accidents of bread that were absurd nor yet Christs body for it were imâ—ous once to think it Therefore the substance of Bread goeth forth and came in by the mouth before Vers 19 Vers. 19. For out of the heart proceeds evill thoughts murthers adulteries c. Quest How many sorts of thoughts are there Answ Two namâ—ly First evill as Genes 6.5 and 8.21 and Esa 597. Psalm 94 11. Rom. 1.21 and 1 Corinth 3.20 Now in these evill thoughts we may observe these things viz. I. That both they and good thoughts are known unto God Deuter 31.21 and 1 Sam. 16.7 and 1 Chron. 28.9 Iob. 42.2 Psalm 7.9 and 94.11 and 139.2 and Ierem. 11.20 and 17.10 and 20.12 Ezech. 11.5 Esa 29.15 Matth 9.4 and 12.25 Luke 5.22 and 6.8 and 9.47 and 11.17 and 1 Corinth 3.20 and Hebr. 4.12 And II. That evill thoughts are odious unto God and condemned by him Proverb 6.18 and 12.5 and 15.26 and 24.9 Esa 32.7 and 65.2 And III. That evill thoughts pollute and defile Ierem. 4.14 Matth. 15.19 Iam. 2.4 Psalm 56.5 And IV. That evill thoughts and the wicked devices of the heart shall bee frustrated and disappointed Iob. 5.12 Psalm 5.10 and 33.10 and 76.10 Prov. 12.2 and 19.21 and 15.22 Ezech. 20.32 and 38.10 And V. That evill thoughts by wicked men are sometimes magnified and obeyed Ierem. 18.12 And. VI. That evill thoughts are sinnes Proverb 24 9. Acts 8 22. And VII That evill thoughts shall be punished Proverb 12.2 Eccles 10 20. Esa 66.18 Ierem. 4.4 18. and 6.19 Mich. 7.13 Acts 8.22 And VIII That evill thoughts are therefore to be washed of Ierem. 4.14 and left Esa 55.7 and Iere. 23.22 and 25.5 Esa 1.16 Secondly there are good thoughts wherein we may observe these three things namely I. That good thoughts are praised and commended by God Prov. 12.5 and 21.5 And II. That good thoughts are directed by God Prov. 16.3 And. III. That good Thoughts come from God 2 Corinth 3.5 VERS 22.23.24.25.26.27.28 Verse 22-28 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Sonne of David my Daughter is greevously vexed with a Devill But he answered her not a word And his Disciples came and besought him saying Send her away for shee cryeth after us But hâ—e answered and said I am not sent but unto the lost Sheep of the house of Israel Then came she and worshipped him saying Lord help me But hee answered and said It is not meet to take the Childrens bread and to cast it to Dogs And shee said truth Lord yet the Dogs eat of the crummes which fall from their Masters Table Then Iesus answered and said unto her O Woman great is thy faith be it unto thee even as thou wilt And her Daughter was made whole from that very houre § 1. And cryed unto him Have mercy on mee O Lord my Daughter is greevously vexed of a Devill Sect. 1 In this Canaanitish woman who came unto Christ in the behalfe of her Daughter wee may observe these things namely First she cryeth unto him Now crying is a signe of sorrow and griefe Secondly she cryeth Miserere mei Have mercy on mee shee doth not say Have mercy on my daughter but on mee as if shee would say it is I which am tormented and depressed with this evill Thirdly she cryâ—th Lord helpe mee verse 25. She doth not say Lord helpe my Daughter but me thereby shewing the true nature of true love which is to make our brothers misery ours Fourthly that shee may gaine good will the better of Christ shee calleth him Lord. Fifthly she insinuates her tribulation misery when she saith My Daughter is sore vexed of a Devill Quest Wee never reade that Sathan did more rage amongst men or was more cruel unto them then in Christs time upon earth Now what was the reason thereof Answ 1 First because the Devill did then principally endeavour to establish his kingdome against Christ hee knew that Christ came to destroy the workes of the Devill and therefore hee laboured the more earnestly to withstand him and to keepe his subjects obedient unto him Answ 2 Secondly the Lord permitted Sathan now to rage more then formerly that so the glory of Christ might be made the more illustrious and apparent by conquering and casting him out Sect. 2 § 2. I was not sent but to the lost sheepe of the house of Israel Quest 1 To whom was Christ sent Answ To sheepe from whence wee learne Observ 1 That the godly are like sheepe Iohn 10. Or those who desire to approve themselves to belong unto God must labour to be like sheepe Quest 2 Why must the children of God strive to be like sheepe Answ 1 First because the Lord will admit no dogs or swine or vultures or the like into his fold but only sheepe And therefore if wee desire to belong unto God wee must bee sheepe Answ 2 Secondly because when wee are like sheepe then wee are like unto our Lord Christ and never till then Hee was called a Lambe without spot Iohn 1. Yea Hee was as a Sheepe before the Shearer Esay 53. Quest 3 What analogie or resemblance is there betweene the faithfull and sheepe Answ 1 First a sheepe is a simple creature
others despise them and therefore some choise should be made in the distributing of them Yea II. It would make others to sleight and despise holy things if they saw them given to dogs and hogs and all sorts of wicked men Fourthly Ministers are dispensers distributers Answ 4 and stewards of the mysteries of God A nobis 1 Cor. 4.1 ordained by the Lord to give meat in due season to his servants Matth. 24.45 And therefore they must not take the childrens bread and give it to dogs or the servants money and give it to loyterers or rebels What holy things are not indefinitely and Quest 2 without difference to be communicated First the word for wee see that the Lord Answ 1 warnes the Apostles to goe to Macedonia but not unto Bithynia Act. 16. Against this it will be objected Christ commands his Apostles to preach upon the house tops Matth. 10.27 Object what hee spake unto them Therefore the word is indifferently to be preached unto all First wee distinguish here betwixt the preaching Answ 1 I. Of anger and judgement which may be proclaimed and published to the wicked And II. Of Mercy which is preached either I. Exhortatoriè by way of exhortation and thus mercy is to be preached Conditionalitèr upon condition that men will doe as they are exhorted And thus Mercy I. Is and may bee preached in the beginning to all indifferently But II. After grace is once offered in the word and despised it is not then to be preached to the contemners as followes more plainely in the last distinction o Act. 13.51 18.6 and 19 9. Ier. 51.9 II. Mercy is preached Consolatoriè by way of consolation and thus it is preached Absolutè positively to the obedient and beleevers Secondly wee distinguish betwixt All and Answ 2 Some that is betwixt the whole multitude and some of them for often the generality of men seeme bad and yet there are many good amongst them although like those seven thousand they cannot be discerned Now the word must rather be preached to many wicked then kept backe from a few righteous who love it prize it and desire to be obedient unto it Thirdly wee distinguish betweene those who Answ 3 are I. Openly wicked and malicious contemners of the word as Act 18.6 and 19.9 and 13.51 and 2 Tim. 4.14 And II. Those who are doubtfull for they which for the present are enemies may be in Gods election of grace Rom. 11.6 Esay 11.6 Ephes 2.12.13 and 2 Tim. 2.25 Now although the word be to bee taken away from the former yet not from these Secondly the profession of the word is not Answ 2 to be communicated unto all that is wee are not to make a publike profession of our faith and religion in all places or before all sorts of persons It is not necessary that men should accuse themselves and consequently not required to lay our selves open to those who persecute the truth either by fire sword or derision Here I lay downe these particulars viz. I. That if we be called thereunto wee must confesse Christ and his truth and that even unto death for wee must rather dye then deny either our God or religion II. Wee must not so hide or conceale our selves in the times and places of danger that we seeme unto others either to deny or to be ashamed to confesse Christ or his truth as Nicodemus at first did Iohn 3. For our lives must bee as pure and our love unto religion as sincere and our hatred to all manner of supersticion and iniquitie as great in the times and places of persecution as of peace III. This only is lawfull for us to remove our selves from the company and society of those who are wicked in themselves or maliciously and despightfully bent against us Answ 3 Thirdly reproofe is not indefinitely to be given unto all Titus 3.10 Here observe I. That charity beleeves all things and hopes all things 1 Cor. 13. and therefore often through hope admonisheth those who are no better then dogs and swine II. That charity at the least makes a Christian doe for the wicked as Samuel did for Saul that is although he came not at him 1 Sam. 15.35 yet hee ceased not to pray and mourne for him 1 Sam. 16.1 So the children of God sometimes forbeare to reprove those who are wicked and remove themselves from their society and acquaintance but never cease to pray and mourn in secret for them III. Observe how miserable men make themselves by the contempt and disobedience of the word of God for the Lord will not suffer such to be reproved and without reproofe they must needs run on head-long unto destruction Answ 4 Fourthly all without difference are not to bee admitted to the Lords Supper I passe this by here because it is proved and handled sufficiently afterwards Matth. 26.26 Answ 5 Fifthly Musculus observes a great abuse in conferring of holy orders sometimes upon ignorant men and sometimes upon wicked But I enlarge not this Sect. 4 § 4. Then Iesus answered and said unto her Wee see here this poore woman to stand in need of mercy to desire mercy to cry for mercy yea to follow Christ the fountaine of mercy and yet seemes a great while to be sleighted by Christ and neglected but at length hee heares her To teach us Observ That Christ oftens defers a long time to hear his servants and to helpe them and to grant their requests Ioseph was afflicted hated of his brethren and sold falsely accused and laid in prison as though God had forgotten him David all his life time in a manner was under one affliction or other and Israel was forty yeares in the desart Thus the Lord seemes often not to regard his children nor to take notice of their wants When doth the Lord seeme not to regard his servants First when they pray for the children of Quest 1 God often call upon him when hee answereth Answ 1 them not Psalme 22.2 3. And that either I. In temporall affliction for sometimes the godly are oppressed and the ungodly insult over them yea although in their misery they call upon the Lord yet hee holds his peace Psalme 69.17 Or II. When they pray for spirituall grace or strength 2 Cor. 12.8 Why doth the Lord so often refuse to answer the prayers of his children First because they aske a stone instead of bread and pray for those things which may be hurtfull unto them Secondly because some sinne or corruption hinders the Lord from performing that which hee hath promised Thirdly because our wants and afflictions may make more for Gods glory and the confusion of Sathan and thus Iob was afflicted a while Fourthly because God hath appointed times for the conferring of all his graces and favours And therefore if wee begge any thing at Gods hands and receive it not then let us thinke that either I. God seeth it not to be commodious and profitable for us Or II. That our sinnes
granted q Anton. part 4. tit 2. Cap. 3. §. 7. Quest 7 How was the womans faith tempted tryed and proved Or how many severall blasts had shee whereby her faith was shaken Answ 1 First for answer hereunto observe and marke the whole History A woman of Canaan calleth upon our Saviour Have mercy on me oh Lord thou Sonne of David my Daughter is miserably vexed with a Devill but hee answered her not one word It appeareth that shee called still because his Disciples said send her away for shee crieth after us then hee answers That hee was not sent but to the lost sheepe of the house of Israel yet notwithstanding this shee came and worshipped him saying Lord helpe mee Hee answereth It is not meet to take the childrens bread and cast it to whelper She replied upon him Truth Lord but the whelpes eat of the crums that fall from their Masters table Then Iesus said unto her O woman great is thy faith She fastned upon Christ with her prayers as did the woman of Shunem upon Elisha with her hands Shee caught him by the feet and said unto him As the Lord liveth and as thy soule liveth I will not leave thee Answ 2 Secondly let us now more pâ—rticularly for a more full answer to the question consider what particular discouragements her poore soule digested I. Some thinke that Christ hid himselfe some time from her and that sh e could not heare nor learne where hee was and when she did heare and come hee was removed from thence before she came And yet shee gave not over the Quest untill at last she had found him out Scultet Idea conc p. 186. II. Having found out Christ shee cryes unto him but is not answered by him He heares her cryes hee sees her sorrow but hee will not vouchsafe to speake unto her yet shee ceaseth not crying Christ seemes to sleight her as though shee were some excommunicate person and not worthy his answering but she leaves him not yea rather cries so much the more earnestly after him Now this tryall was Tentatio silentij Christ proves whether her faith could speake for her when her Saviour would not speake unto her Now the reasons which moved our Saviour not to answer were weighty and profitable namely First that by his silence and delay hee might both prove and exercise her faith and by the exercise thereof make it the more illustrious Secondly that hereby the confidence and constancie of the woman might be made the more apparent to those who were with Christ Thirdly that hereby the ingratitude of the Iewes might the better be seene who having that grace offered in plenty which shee desires with teares but one crum of did sleight and despise it Fourthly Christ would not answer her at first nor grant her request at the second asking that thereby hee might teach us that hee is not so inexorable but that patience perseverance and constancie in prayer will overcome and prevaile with him This triall of hers was great for having found out the Physician which shee sought for shee hoped then that all was well with her and her Daughter the better halfe cured Dimidium facti qui bene caepit habet but her expectation is crossed for hee vvill not ansvver her one vvord The vvord of the Father vvould not speak to her the wisedome of the Father would not answer her the heavenly Physician would not help her And yet all this doth not amaze her or cause her to stint her clamour but she followes and fastens still upon him by prayer and at last overcomes Fifthly Christ is silent that she may not be silent hee will not answer that shee may pray the more powerfully he holds his peace that shee may cry the louder after him Sixthly some thinke Christ answered her not that by his silence others might pray with her and for her and thus the Apostles seeme to doe Scult Idea con p. 187. for Christ not answering her the Disciples come unto him and intreat him to send her away that is as I conceive that hee would grant her request that so shee might be gone for otherwise I cannot see what our Saviour answer unto them points at I am not sent but to the lost sheepe of Israel Pareus and some others deny that the Apostles besought Christ in her behalfe and say that they speake as it were with indignation against her Master use thy authority and cause her to packe hence and suffer her not thus to molest and disturbe us by her clamours But then Christs answer unto them is Nihil ad Rhombum having no dependance at all upon their speech But if wee understand them to intercede and mediate unto Christ for her then his answer is most pertinent and pregnant For shee cryes for mercy and helpe but Christ answers not the Apostles then helpe her beseeching Christ to cure her Daughter that so she may depart in peace Now to this request of theirs Christ answers I am not sent but to the lost sheepe of the house of Israel as if hee would say This woman is no Iew no Israelite but a Gentile and Canaâ—nite and therefore what have I to doe or why should I cure her seeing I am sent to the Iewes only Thus I say it seemes to me that the Disciples prayed unto Christ in her behalfe although I doe not thinke as the Papists say that shee entreated them to doe so for wee have no one word in all the History to confirme that but divers to confute it as was shewed before III. Her next discouragement is that shee is none of Christs sheepe shee was greatly and grievously tried when Christ would not speake but she is much sorer tried by his speech And this triall is Tentatio negationis for when hee speakes it is small for her comfort being to her seeming a direct denying and disclaiming of her as though hee were not sent to helpe and shew mercy to such as shee was yet notwithstanding this great discouragement shee fainted not but thus imboldens her selfe Thou sayest oh Lord that I am none of thy sheepe and if I be none of thy fold then am I one of the devils flocke Truth Lord I have beene one of Sathans Goats but now I desire to be made and to become one of thy sheepe and in token hereof I adore thee as the Shepherd of my soule and therefore good Lord helpe me for a Shepherd will be ready and willing to helpe a weake infirme and stray sheepe IV. Another great discouragement was this she prostrating her selfe before Christ and praying unto him hee objects unto her her vilenesse and unworthinesse calling her as it were in reproach Dog and this triall was Tentatio repulsae as though shee deserved like a Dog to bee beaten out of his presence and driven away from his face and not like a sheepe to be cured helped and regarded But yet she holds out answering thus unto Christ O Lord thou sayest
Thou art Peter because thou beleevest in Petra that is in me the Rocke upon the which I will build my Congregation whom I will have to be called Peters deriving their name from mee the Rocke as thine is derived because whosoever shall beleeve in mee as thou dost shall be called by the same name thou art and who so confesseth me as thou dost shall be called Peter of me Petra that is a Christian of my name Christ Thus Origen in hunc locum saith If we affirme and confesse that Christ is the Sonne of the immortall God as Peter did then are wee Peters and shall obtaine the same felicity that he hath obtained because our confession and his is all one If we confesse Christ to be the Sonne of God the Father revealing it unto us it shall then be said to each one of us Thou art Peter And thus our Saviour calleth him Peter and promiseth to build his Church upon that Rocke which hee had confessed and which hee knew when he said Thou art Christ the Sonne of the living God that is I will build my Church upon my selfe not upon thee because I am the Rocke and thou onely derived from it or one depending upon it ſ Sylloge voc exotic p. 126. § 2. Vpon this Rocke Sect. 2 Who is the Head Quest and foundation of the Church Not Peter or the Pope but Christ Answ for as naturall members take spirit and sense from the head so the Church takes her spirituall life and feeling from Christ who is only able to quicken and give life Ephesians 1 21 23. Colossians 1 16 18. And is therefore by this title of the head of the Church lifted up by Saint Paul above all Angels Principalities and powers Wherefore although the Pope were the successour of Peter and Paul yet should hee not therefore bee the head of the Church which agreeth to none in heaven or under heaven that is meerely a creature but is proper and peculiar to our Lord Christ Against this the Popish Writers generally object Gbject 1 this place arguing thus Christ saith to Peter Thou art Peter and upon this Rocke will I build my Church therefore hee was Ruler over the Apostles and the Foundation and the head of the whole Church and the universall Bishop of the earth And therefore the Pope of Rome his successour is the head of the Church the Bishop chief Ruler over all the particular Churches in the world Peter they say is the foundation of the Church of him it dependeth in him it resteth and he is the head thereof and as God dwelleth in Christ so doth Peter in the Pope Bellarmine frames the Argument thus If Peter be the Rock upon which Christ built his Church then Peter is the Monarch and head of the Church and consequently the Pope his successour because that which in a building is the foundation in a body is the head But the former is true from this verse Therefore also the latter Answ 1 First nothing more undermineth the whole foundation of Popery then to take away the Romish sense and interpretation of these words Thou art Peter and upon this Rock will I build my Church for by Rock in this place the Papists understand not Christ as do the Protestants but Saint Peter and with that confidence and insultation that they challenge all Protestants to answer it or contradict it if they can Let all the Lutheranes come say they and joyn issue with us the authority of this place is invincibly for us yeelding unto us the Triumph Roffensis advers Luth. Art 25. Bellarm de Rom. pon li. 1. Cap. 10. Staplet doctr princip Cap. 3 c. 5. alij vide Dr. Mort. appeal Li. 1. Ca. 2. § 30 p. 36. fine Answ 2 Secondly this Objection is so abundantly answered by our men that I may well spare my pains let the studious Reader instead of many reade onely these few Scharp de Capeti eccles milit pag 100 and 116 and Peter not at Rome pag. 28. c. Cham. tom 2 fol. 376. Willets Synops 152 c. and Bishop Davenant Determin pag. 220 and Pareus s In all which he shal see the present Objection so fully answered that no Papist as yet that I know of hath undertaken to confute their Answers I will adde an Answer or two because this Objection is daily and hourely whispered as a truth undeniable Answ 3 Thirdly if by the Rocke be meant Peter yet not onely Peter but the rest of the Apostles also For the Question being asked of all But whom say ye that I am Peter to avoid confusion gave answer in the name of all the rest of the Apostles upon whom in respect of their Ministery the Church is as well builded as upon Peter Revelat. 21.14 As appears thus I. All being asked the Question it must necessarily follow that either Peter gave answer for all and as the mouth of the rest or else that Christ asked his Apostles a question but received no answer from them which cannot be affirmed without charging Disobedience upon the Apostles who would not Answer when their Master spake unto them and Negligence upon Christ who seeking to strengthen all the Apostles in the faith towards himself should have given them no strength at al neither by experience of the work of God within themselves nor by the glorious promises which he annexed to this confession unlesse he had in Peters Answer received the answer of the rest and in speaking to him had spoken to the rest II. It appeareth otherwhere by Peters own confession that the rest knew that Christ was the Son of the living God as wel as he himself Iohn 6.69 And therfore what should hinder them from making confession of it as well as did Peter and in regard thereof to be as much respected of their Master as he Fourthly although by the Rock here be meant Answ 4 Peter yet it will not follow that Peter is the Head of the Church for those Fathers who interpreted Peter to be this Rock did render other reasons why he was called a Rocke then this because hee was constituted made the Head of the Church Nazianzen saith Petrus petra vocatur c. Peter is therefore called a Rocke because the Church is built upon his faith or hath his faith for her foundation And Theophylact Quia primus eam confessionem edidit super qua Ecclesia fundanda erat Peter was therefore called a Rocke because he first made that publike confession of Christ upon which the Church was built yea Erasmus hath observed in the sentence of S. Cyprian that although Christ had called Peter the Rock yet it was not to make Peter the Imperial top but the representative Type of the Church that as he answered in the name of all so every one professing the same might be a Petrus in his kind Erasm annot in Matth. 16. Accordingly Cardinall Cusanus from S. Hierome answereth that although the word Rocke
sincerity of Doctrine as appeares thus Jf sometimes they taught those which was true and sometimes yea more often that which was false then they did often depart from the truth and sincerity of Doctrine But the former is true therefore the latter The Assumption is proved from Matthew 15.3 4 5 6. and 16.6 From whence it appeares plainly That the Scribes and Pharisees not onely offended in this that they did not order their lives and conversations according to the prescript rule of the Law which they propounded to others but also in the expounding of that Law they did heape together many Traditions not lawfull yea and weaken the Law it selfe Whence it followes that those who sate in Moses chaire were neither the rule of the Law or truth neither the rule and absolute Iudges of Interpretations J conclude therefore this gâ—eat Objection thus Seeing the Scribes and Pharisees sometimes taught amisse and sometimes were to be avoided it is therefore necessary that when Christ saith here Because they sit in Moses Chaire therefore obey them that by the Chaire of Moses is to be understood not any authority of theirs but rather some Rule by which it might appeare when they taught well when ill I hold this an insoluble and plaine solution If the Pastors sitting in the Chaire are then to be obeyed when they teach according to the chaire and if teaching contrary to the chaire they are not to be obeyed which thinke none will deny then the chaire is the Rule of obedience due unto the Pastors but this chaire is the Law of Moses as was amply proved before therefore the Law of Moses 1 the Rule of obedience which Law is the Scripture and consequently the Scripture is that Rule of obedience Sect. 2 § 2. They make broad their Phylacteries Having spoken before of these Phylacteries J here passe them by but if the studious Reader would know further what these Phylacteries were what was written in them whence they were so called and what is meant by the enlarging of their Phylacteries Let him read Senens biblioth sanct Lib. 2. Page 9â— et Sylloge vocum exotic Page 153. c. ad 160. et Godwyn in his Jewish antiquities Lib. 1. Cap. 10. Page 51 52 53 54. Vers 6 VERS 6. And they love the chiefe seates in Synagogues Quest What were the chiefe seats which were so much affected Answ For answer hereunto observe That the manner of their meetings when Disputations were had in their Synagogues or other Schooles was thus according to Philo Iudaeus quod omnis probus page 679. The chiefe Rabbies sate in reserved chaires these are those chiefe Seats in the Synagogues which the Scribes and Pharisees so much affected Their compaâ—ions sate upon benches or lower formes and their Schollers on the ground at the feet of their Teachers Vers 9 VERS 9. And call no man your Father upon the Earth for one is your Father which is in heaven Quest 1 Why doth our Saviour forbid his Disciples and the multitude to call no man Father Answ As the Grecians were wont to call the Students in Physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm epist dedic Hilario praefix The children of the Physitians so the Jewes termed the Schollers of the Prophets Filis Prophetarum The children of the Pr phets 2. King 6.1 by reason whereof the Prophets sometimes were called Fathers as appeares by Elisha's cry My Father my Father 2. King 2.12 whence the Rabbies grew very ambitious of the name Father which was the reason of this our Saviours speech Call no man Father upon earth How can this command Call no man Father upon Quest 2 earth stand with the Law of God which commands honour to parents and the precept of Christ which else-where enjoynes children to honour their parents and the practise of the Apostle Paul who calleth himselfe the Corinthians Father First this place must not be understood simply Answ 1 as though it were not lawfull to give the name and appellation of Father to any For then indeed I. St. Paul should have been contrary to his Master who maketh himselfe a spirituall Father to the Corinthians 1. Corinth 4.15 Yea II. Christ then should have beene contrary to his Father who hath himselfe termed Superiours Fathers in the fifth Commandement and commanded Inferiours to honour them a part of which honour is to call them Father Yea III. Christ then should have beene contrary to himselfe who repâ—oveth the Scribes and Pharisees because they perverted the children and suffered them not to doe any thing for their Fathers and Mothers Marke 7.11 And therefore Christ doth not forbid a bare and simple appellation of Father Secondly Christ reproveth here onely the ambitious Answ 2 affectation of the Pharisees who delighted much to be called Fathers Thirdly our Saviours meaning here is that they Answ 3 should not call any their Father in earth as we call God our Father that is to put our trust in him and to make him the author and preserver of our life for the Lord would have us to trust onely in him and depend as his children heirs only upoÌ„ him Fourthly a Christian hath in him a double man Answ 4 to wit I. An old man in which respect he hath a carnall Father whom he must honour so long as he enjoyes his life And II. A new man in which respect he hath God to be his Father who in CHRIST hath regenerated him by his holy Spirit and hath given him power to be made his Sonne Fifthly although there be some who in Scripture Answ 5 are called spirituall Fathers yet they are not such by nature but onely by denomination and participation Thus St. Paul cals Timothy Sonne â— Timoth. 1.2 18. in regard of the Gospell which he had made knowne unto him Sixthly St. Paul cals himselfe 1. Corinth 4.15 Answ 6 the Father of the Corinthians in respect of their conversion but not primarily but secondarily because he was onely the instrument which God first used for their vocation and regeneration by the Gospell and not the author or efficient cause thereof VERS 13 14 15. Vers 13.14 15 But wee unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdome of Heaven against men for yee neither goe in your selves neither suffer yee them that are entring to goe in Woe unto you Scribes and Pharisees Hypocrites for ye devoure Widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Woe unto you Scribes and Pharisees Hypocrites for ye compasse Sea and Land to make one Proselyte and when he is made ye make him twofold more the child of Hell then your selves Sect. 1 § 1. Woe unto you Scribes and Pharisees Hypocrites These Scribes and Pharises were of high esteeme and reckoning both in their owne conceits and also in the opinion of others none being thought better then they and yet we see here that Christ slights them cals them Hypocrites and denounceth many Woes against
weeke or moneth or yeare and see what we have done which we should not have committed and what we have not done which we should not have omitted Seventhly the Rule is we must walke wisely as well as warily the Caution is we must not walke foolishly and imprudently Ephes 5.15 We must observe and marke I. What sinnes doe most annoy us and assaile us and oppose these manfully even unto blood Hebr. 12.1 4. And II. What the occasions of sinne are which most usually prevaile against us and deceive us And III. By what wayes and meanes we may the easiliest and best resist both sinne and the occasions thereof Now here is need both of invention and wisedome and labour how we may most easily and safely and happily both hinder the course of sinne and further the course of piety and holinesse J conclude with the Apostle He that walkes according to these Rules peace shall bee upon him and God will approve of him Galath 6.16 § 2. Yee shut up the Kingdome of Heaven against Sect. 2 men c. We in opposition to the Church of Rome affirme that the Militant and Visible Church may erre and we confirme it from this place and by other midstes thus First Argum. the Militant and Visible Church consists of meere men who are subject to errour and ignorance and whose knowledge in divine things is alwayes imperfect in this life Hence the Psalmist saith All men are Lyars that is subject to this vanity that they may fall and erre and deceive and be deceived according to that trite saying Humanum est errare Man may erre and is subject and prone unto errour Secondly the Militant Church often in this life sinnes yea may sinne alwayes for no member of the Church Militant is absolutely freed and exempted from sinne Now if it may sinne then in like manner yea much more it may erre For sinne which is the vice of the will is worse then simply to erre or be deceived in the mind and understanding Thirdly betwixt the Church Militant and Triumphant this is the difference that the Triumphant Church in Heaven is freed both from sinne and errour and therefore the Church Militant labours and travels with both .. Fourthly we are commanded to examine the words and workes doctrines and deeds of all by the Rule of the word of God Hence our Saviour in this Chapter bids his Apostles and the multitude to heare the Scribes and Pharisees but yet withall they must examine whether they taught according to the Law of Moses and in these verses and those which follow he shewes direct and palpable errours in them although they were indeed the Governours and in esteeme the principall members of the Judaicall Church Read Matth. 5. and 16.6 and 1. Thessal 5.20 and 1. Iohn 4.1 and Philip. 3.3 From these places we may directly conclude That the Rulers and Governours of the Church may erre and the people may erre and consequently the Church may erre because that consists onely of Pastors and people Fifthly Augustine Contra Epist Pelag. lib. 4. Cap. 7. saith Quomodo Ecclesia in isto tempore perfecta sine ruga et macula cujus membra non mendaciter confitentur se habere peccata How can the Church in this world be perfect and without spot or wrinkle seeing the members thereof doe most truly confesse that they are stained and contaminated with sinne VERS 16 17 18 19. Vers 16 17 18 19. Woe unto you ye blind guides which say Whosoever shall sweare by the Temple it is nothing But whosoever shall sweare by the gold of the Temple he is a debter Ye fooles and blind Whether is greater the Gold or the Temple that sanctifieth the Gold And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Sect. 5 § 1. Whosoever shall sweare by the Temple it is nothing The Jewes had certaine formes of foolishnesse and also pretences for their Swearing teaching that if men sware by the Temple or Altar it was no sinne And thus amongst us many have these or the like pretences for their wicked oathes viz. First some say they sweare the truth and nothing else but every truth must not be sworne the Lord forbidding all swearing in ordinary communication Secondly other ignorant people say they sweare by nothing but good things but this doth not extenuate but aggravate the offence in the abuse thereof Thirdly others say they cannot be beleeved upon their bare words and therefore they are enforced to sweare but Gods Commandements must not be broken to winne credit in the world or to our owne speeches Fourthly others as souldiers and young gallants use to sweare to testifie their courage and gentry but let them marke the third Commandement where the Lord who performes all he speakes hath said That hee will not hold him guiltlesse who taketh his name in vaine Sect. 2 § 2. Yee fooles and blind We may note here how CHRIST openly opposeth himselfe against all errour and false-hood although it be in the Rulers and Governours of the Church or in the whole Church to teach us Obser That we must stand for the maintenance of the truth although in so doing we bring our selves into danger and for so doing must undergoe great opposition That is First we must not betray the truth but stand for it although like Elias we be alone and forsaken of all 1 Kings 19.10 14. Secondly we must not forbeare to publish and professe the truth although the Governours of the Church should command us Acts 4.19 and 5.29 Thirdly we must not flinch from the truth nor feare to professe and maintaine it although the King himselfe with fire and fagot should enjoyne it Daniel 3.18 And the reason of all this is double to wit I. Because they who feare men feare not God Iohn 12.43 Galath 1.10 And II. Because those who deny Christ shall be denied by him Quest 1 Who are here to be damned Answ 1 First in generall all they are worthy of blame who are fearefull and cowardly in Gods and the Gospels and Religious cause for in these wee should be bold and let our fortitude be knowne unto all Answ 2 Secondly in particular two sorts of men here merit reproofe namely I. Those who dare not reprove the sinnes of those great men who are under their charge II. Those also deserve reproofe who dare not professe CHRIST and the truth in the times and places of danger and persecution because wee should preferre God and the truth before our owne lives How must our profession and boldnesse in Quest 2 maintaning the truth be regulated First let that be certaine and true which wee Answ 1 professe for too much confidence and boldnesse in doubtfull things is not good Secondly let that be fit and necessary to be Answ 2 spoken which we speake for it
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
nor the fictions and fancies of our braine to be mixed with sacred truths Or II. That hee might give an occasion to publish to the whole Congregation that Jesus was the Christ and true Messias Whence learne Observ 3 That it is the office of a true Prophet to make Christ knowne unto all his people Rom. 10.18 and 15.17.20 For for this end was both the Gospel and the Fore-runner sent Esa 40. Quest 7 What is the end of preaching Answ It is not enough to hold out an houre or to discourse so long as the Glasse runs but to teach Christ Now here a double worke is to be done namely First Christus docâ—udus Christ is to be taught and this in the principles and grounds of religion 1 Cor. 2.2 Phil. 3.8 Iohn 17.3 Ministers must be carefull to build up their people in saving knowledge and sound doctrine Secondly Christus imprimendus Christ is to be imprinted in the heart and soule Gal. 4.19 and 2.20 Ministers must labour to bring their people unto Christ and to bring Christ unto their soules that hee may dwell with them and live in them and continue amongst them for ever and ever For this is the greatest and best work of all to have Christ live in us and abide with us Aliud est Christum sequi aliud tenere aliud manducare Bern. It is one thing to seeke Christ or to follow him for a man may seeke that he cannot find it is another to lay hold of him for a man may lay hold upon him and yet not bring him home to his house as the Church did Cantic it is another thing to eat him to enjoy him to be made Partakers of him to remaine and abide with him and to have him living within us And this is that which we must principally labour for Ephes 3.17 Iohn 14.23 and 2 Cor. 6.18 § 4. Or shall we looke for another Sect. 4 What was Iohns scope in this interrogation Quest 1 First Iohn himselfe did not doubt whether this Answer 1 were the promised Messias or not But Secondly his Disciples doubted of it And Answer 2 Thirdly the world much questioned the truth of it And therefore his scope here was I. To taxe the blockishnesse stupidity and Answer 3 slackenesse of the Pharisees And II. To confirme and fixe the minds of his own Disciples And III. To declare and make knowne unto the whole world that now they must no longer expect or wait for the promised Messias but take notice of his comming and learne to know him by his mighty workes and embrace him and his doctrine without which there can be no salvation Acts 4.12 VERS 5. The blind receive their sight Verse 5 and the lame walke the Lepers are cleansed and the deafe heare the dead are raised up and the poore have the Gospell preached unto them § 1. The blind receive their sight Sect. 1 Before I come to the particular handling of this verse I will propound a generall Question or two Qua quâ—t in Christi responso animadvertenda Quest 1 Duo viz Responsi Christi Relatio generalis ubi tria Dixit illis non rejiâ—it licet malè affectos Ite renunciate ubi 1. Answ Non affirmat II. Remittit amplius docendos Quae auditis videtis ubi resert se ad opera sua Partesquarum altera respicit Quaestionem Seipsum In quà probat se esse Messiam Tum ex Operibus miraculosis utpote Cacos Clandos Leprosos sanando mortuos excit ando Verbis id est praedicatione Evangelij Quaerentes Discipulos Iohannis Beati qui non offensi per me seu qui non scandalizabuntur in me What was the end of Christs Miracles or Quest 2 Christs end in the working of his Miracles because every naturall Agent Agit propter finem propounds some end unto himselfe in all the actions which he performes and therefore much more Christ First the end of Christ Miracles was to demonstrate Answ 1 his person or to shew that he was the Christ promised Messias Because saith he I doe the works which no man by his owne power can doe therefore beleeve that I am the Sonne of God Iohn 15.24 Secondly another end of Christs miracles was Answ 2 to confirme his doctrine of which else-where Thirdly another end was to signifie Christs Answ 3 spirituall operations and workes Quest 3 Whether doth our Saviour in this verse speake of corporall or spirituall operations of curing and recovering those who were corporally blind Lame Leprous Deafe dead or of those who were spiritually thus diseased namely who were blind in understanding deafe in hearing of the word of Gods lame in their affections leprous with sinne yea dead in sinne Answ 1 First Iunius Lib. 1. Paral. 29. faith this verse is to be taken historically and literally and he gives these reasons for it namely I. Because we must not flee unto Allegories when the Text will admit and beare a true literall sense and interpretation II. Because the Prophets are wont to insert and mingle histories with Types for the greater assurance and confidence III. Because the nature of the Types is to be otherwise spoken of and predicated then squares or suites with their natures And IV. Because those passages of receiving the Gospell and taking offence thereat are necessarily to bee taken in a literall sense Answ 2 Secondly Calvin s Non dubium quin dicatur de spirituali à malis liberatione Without doubt our Saviour speakes here of a spirituall deliverance and freedome from evill and Tremellius s Esa 35.5 confesseth that there is an Hyperbole in these words Quia Christus agit tam in animis quam corporibus because Christ is conversant both about soul and body and operative also in both Answ 3 Thirdly there are three sorts of Prophesies namely I. Some meerly Typicall as I will send Elias Malach. 4.5 And they shall serve David their King whom I will raise up unto them Ierem. 30.9 Now this kind of Prophecies Are either First above nature as those who are spoken either of God Humanitus after the manner of men As wheÌ„ we are told of hands eyes armes and feet The creatures against their nature as the wildernesse shall rejoyce Esa 35. And the beame out of the Timber shall testifie against them Habac. 2.11 Now these are above nature and therefore meerly Typicall Secondly besides the dispensation of grace As my people shall sinne no more For this grace is not given in this life the best sinning in many things so long as they live II. Some Prophesies are meerly historicall as Senacherib shall not come into this Citie nor shoot an arrow there nor come before it with shield c. 2 King 19.32 So set thy house in order for thou shalt dye and not live Esa 38.1.2 And many the like III. Some Prophesies and predictions are of a mixt nature and these are two-fold viz. either First mixt secundum partes when one part is Allegoricall another Historicall
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