by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
to endure five dayes and if within that time God did not succour them he would surrender the Citie b Iudith 7 30.31 Manner when we are not contented either with An ordinarie blessing but wee desire greater although prohibited unto us thus Evah tempts God that she may obtaine a greater measure of knowledge and Rachel is not content so long as she is deprived of issue c Gen. 30.1 An ordinary obedience but tempt God by imposing heavier things upon our selves than the Lord requires of us as the Israelites doe d Act. 15.20 Thirdly when obstinately and contumaciously wee provoke God unto anger against us by our sinnes Shall we sayth the Apostle provoke or tempt God unto jealousie as though wee were stronger than he that is doe it not for his jealousie burnes like fire e 1 Cor. 10 22. Answ 3 Thirdly we tempt God two maner of wayes viz. either in his Threatnings to see whether God Can or Will avenge himselfe upon us according to his comminations Promises which sometimes wee Beleeve not at all by a distrust Of the Doctrine that is of the Gospell and the truth of God Of the practise that is of the protection or providence of God Beleeve too much and either Adde some circumstances out of our braine Or Neglect the meanes appoynted by God to bee used First we tempt God in his threatnings when notwithstanding them wee continue in our sinnes How long will yee provoke mee sayth the Lord unto anger with your wickednesse f Numb 14.11 Herein we tempt God three wayes to wit First wee try whether God can avenge himselfe as hee hath threatned thus Pharaoh sayth Who is the Lord that I should obey him I know him not neither will I let Israel goe g Exod. 5.2 As if he would say for this once I will try what hee can doe unto mee for my disobedience of him Thus Nebuchadnezzar being not obeyed by the three children in his fury sayth Who is that God 〈◊〉 can deliver you out of my hands that is I will try whether your God can prevaile against me or not h Dan. 3.15 Secondly we try whether God can see what wickednesse wee commit or not They encourage themselves sayth the Psalmist in an evill matter they commune of laying snares privily and say who shall see them i Psal 64.5 yea more Atheistically they else-where say k Psal 94.7 The Lord shall not see neither shall the God of Iacob regard it as though they would say they doe not beleeve that God can see what they secretly doe and therefore they will put it to the tryall whether hee can or not Thirdly wee try whether God will avenge himselfe or not upon us often we perswade our selves God sees us and is able to punish us and yet doubting whether he will or not wickedly try it These things hast thou done and I kept silence sayth God wherefore thou thoughtest that I was altogether such a one as thy selfe c. l Psal 50.21 that is thou thoughtest that I loved sinne and favoured it as thou thy selfe doest and because I did not speedily avenge my selfe upon thee therefore thou thoughtest I would not punish thy impietie at all It is very full of perill to tempt God any of these wayes Secondly wee tempt God in his promises when wee doe not beleeve the Doctrine or scope of the Doctrine or the promise that is made therein unto us Now it is a dangerous and heavie temptation not to beleeve the bare word of God without some ocular signe Thus the Israelites tempted the Lord saying Is the Lord among us or not m Exod. 17.7 that is wee will not beleeve hee is except miraculously he provide water for us Thus the Jewes blasphemously mocke Christ saying Come downe from the crosse upon which thou hangest and unto which thou art nayled and we will beleeve thee n Matth. 27.42 otherwise wee will not although God from Heaven hath pronounced thee to bee his Sonne Hence our Saviour reproves the Jewes because not content with the infallible word of truth they seeke and demand a signe o Luk. 11.16 and Ioh. 6.30 the word being given us for the rule of our lives Thirdly wee tempt God in his promises when wee doe not beleeve the promise of grace of mercie of protection or providence which is made unto us that is when wee distrust of the successe or event we tempt God impiously this God blames in his people Yee say it is in vaine to serve the Lord p Malac. 3.14 that is it matters not whether we serve him or serve him not all is one for he will not bee appeased or reconciled unto us doe what wee can God commands us to use the meanes both in naturall and spirituall dangers and evils and hee promises to blesse those meanes unto us as farre as may stand for his glory and our good and therefore for us to use the meanes hereby doing our part and to distrust the event and successe which is Gods part is to tempt him This was the Jewes fault Can God say they provide a Table in the wildernesse and meat in the desart a Psa 78.18 That which God requires herein of us is this if any lawfull meanes may bee used use them to the uttermost but leave the successe unto God if there bee no meanes in our power to use then cast our selves wholly upon God with boldnesse of confidence as Saint Paul did Having this confidence I know that I shall abide and continue with you b Phil. 2.25 Fourthly we tempt God in his promises when we believe too much that is hope and expect for more then is promised for to believe those things which God hath not promised is to tempt God or to desire beg or pray for more then God hath made any promise to grant is to tempt him Every petition powred forth must bee in Faith c Iam. 1.6 which Faith is built upon the Word that is the promises d Rom. 10 17. which promises are onely to be found in the Scripture e 2 Cor. 7.1 And therefore we must not desire or expect more then the word of God doth warrant or promise unto us Carefully herein observing these three particulars viz. First God onely promises unto us Generalia generall things as I will be their God f 2 Cor. 6.16 and I will be thy exceeding great reward g Gen. 17.1 and whom I once love I love unto the end h Ioh. 13.1 Secondly when God promiseth unto us Particularia particular things they are made upon some condition Thus God promised that those that trusted in him their life should be given them as a prey in all places i Ier. 39.18 and 45.5 and yet holy Zachary was slaine Mat. 23. and Kingly Esaias was dissected with a saw and therefore particular promises belong unto particular persons and are made unto them upon some
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
blessed man because I. God by thus exercising of him shewes that hee loves him and II. The Divell by these strong assaults shewes that he fears maugre all his might hee shall loose him Secondly the other principall and particular cause why Christ was tempted was to shew the power of Christ in the victory and conquest of Sathan according to Saint Paul And having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it r Col. 2.15 that is in the Crosse It may here be asked What did Christ triumph Quest 7 over Answ I answer First over our sinnes and guiltinesse so that now sinne shall have no more dominion over us s Rom. 6.14 Secondly he triumphed over death O death I will be thy death O grave I will be thy destruction sayd the Prophet of Christ t Hosea 13.14 to whom the Apostle agrees in these words Christ hath abolished death and brought life and immortality to light u 2. Tim. 1.10 Thirdly hee triumphed over Sathan not onely in his resurrection but also in his temptations the Divell being alwayes put to the worst Hence wee see that the Divels could not goe into the Herd of swine untill Christ gave them leave thus also the unnamed Authour of the Hebrewes sayth That Christ came to destroy him that had the power of death that is the Divell x Heb. 2.14 and Saint Iohn y 1 Ioh. 3.8 testifieth that for this purpose the Sonne of God was manifested that hee might destroy the workes of the Divell And thus Christ triumphed over Sathan in this place § 4. Of the Divell Are all temptations from Sect. 4 the Divell Quest 1 I answer temptations are two fold viz. Answ First Divine whereby God tempts man Secondly Diabolicall whereby the Divell tempts man First there are Divine temptations whereby God tempts man How doth God tempt man Quest 2 I answer Answ God tempts and tryes two things in man viz. First his Faith whether hee be firme therein or not and this God doth by false Prophets false miracles false Apostles and persecutions Read for the proof◠hereof these place Deut. 13.3 Mat. 24.24 Secondly God tempts o◠tryes mans obedience whether he will continue in the service of the Lord or no Now this the Lord doth sometimes by grievous and heavy commands thus he tempts Abraham by that heart-wounding message every word whereof was a sword in his bowels Take thy sonne thy onely sonne Isaac whom thou lovest and goe offer him up unto me a Gen. 22.2.3 Thus the Lord tries Gideon whether he dare with onely three hundred men bid battle against the Host of the Midianites and the Amalekites b Iudg. 7.7 and thus he tempted Iob to see if he would continue in his integrity Secondly there are Diabolicall temptations Quest 3 whereby the Divell tries us How doth the Divell tempt man Answ I answer by these wayes and meanes First sometimes he calls the truth of Gods Precepts in question that wee might give the lesse credite thereunto and the more unto him And thus he tempted Evah Yee shall not dye at all but shall be like God c Gen. 3.4.5 knowing good and evill Secondly sometimes hee calls the truth of Gods promises and threatnings in question because often they that doe ill succeed well the Prophet gives us a president of this in the perverse Jewes Yee have said it is in vaine to serve the Lord and unprofitable to keepe his ordinances yea the proud are happy they that worke wickednesse are set up and they that tempt God are even delivered d Malach. 3.14.15 This is the divells malice thus to tempt us that so wee might the lesse care for or feare or regard either the consolations or comminations of the word Thirdly sometimes he makes the word of God seeme hard unto us that so although wee assent unto the truth of it yet we cannot consent unto the practise of it because it is displeasing to our nature or contrary to our disposition or requires more paines then we can endure to take and this made the Jewes cry out upon the doctrine of Christ because it was a hard saying not a false saying and they could not endure it not they could not lawfully obey it and therefore they reject both Doctor and Doctrine e Ioh. 6.60 Preacher and Sermon Fourthly sometimes the Divell teacheth us to abuse Scripture unto the patronage of impiety and thus he abuseth it himselfe in this Chapter labouring by the false alleadging of Scripture to perswade Christ to tempt Gods providence thus he teacheth others to abuse the parable of the talents unto Usury and those words the Sabbath was made for man unto the prophanation of the Sabbath arguing thus from thence It was made for man therefore if man have any occasions he may ride his journeyes or may buy and sell upon that day Fiftly somtimes the divell propounds the inticements of the world unto us thereby frequently bewitching and insnaring of us Sixtly sometimes he spurres forward the desires of our nature and flesh and enflames our appetites unto unlawfull lusts and delights Seventhly sometimes he urges the examples of wicked men unto us that thereby we might be the more emboldened to sinne by their president and paterne Lastly sometimes he tempts us by others exasperating the world against us by hatred or derision or contempt or persecution or wicked counsell or the like Vers 2 VERS 2. And when he had fasted fourty dayes and fourty nights he was afterwards an hungred Quest 1 Why did Christ fast Answ I answer in or for a double respect viz. first in regard of his office and calling which he was to undertake Secondly in respect of his temptation which he was to undergoe First Christ fasted in regard of his function which he was to undertake that he might bee the better prepared for it this reason is given by some but I omitt it because the text seemes to point at the next Secondly Christ fasted in regard of his temptation which he was to undergoe that he might be prepared thereunto How many sorts of fasts are there I answer five First there is a necessary fast when men abstaine because they have nothing Quest 2 to eate Secondly there is a naturall fast Answ this is a voluntary abstinence because a man is not hungry and this is occasioned two severall waies 1 from the naturall constitution of the body and thus Hippocrates saith senes faciliùs jejunant old men are easily perswaded to fast 2 from some sicknesse which hath taken away the appetite and made all meat loathsome unto the stomach Thirdly there is a civill fast which is two fold either 1 commanded by the Magistrate for some civill end as victory or the like thus Saul commands the people to fast untill night least otherwise they should have beene hindred from the pursuite of their enemies Or 2 this fast is undertaken without a command
for the Direction of our life and that in these foure regards First it shewes us our errours All things that are reproved are made manifest by the light and whatsoever doth make manifest is light e Ephes 5.13 This light is regula sui obliqui the rule of truth and falshood in the night wee erre and misse our way but the day light shewes us our errours and therefore wicked men hate the light they therefore that know not themselves to bee sinners and sinfull creatures are not enlightned with this light for it shewes our sinnes and errours unto us Secondly this light doth enlighten the aire or dispose the meanes of knowledge both externall and internall that is thereby wee are inabled to reape benefite by the meanes to obey those things which we know God by Christ giving unto us both the will and the deed f Phil. 2.13 And therefore those that receive no benefite at all by the Ministerie of the Word neither obey God are not Christs Thirdly this light expelles darknesse as a candle doth presently enlighten the most darke room therefore those that yet remaine in the shadow of death partake not Christ those that bring forth no other fruit than the workes of darknesse and sinne doe not as yet enjoy this light Fourthly this light directs our steppes in the wayes of God unto that which is good he is our Way Light and Life g Ioh. 1.4 Ambulare vis Ego via Falli non vis Ego veritas Mâ—ri non vis Ego vita h Aug. s Ioh. 14.6 Wouldst thou walk I am saith Christ the way Wouldst thou not be deceived in thy walking I am the truth Wouldst thou not dye I am the life Thus Christ is our chiefest light without which we erre and by whom we may know how to moderate and direct our lives according to the will of God And therefore those that desire to obey God aright let them heare Christ let them come unto the light and let them learne the word other teachers may lead us aside but the word is a certaine guide and they doe well that attend thereunto i 2 Pet. 1.20 Thirdly this light and bright Sunne cleares the heavens and comforts the conscience the Sunne comforts all creatures in a manner and Christ is comfortable unto all his children the message of the rising of this bright morning Starre was newes of great joy k Luke 2.10 When Christ comes unto Zacheus he rejoyceth l Luke 19.6 when this light shined in Samaria there was great joy in that Citie m Acts 8.8 when the Eunuch was made partaker of Christ hee goes home rejoycing n Acts 8.39 When the Keeper of the prison was converted unto Christ he rejoyced exceedingly o Acts 16.34 Doe all rejoyce that are made partakers of Quest 5 Christ They doe Answ except onely those that are as yet infirme and weake that is First those that are not as yet sure of it Children have life long before they are apprehensive of it and the babes of Christ are made partakers of him before they certainly know it Secondly those that have weake eyes doe not rejoyce in the light of the Sunne so those whose affections are yet captivated with the love of sinne Iohn 3.19 or the love of the world 1. Iohn 2.15 doe not rejoyce in this light And therefore those who thinke they enjoy Christ and yet doe not rejoyce in the fruition of him must know that the reason is because either they love some sinne or the world too much Fourthly this light is profitable for us unto eternall life this is the end of all The Sunne renewes the earth after winter is past so after the winter of this life this light will renue our dayes by making us partakers of life everlasting And therefore whosoever are destitute of light are destitute of life whosoever are without Christ are without salvation Who are without Christ Quest 6 First Heathens and Infidels who are Answ 1 extra Ecclesiam both out of the visible and invisible Church Secondly Heretikes who hold tenets that Answ 2 overthrow fundamentall truths Thirdly ignorant persons who neither Answ 3 know the doctrine of faith repentance or obedience Fourthly prophane and wicked persons who Answ 4 either obey not at all or not with a true and sincere heart who either know their masters will and doe it not or may know their masters will but will not The reader perhaps will thinke it necessary that I should have shewne the meanes how this light may bee obtained which I had indeed set downe but that it followes more naturally in another place and therefore now I omit it in this VERS 17. Vers 17 From that time Iesus began to preach and to say Repent for the Kingdome of Heaven is at hand § 1. From that time That is after that Iohn was cast into prison Hence two questions are made Sect. 1 Quest 1 First why did not Christ begin sooner than thus to preach Answ 1 First some a Aretius say because God would have it so and we are not to enquire after any other reason Answ 2 Secondly some b Hierom. sup answer this Christ did in regard of his doctrine because the Gospell was to bee preached and published after the Law Now Iohn preached the Law and therefore Christ preacheth not so long as Iohn continues preaching but when hee is cast into prison and debarred from preaching then Christ beginnes But I rather think that Iohn preached the Gospell though not perfectly than the Law because our Saviour sayth of him that hee was the least in the kingdome of heaven c Matth. 11 11. that is in the Church of Christ in the New Testament and therefore if hee belonged to the Church of the Gospell it is most likely that hee preached the Gospell although not so clearly as now it is taught because Christ had not as then finished the worke of our redemption Answ 3 Thirdly this was done in respect of Iohn Baptist lest otherwise hee should have been thought rather Christs companion than his fore-runner if they had preached both together d Chrysos sup yea hence it was that John while hee had libertie onely preached and baptized but wrought no miracles e Ioh. 10.48 because hee would not bee thought to bee equall unto Christ but onely one that made way for him Answ 4 Fourthly this was done in respect of Christ lest that his preaching should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any witnesse f Chrysos sup as the Jews falsly sayd to him Thou bearest witnesse of thy selfe therefore thy testimony is nothing g Ioh. 8.13 that is thy testimony is of small worth if it bee confirmed onely by thy owne mouth But this calumniation Christ proves false Yee sent sayth hee unto Iohn and he bare witnesse of mee h Ioh. 5.33 yea Iohn plainly averres this Yee your selves beare me witnesse
into the Synagogue Answ 2 lest otherwise he should seeme to have fled the light or avoided the triall of what he taught or to have been ashamed of his Doctrine and those truthes which in his sermons he uttered Teaching Obser 2 us hereby that religion is openly to be professed and held forth thus Christ commands his Apostles what I tell you in darkenesse that speake you in light and what ye heare in the eare that preach ye upon the house top a Mat. 10.27 yea our Saviour being examined by Cajaphas answers I spake openly to the world I ever taught in the Synagogue and in the Temple whether the Iewes alwaies resort and in secret have I said nothing b Iohn 18.20 And therefore both by our Saviours precept and practise the word is not to bee preached in corners and unlawfull conventicles but publikely in the temple so long as the profession and preaching thereof is not persecuted truth blusheth not neither seeketh corners but religion is truth because Christ is truth c Iohn 14.6 yea againe hee feareth not man that truely feareth God d Iohn 12 42. and therefore those that are called by God unto the worke of the Ministerie must boldly preach the word of God not fearing the frowne or anger of any What may we thinke of the meetings and secret Quest 4 assemblies of the Anabaptists and Familists They are neither to be liked nor allowed of Answer for first truth seekes no corners as they doe and therefore their desire of secrecy and privacy doth argue falshood and errour in their opinions nocte latent mendae in the darke grosse faults are not perceived and therefore those that doe evill hate the light lest their evill should be made manifest whereas the truth refuseth not to be tryed by the light Secondly their love of private assemblies and contempt of publike doth at the best arâ—â—â— one of the worst vices and first sinnes that is pride they hereby preferring their owne tenets opinions doctrines assemblies yea persons before all others And therefore these as both proud and erronious we justly reject Obiect 1 The Fathers in time past had their private meetings and assemblies yea sometimes in desarts and in mountaines and in dens and caves of the earth Heb. 11.38 for which they are commended and rewarded by God verse 39. and therefore this practise is not to be thus taxed as proud and erroneous Answ 1 First the reason is not alike betweene them and these for this private meeting of the holy Saints and Martyrs was in the times of most bloody and cruell persecution when neither preachers nor professors escaped the fire and therefore like Elias that fled for his life they were inforced to hide themselves and privately to enjoy those comforts and discharge those duties and exercises of religion which they could not publikely be suffered to doe But the Anabaptists and Familists may enjoy the reading and preaching of the word and the benefits of Sacraments and the assemblies of the Saints and be made partakers of the prayers of the congregation and will not Obiect 2 But the Fathers in the primitive and former times had their private meetings when there was no persecution in those places wherein they lived and therefore this practise is warranted by antiquity Answ 1 First I might answer that the Ancient practise is not our president in all things but in this place I will not because this custome of theirs is worthy of imitation Answ 2 Secondly the Fathers in those first times and afterwards did desire a double comfort and solace viz. First the unity of the hearts of the faithfull and members of the true Church which they truely thought would soonest bee acquired and obtained by their mutuall prayers conversings and private societies Secondly which was the chiefe thing they desired the worship and service of God and delighted in those exercises of religion whereby God was glorified and served but they never neglected the publique worship or going to the publike places of worship when they might without danger of persecution which these Separatists doe neither did they hide or palliate their religion as these also doe who professe their religion onely in corners and obscurity Quest 5 He taught in their Synagogues Why doth Christ teach and preach in a corrupt Synagogue For as the Galileans were a mixt people so their religion and worship was mixed as was that of the Samaritans as is largely declared 2 King 17.32.34.41 where we read that they both worshipped God as the Levites taught them and served their Idols as their owne Priests taught them Because the place was dedicated unto God Answ and set a part for the reading of the law therefore Christ regards not what is outwardly amisse or their abuse of the place but useth it well according to its true institution Teaching us that wee must not abstaine from good and religious Obser 3 worship for some circumstances which are amisse Christ and his Apostles never refused that we reade off to goe into any Synagogue to preach though never so much abused by others yea the Apostles preach in Solomons porch a Acts 3.11 and 5.12 yea preach and pray by a rivers side Acts 16.13.14 yea in Athens Paul neither refuses to dispute in their Synagogues nor in the market place Acts 17.17 nor to preach upon Mars hit hill verse 22. And that because the true zeale of the preaching of the word and of the worship of God will not be quenched or hindred by small impediments no not by any that is not sinfull or prohibited either directly or by a necessary consequent Paul would rather have the word to be preached through strife and contention then not at all Phil. 1. yea rather then that should be letted Timothie is willed to be circumcised Quest 6 What shall we thinke of those that give over the preaching of the word forsake their high callings onely for ceremonies not onely Anabaptists and Separatists but divers others Answ I answer fiâ—st whatsoever is commanded by superiors which is evill and sinne in it selfe is not to be done thou must die rather for evill must not be done that good may come of it b Rom. 3.8 And therefore before thou give over thy calling thou must consider whether those things enjoyned be sinne or no Secondly if the things injoyned be not sinne but inconvenient then distinguish betweene him that commands it and thy selfe Judge not him for that belongs unto God but looke unto thine owne part and give not over the care of thy flocke or thy preaching for a garment or seeming inconvenience onely which is imposed upon thee by command Thirdly I judge no man but my selfe but let all those judge themselves that for these outward laudable and ancient â—â—ceremonies of our Church give over their callings whether they want true zeale or not or whether they more respect themselves then they doe the preaching of the word of God remembring
with love and delight therein II. Wee labouring now to find out all the reliques of sinne and pollution and to approve and allow of none but to condemne and relinquish all And therefore wee must examine these things whether our sinnes are hated our affections changed our lives purged and our conversations framed to the will of God Thirdly we may try the truth of our faith by the truth of our actions doe we all these things above mentioned out of a true heart not as hypocrites Answ 3 that desire to please men but in very deed because wee both love the Lord with our whole heart and also desire to obey him and delight in his service more then in the pleasures of sinne for a season CHAPTER V. Vers 1 VERS 1. And seeing the multitudes he went up into a Mountaine and when he was set his Disciples came unto him OUR Saviour in this Verse beginnes his Sermon upon the Mount which continues unto the end of the Seventh Chapter it is without question the best Sermon that ever was Preached and therefore I have inlarged my Meditations more upon it then upon any of the foure former Chapters or shall upon any of the following Chapters This Sermon containes most Divine and Heavenly lessons of instruction and direction for the ordering of the lives and conversations of all sorts of men so long as they continue in this life if they desire so to live here that they may live with their Christ for ever hereafter and therefore let not the Christian Reader who reads to learne grieve at the large handling of these three Chapters for the matter contained in them doth so aboundantly overflow the bankes of humane understanding that a man may see some thing but not any one man possibly perceive all the divine truths aimed at and taught therein Sect. 1 § 1. And seeing the multitude hee went up into a mountaine Quest Why did Christ go up to the Mount to preach the Gospel Answ 1 First that he might be the more quiet and the lesse disturbed by the people thus sometimes he goes into the desart Luke 4.42 and sometimes into a ship thrust off a little from the land Luke 5.3 that hee might not be troubled with the thronging of the rude multitude Answ 2 Secondly some say Chrysost imperf s hee went up into the mountaine that he might fulfill the prophecy and prediction of the Prophet Esaiah Chap. 40.9 who saith oh Zion that bringest good tidings get thee up into the high mountaines oh Ierusalem that bringest good tidings lift up thy voyce Answ 3 Thirdly some oper imperf s say that this was done Tropologically the mount signifies the Church and therefore hee ascends into the Mount to preach to teach us where the preaching of Christ is to bee sought to wit in the Church Answ 4 Fourthly some say hee went up into the Mountaine to preach that the multitude might not heare him but this is not so for hee taught them as well as his Disciples a followes afterwards Answ 5 Fiftly some say Christ goes us to the top of the Mount when he was to preach to shew that the preachers of the word of God ought to strive to climbe up to the top of vertue and religion and to be second to none in pietie a Carthus sup Sixtly some say Christ ascended that hee might pray Luke 6.12 he sate that hee might Answ 6 make choise of his Disciples Luke 6.13 he descended and stood that hee might teach the people Luke 6.17 b Muscul sup but Calvin thinks that Saint Luke in that 6. Chapter conjoynes together two histories of a divers time Seventhly Gualter sup shewes that there Answ 7 were foure causes why Christ went up into the Mountaine when he went about to preach to wit First that he might bee heard the better of all his auditors Secondly that hereby he might the more lively demonstrate unto us that hee taught sublime high and spirituall mysteries Thirdly that hee might answer to the type of the law in the Mount God gave the law with terrour Christ gave the Gospel with comfort Fourthly that hereby hee might teach us to lift up our hearts and to have our conversations in heaven our affections being set upon those things which are above Colos 3.2 Phil. 3.20 Ascendit ut turbas ad altiora trahat c Hier. s he ascends in person to the top of the mountaine that hee might teach the people to ascend in their affections from temporall to spirituall things § 2. And when he was set Why did Christ Sect. 2 sit while he preached unto the multitude Quest First some say that he might the better hide Answ 1 and conceale his Deitie he doth not stand and preach but sits because they were not able to take up comprehend or understand what hee should teach them in power as God d Hier. s Secondly some say Christ sate for the dignity Answ 2 of the Preacher they that were taught were but men but he which taught them was more he was God and Man and therefore he sits when he preacheth unto them e Aug. de S. D. in Monte. Thirdly the true reason thereof was this because Answ 3 it was the manner and custome to preach sitting thus elswhere Christ taught the People sitting Mat. 13.1.2 Mark 4.1 Luk. 5.3 Ioh. 8.2 and most plainely Luke 4.20 he reades a Chapter and then sits downe and preacheth So Mat. 26.55 Thus the Jewes were accustomed to sit and teach whence they were said to sit in Moses seat f Mat. 23.2 And after Christ the Apostles practised this same custome sitting and preaching g Acts 16.13 § 3. His Disciples came unto him Why did Sect. 3 the Disciples of Christ come unto him Quest 1 First some think these words are here inserted Answ 1 because he left the multitude that he might the more conveniently teach his Disciples h Aretius s But hee went not into the Mount that hee might be ridde of the common people but that all might heare him with the greater facility i Gualt s Ne opineris solis Discipulis loquutum sed et caeteris Wee must not thinke that Christ spake here onely to his Apostles but to the rest also sayth Chrysostome sup et Hom. 6. Answ 2 Secondly some thinke that the Disciples came unto Christ that they might bee assistant unto him or joynt associates with him in this office as it is said They shall sit with Christ at the day of Iudgement Mat 19.28 Luk. 22.30 Certainly The faithful shall judge the world 1 Cor. 6.2 But this is not the meaning of this place for the Apostles here were taught by Christ as well as the rest Answ 3 Thirdly the Disciples came unto Christ that they might be nearer unto him then the rest and that for two causes First that they might bee eare-witnesses of the truth which afterwards they were either to write or preach Bullinger s Secondly because
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
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
becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
13.10 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name Heb. 13.15 Thirdly because the Fathers did conjoyne the Sacrament with other holy exercises of Religion And therefore this is a palpable perverting of the truth to wrest this place to an expiatory sacrifice § 2. That thy Brother hath ought against Sect. 2 thee Obser Our Saviour in these words includes the reason why reconciliation is necessarie because God doth not tolerate dissensions amongst brethren Teaching us that by the bond of Christian piety we are all brethren Quest Why are all Christians to be esteemed and loved as brethren Answ 1 First because we are called unto this fraternitie If any bee called a brother saith the Apostle 1 Cor. 5.11 hence Christ is called the first borne amongst brethren Rom. 8.29 And therefore all the members of Christ are brethren and should so be prized and esteemed Answ 2 Secondly because it is necessary and that in many regards that all Christians should be beloved as brethren First hence we may know that we are translated from death unto life if wee love the bethren q 1 Iohn 3.14 Secondly hence wee know that we are borne of God if we love one another r 1 Iohn 4.7 Thirdly because he that hateth his brother is in darkenesse but he that loveth his brother abideth in the light and there is no occasion of stumbling in him ſ 1 Iohn 2.9.10 Fourthly he that loveth not his brother is not of God t 1 Iohn 3.10 Fiftly he that loveth not his brother loveth not Christ v 1 Iohn 5.1 for he that loveth Christ will love those that are his Sixtly hee that loveth not his brethren loveth not God and if any say hee loves God and not his brother he is a lyer u 1 Iohn 4.20 Answ 3 Thirdly wee are to esteeme and love all men as brethren because the consideration and remembrance of this relation will preserve us from many evills as for example First this will make us carefull not to offend them If meat saith the Apostle make my brother to offend I will eate no flesh till the world stands w 1 Cor. 8.13 and Rom. 14. Secondly this will make us carefull to speake the truth one to another Put away lying and speake every man truth with his neighbour for we are members that is brethren one of another x Ephes 4.25 Thirdly this would appease jarres and mitigate contentions and abate suites and going to law one with another Ye are brethren saith Moses to the two Jsraelites and therfore you must not fight Brother must not goe to law with Brother saith Saint Paul for that is unseemely 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren and note Schismatickes by that name for it is a terme which is proper to the Church of Christ and not to the Synagogue of Satan as wee may see Acts 10.23 and 11.1.12.29 But the new brotherhood of the Separatists excepted against Canon 9. I speake not nor allow not off Sect. 3 § 3. Have ought against thee Quest 1 What is the meaning of these words Answ If thou hast injured thy brother at all if thou hast called him Racha or foole or beene angry with him if thou hast wronged him in the least kinde confesse thy offence and bee reconciled unto him Quest 2 Why must we be thus carefull to abstaine from all wronging of our neighbours and to satisfie the least injury done unto them Answ 1 First because God is the avenger of all injuries and wrongs and therefore out of our feare unto him we should avoide all doing of wrong and be ready to satisfie for that which we have done Levit. 25.17 Secondly charity beginnes at home and Answ 2 therefore we should doe to others as wee would they should doe unto us and bee as carefull of wronging of others as we would have others of injuring us Thirdly it is the nature of Charity to doe no Answ 3 evill at all Rom. 13.10 neither to thinke evill 1 Cor. 13.5 and therefore where there is true brotherly love there will be a true care to keepe the bound of charity entire and to make up all breaches which occasionally may be made Must we satisfie our brother if hee know not the Quest 3 injurie or wrong done unto him Yes Answ But against this it may be objected If our Obiect 2 brother be ignorant of the wrong which is done unto him then we shall hurt him more by satisfying him for so he will be more provoked and incensed when he knowes what hath been done and by whom First if there were onely in thee a purpose of Answ 1 mischief towards thy brother or that thou wert onely angry with him in thy heart then thou mayest conceale it because the revealing of it may provoke him and exasperate him more against thee Secondly if thy brother be truely injured and Answ 2 wronged in deede or word it is necessary that thou shouldest make satisfaction although hee neither before knew that hee was endangered nor that he was harmed by thee lest that the Judge deliver thee to the officer and thou bee cast into prison What must the party offended doe if the offender Quest 4 will not make satisfaction or come and seeke reconciliation First Augustine here answers Answ 1 non est opus ad illum pergere there is no neede that the offended should goe unto the offender non veniam postulabis sed dimittes for it is enough for him to forgive the offence committed against him and this is his duty to doe he neede not goe to desire love and reconciliation Of this opinion in a manner is Hierome Secondly Chrysostome answers that our Saviour Answ 2 speakes here also to the party wronged that hee must seeke to bee reconciled if hee that hath done the wrong will not Why must he that is injured seeke amity and Quest 5 reconciliation at his hand who hath done the wrong First because thus wee imitate Christ who Answ 1 seekes first unto us We have greevously and gracelesly offended our Christ and yet hee is graciously pleased to seeke for reconciliation We in Christs stead desire you to be reconciled unto God 2 Cor. 5.19 Secondly because otherwise it is an argument Answ 2 that there is anger yet remaining in the heart of the offended towards the offender if he will not seeke for peace and ensue after it Thirdly without this there can be in the Answ 3 person injured no love unto the soule of the injurious partie The offended Christian should thus consult with himselfe He that doth wrong and will not acknowledge it yea satisfie for it and bee reconciled unto him whom he hath abused shall bee delivered unto the Judge and from him by the officers cast into Prison from whence there is no redemption But my brother hath injured
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and principâ—les of Answ 2 Catechisme are certaine truthes and â—â—e rudiments because they are agreeable unto the holy Scriptures Thirdly but yet the grounds and principles Answ 3 of Catechisme are not fit foundations of our faith because then the holy Scriptures should be judged by them Cujus contrarium est verum that is the principles and grounds of Catechisme are to bee judged by the Scriptures not the word by them Fourthly wee say therefore that there is no Answ 4 undoubted analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it selfe to bee beleeved but onely the harmony of the sacred Scriptures in themselves Fiftly two things are here therefore to be observed Answ 5 viz. First the true expositor of Scripture is Scripture onely for the understanding hereof take notice of foure Interpreters namely I. The opinion of some one private man this is not much to be regarded II. The judgement of the Moderne Church this is venerable but is to be assented unto no further then the Scripture will allow for the Church was once an Artian yea the East Churches and Popish Church are in many things false and erroneous III. There is the consent of Antiquitie this is much to bee reverenced but yet with some reservations and cautions because all things were not revealed at once IV. The exposition and consent of other places in Scripture Secondly we must not so ground any opinion Rule 2 upon one place of Scripture that wee overthrow another for that is no true sense of Sripture which doth make any sentence in Scripture false Secondly attend diligently to the scope of the Holy Ghost that thou extend and stretch the place no further then was meant by him In this rule many things are carefully to bee attended unto namely First whether is the place Allegoricall or literall For I. to wring Allegories out of plaine and cleare truthes is both ridiculous and impious and instead of that sincere milke which is therein truely contained for our nourishment is presented unto us the unwholsome blood of mans perverting braine This is the fault of the Origenistes and Anabaptists II. If the place bee literall then let the exposition thereof accord with the analogie of faith and seeke not for Allegories III. To exact a literall exposition or interpretation of every place is full of danger yea more perillous then the former For if the place bee Literall then he who expounds it Allegorically doth onely loose the true sense and overthrow the germane and genuine meaning of the words but not establish untruthes As for example we reade in Genesis that when Abraham was old and it ceased to bee with Sarah after the manner of women that unto them was borne Isaac Origen expounds this thus By Abraham is meant a Wiseman and by Sarah Vertue to whom is borne Isacke that is pleasure when it ceased to be with her after the manner of women that is when all carnall affections
not sufficient to teach the truth in some things except we doe it in all Answ 1 First because the truth is but one and therefore the whole truth is to bee knowne As in obedience the whole law is to be performed or else wee are guiltie of the breach of all the Commandements r Iam. 2.10 So the Catholike faith is to bee kept whole and undefiâ—ed or wee cannot bee saved Athanasius in his Creede And therefore the whole truth and doctrine of religion should bee taught Hence Moses is commended because hee spake unto the children of Israel according to all that the Lord had given him in Commandement to say unto them Å¿ Deut. 1.3 And so Paul appeales unto the people that they know how that hee kept backe nothing from them But taught unto them all the will of the Lord. t Act. 20.26 Secondly truth should not be mingled with Answ 2 falshood or lying for they are like the Jron and the Clay that will not cleave together Daniel 2 43. And therefore saith Saint Paul I speake the truth in the Lord I lye not Rom. 9.1 Because all Ministers should bee carefull to avoide all lying and teach nothing but the truth and the whole truth unto their people Thirdly because it is the subtletic and the Answ 3 craft of the Divell to hide and conceale lyes under some truthes Thus Sathan by keeping backe part of the truth would have perswaded Christ that hee might lawfully have cast himselfe from the top of the Pinacle u Matth. 4 6. Thus the Pharisees say Christ blasphemes because hee makes himselfe equall with God v Ioh. 10.33 and undertakes to forgive sinnes which none but God can doe w Mar. 2.7 hiding untruthes under veritie Christ being God as well as man and therefore might pardon sinnes and without robbing of God make himselfe equall with him And therefore if we desire not to erre we must labour to know the whole truth of God in things necessarie unto salvation Quest 3 Is every truth profitable to be taught Answ 1 First oftentimes some truthes are lesse profitably taught in things De facto Answ 2 Secondly in hard and difficult things the teaching of the truth is sometimes lesse profitable and therefore those things which are more hardly understood should bee more rarely taught Yea hence Saint Paul would not have the Romans to receive him who was weake in faith unto doubtfull disputations Romans 14.1 Answ 3 Thirdly there are many nice and curious questions which being not necessarie unto salvation are lesse profitable to be taught Answ 4 Fourthly but those fundamentall truthes which are necessarie to bee knowne and beleeved and practised are profitable for us and those must bee taught one after another that so wee may adde line unto line and precept unto precept getting now a little and then a little untill we come to the perfect measure of perfect men in Jesus Christ Secondly Christ reproves and blames the Scribes and Pharisees because they taxe the more grosse sinnes but see not the inferiour Quest 4 Whence comes it that the carnall man can condemne the greater and more criminall sinnes of the world and land as the corrupt Scribes and Pharisees doe here Answ 1 First because the light of nature teacheth this for those things which the Law of God forbids as sinne the law of nature condemnes as vice Answ 2 Secondly the very tradition of Religion and practise of Morall honestie amongst men teacheth them to condemne grosse and enormious sinnes Answ 3 Thirdly the frequent and daily preaching of the Word in these places doth disswade us from sensible sinnes and teacheth us to condemn outward evill actions Quest 5 Why doth not the naturall and carnall man condemne internall sinnes as well as outward for the Word teacheth and discovereth those as well as the other Answ Because spirituall things are spiritually discerned and the naturall man cannot understand them 1 Cor. 2.14 15. Yee have that unction of the Holy Ghost therefore you know all things saith the Apostle 1 Iohn 2.20 27. as if he would say untill we be endued with grace from above wee cannot know or be truely convinced of our true and spirituall duty unto God Quest 6 What outward duties may a meere carnall man performe Answ 1 First hee may be an honest man many Philosophers were very honest men and yet but naturall men Answ 2 Secondly hee may heare the Word of God as Herod did and many doe daily Answ 3 Thirdly hee may heare the Word of God with joy as did Herod and the stony ground who brought forth a blade that is expressed some shewes of delight in the hearing thereof either externall or internall Fourthly he may confesse and acknowledge his sinnes as did Caine and Saul Fifthly he may humble himselfe as did Ahab Answ 4 who although a King yet sits in sack-cloth Answ 5 and ashes when God threatens him Sixthly he may make some satisfaction and Answ 6 restitution as did Iudas who brought backe the peeces of silver againe Seventhly he may reforme himselfe and life Answ 7 in some things as did Ioas for a time and Iehu and Herod who did many things Eightly hee may have some generall gifts of Answ 8 the Spirit as of prophecie with Balaam or of miracles with divers Mat. 7.22 Ninthly he may joyne himselfe to the societie Answ 9 of the professors of the Gospel thus did Simon Magus Acts 8.13 and Nicholas Acts 6.5 and Rev. 2.6 and many who at length left them 1 John 2.19 If the naturall mans estate be thus deplorable Quest 7 how may he be truely humbled in and under it for for the most part they are as fearelesse and hopefull as the best True it is that the naturall civill Answ morall honest man is so well conceited of himselfe for the most part that hee will not suffer himselfe to be checked or reproved and therefore that hee may learne to be humble and lowly in his owne eyes and labour to come out of his miserable blinde and corrupt condition let him carefully marke and observe these five things First the multitude of his sinnes let him here summe up 1. His usuall and daily offences which he commits and yet thinkes not of at all 2. His idle and vaine words yea his obscene and blasphemous speeches 3. The eruptions of his affections and passions which are sometimes transported with anger pride revenge covetousnesse and wantonnesse 4. His unknowne sinnes which are therefore unknowne because he doth not observe and marke his actions and therefore unknowne sinnes because as yet hee thinkes them lawfull not knowing them to bee prohibited by God Secondly let him consider his great neglect of good workes and duties as 1. how many duties he hath omitted and left undone both towards God his Countrey the Church the poore his parents kindred children and servants 2. How weakly and unworthily he performes those duties which he doth how farre short they come of
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
were ordained by Christ to be with him and to goe to preach Mark 3.13 14. Answ 4 Fourthly therfore it was before they were actually sent to preach and work Miracles of which sending this Text speaks as also Mar. 6.7 Because it is here said primus Petrus The first Peter the Papists collect though falsly That Peter was the Prince of the Apostles and that he was Primate of them and had preheminence above them And they object for the proofe of Peters preheminence many things namely Object 1 First Peter was the first that confessed and acknowledged Christ to be God therefore he is the Prince of the Apostles Answ Both Antecedent and Consequent are false or uncertainly true The whole Argument stands thus He that first confessed and acknowledged Christ to be God is the chiefe of the Apostles But Peter first confessed and acknowledged Christ to be God Therefore Peter is the chiefe of the Apostles The first proposition they prove not either because it is too hard to doe or else because to prove the truth thereof is to overthrow the second Proposition which they fight mainly for The 2d proposition is false That Peter was the first who acknowledged Christ to be God For First he was acknowledged by Iohn Baptist Behold the Lambe of God Ioh. 1.36 Secondly he was acknowledged by Andrew We have found the Messias the Christ Ioh. 1.41 Thirdly he was acknowledged by Philip before any confession from Peter that we reade of We have found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth Ioh. 1.45 Fourthly he was most plainly acknowledged by Nathaniel Rabbi Thou art the Son of God thou art the King of Israel Ioh. 1.49 And therefore if the Major of this Argument be true then the Minor is false and if the Major be false then the Minor follows not from it but is plain Non-sense For if he who first acknowledged Christ to be God be the chiefe of the Apostles then Iohn Baptist or Andrew or Philip or Nathaniel are rather than Peter Now if this Major be false That he that first confessed and acknowledged Christ to be God is the chiefe of the Apostles then this is true That he that first confessed Christ to be God is not the chiefe of the Apostles to which adde their Minor and the Conclusion will be this Therefore Peter is not the chiefe of the Apostles Fiftly Peters confession is made in the name of all the Apostles or the rest of the Apostles did confesse together with Peter Christ his Deity as appeares by the Plurall number We beleeve and are sure that thou art that Christ the Son of the living God Ioh. 6.69 If we consult with Cyprian Hilary and Beda concerning Nathaniel they will tell us Eum agnovisse Christi divinitatem That he acknowledged Christs Deity If we aske Augustine and Primasius what they thinke of him they will tell us Confessionem eandâ—m quam Petrus diu posteà professus That his confession of Christ was the same with that which was made by Peter long after See Fulke against Rhem. S. Mat. 16.18 Sixtly I might take the Papists first Proposition and from thence by adding and proving this second That the devils confessed Christ before Peter deduce a horrible and impious Conclusion but I forbeare it Secondly they object againe Peter is called Cephas Object 2 as much as if a Man should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head or a Head Therefore he is the Prince and Primate of all the Apostles This is too great audaciousnesse and presumption in divine things Answer to make quidlibet e quolibet any thing of any thing to prove any Tenet by any Text but it is here inexcusable to wrest that which the holy Ghost hath expounded and to call that a Head which he cals a Stone Ioh. 1.42 and to make that a Greeke word which is a Chaldean Thirdly they object againe He is called Peter Object 3 and that not in the beginning of his calling but when the twelve Apostles were ordained to be sent abroad to preach Mat. 5.1 and Mar. 3.13 First it is uncertain when he tooke this name Answ 1 of Peter But perhaps I. It was included under Cephas which was given him Ioh. 1.42 Because the one signifies a Stone and the other a Rocke Or II. Perhaps this name was imposed upon him when he was called with his Brother Andrew to be a Disciple of Christ Mat. 4.18 Or III. Perhaps afterwards when he made his confession of Christ Mat. 16.18 IV. But I care not to grant what they desire viz. That this name Peter was given unto him when the Apostles were ordained because it may seeme so from Luke 6.13 14. where it is said that Iesus chose twelve whom he called Apostles Simon whom he also named Peter c. Secondly he was then called Peter Ad distinguendum Answ 2 ab altero Simone Chanani Hier. s that he might be distinguished from the other Simon the Canaanite Thirdly there is a difference betweene Peter Answ 3 derivatively and Petram a Rocke because Petra either signifies Christ 1 Cor. 10. or Peters confession as many of the Fathers expounded it Fourthly if Peter be not the Rocke it selfe as Answ 4 I hope they will not say but onely built upon the true Rocke Jesus Christ then he is no more than are all the other Apostles yea all the faithfull for they are built upon Christ Rev. 21.14 Ephes 2.20 and 1 Pet. 2.5 c. Fourthly Maldonat objects here That Iudas is Object 4 named last of all the twelve And why onely because he was worst of all and most unworthy And therefore Peter was named first because he was the best of all and most worthy First it is no plausible arguing from a Traytor Answ 1 to a Primate or Prince Secondly grant it that Iudas was the most unworthy Answ 2 and Peter the most worthy in regard of age or eloquence or a grace in ready speaking or the like yet this is nothing to the purpose because we speake not of intrinsicall dignity and worthinesse or eminencie of parts but of authority and power Answ 3 Thirdly the Antecedent is false if Chrysostom be to be beleeved before Maldonat for he saith That Iudas is not named last of all for his wickednesse but perhaps because he was last called of all the Apostles or because Christ placed him so and that neither in regard of dignity or power but of order For it is requisite and necessary in all troups or multitudes that there should be a first and last Object 5 Fiftly they object But it is said Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First in this verse this is the objection of Bellarmine lib. 1. de Pontif. cap. 18. and of Stapleton s Peter is named first and that by all the Evangelists who although both Marke and Luke vary from Matthew in the placing of some of the rest yet all three name Peter first whereby it is
offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garbâ— according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confessionâ—m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
Phil. 2.2 and 3.15.16 II. At least in heart and this Christ desires and prayes for Iohn 17.11.21 and 2 Cor. 13.11 This I confesse will hardly be without the former Phil. 1.27 for wee see that difference in opinion doth disioynt often times hearts once loving and that few are truely intimate except those of the same opinion and sect III. Wee must labour after union in society according to the example of the Faithfull of whom the Scripture witnesseth ever and anon that they were gathered together Act. 1.14 and 2.1 44.4 6. And then IV. There will be an union of our prayers For those who are one in opinion one in heart and one in society will undoubtedly pray one for another Act. 4.24 Quest 9 What are the effects of a zealous and good profession of Religion The hatred and opposition of the world Answer First true and holy profession doth make a man odious unto the world as appeares I. From these places Iohn 15.19 and verse 21.22 of this Chapter where the world is said to hate Christ and his Apostles and all that by a holy profession follow Christ II. From these following particulars namely First Religion naturally is odious to nature and therefore also the religious Secondly Religion doth condemn reprove the world and therefore the world which cannot endure reproofe hates religion and the professors thereof by whom she is reproved The world saith Christ hateth me because I testifie of it that the workes thereof are wicked Iohn 7.7 Thirdly the zealous Professors of Religion are culled out of the world and separated from it and therefore they are hated by it Because saith Christ to his Apostles Yee are not of the world but I have chosen you out of the world therefore the world hateth you Iohn 15.19 Let not then the Professors of the truth expect the love of the world but arme themselves against the hatred thereof Mat. 16.24 Secondly Profession of Religion breeds and begets warre with the world or Christian Profession doth not give peace with the world but rather a sword verse 21.22 of this Chapter For I. The wicked worldlings require silence and forbid all checks or reproofes they would doe evill but they would not heare of it If Iohn Baptists tongue reprove Herod then Herods tongue commands the Baptists head to bee hewen off Marke 6.24 II. The world desires applause and praise she would doe evill and yet desires to bee commended and extolled and flattered though falsely Yea III. The world desires besides these practise with them in their wickednesse Prov. 1. and Psalme 50. worldlings would not only have the tongues of Professors tied and their mouthes stopped from reproving of them but rather their mouthes open to commend them in their wickednesse but also they desire that Professors would not be so holy as they are but communicate with them in their sinnes and wicked practices Now these things are not to be done neither these requests to be granted Because the Spirit of God will not suffer nor permit that either First the glory of God should be prophaned Act. 17.16 Or Secondly that the Law of God should be violated and broken Or Thirdly that the truth should be suppressed or oppressed by a false religion Or Fourthly that the brethren or members of Christ should be injured either by errour or seducements or oppression or the like And therefore in these things the professours of Religion interposing themselves they must expect affliction and persecution c Mat. 16.24 Hebr. 12.8 Are all they hypocrites and false professours Quest 9 that dare not alwayes boldly professe Christ and Religion There will alwaies be some of the bretheren Answ 1 that dare not publikely professe Christ There were Seven Thousand in Israell which had not served Baal and yet the Prophet could not see them 1. King 19.18 and so Rom. 11.4 In the Church there are some who are but Children and newly borne Hebr. 5.13 Some who by nature are timorous and fearefull and some who are sluggish and lazie Quest 11 To whom may this be applyed Answ 1 First to men and strong professours of Religion For I. When they see this they must learn not to despise them for it for although they bee timorous and weake Babes yet they are bretheren and so called by S. Paul Philip. 1.24 Yea II. When they see this they must learne constantly and boldly to professe Christ that so they may winne and encourage them by their example unto the same confidence and resolution Iames 5.20 And then they shall shine as the Sunne in the firmament Daniel 12.3 Answ 2 Secondly this may be applied to infants and weake professours who must remember I. That hereby they are an offence unto their brethren Math. 16.23 And II. That they dishonour God by their fearefullnesse and faintnesse And III. That hereby they distrust both the love and power of Christ as though hee could neither free them from affliction nor preserve them from it And IV. That by this their timorousnesse they provoke God to anger who can inflict as great yea greater and more heavie torments upon them then persecutors can We reade of one Wolsey who being in prison at Ely in Queen Maries time amongst other of his friends to whom he had distributed some moneyes he sent 6 s. 8 d. to one Richard Denton a Smith who lived at Well in Cambridge-shire with this message that hee marvailed that he tarried so long behind him seeing he was the first that did deliver him the booke of Scripture into his hands and told him that it was the truth and therefore hee desired him that he would make hast after him as fast as he could Thomas Hodilo to whom the monye was given and by whom the message was sent delivered both the money and message and received this answer from Denton I confesse it is true but alas I cannot burne Now marke how hee that could not burne for the cause of Christ was afterward burned against his will when Christ had given peace to his Church For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill his house was set on fire and while he went in to save his goods he lost his life and hee who durst not burne for his God did burne for and with his gold d Fox Martyr s 1716 calce And therefore all professors should feare to faint in Christs cause V. Weake Professours must remember that it behoves them to grow up from Children to men of ripe yeares and not to bee alwayes babes Hebr. 6.1 Iosh 23. c. Hebr. 13.5 And thus much for the first observation Secondly outward profession alone is not sufficient unto salvation or it is not enough for a man publikely to professe Religion or confesse Christ Sathan himselfe gives unto Christ outward worship Mark 5.6 and our Saviour himselfe telleth us That not every one that saith unto him Lord Lord shall be saved Math. 7.21 Man chooseth not an
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
forsake Religion shall bee rejected or forsaken by Christ at the last Math. 7. 23. and 25.12 Luke 19.27 and 2 Timothy 2.12 Verse 34 35 36. VERS 34 35 36. Thinke not that I am come to send peace on earth I came not to send peace but a sword For I am come to set a man at variance against his father and the daughter against the mother and the daughter in law against her mother in law And a mans foes shall be they of his owne houshold Sect. 1 § 1. I came not to send peace but a sword I came not to send peace that is an agreement and concord in evill such an evill peace as cannot stand with true Religion and a good conscience but the sword Quest 1 What is meant here by the Sword Answ 1 First some understand here a sword sent unto those who despise the Gospel because this place is borrowed from Mich. 7.6 where he speaks of wicked men who shall slay one another as the Moabites did Iudg. 7.22 And Ephraim and Manasses Esa 9.21 Or as Luke 19.27 But I doe not conceive this to be the meaning of this place Answ 2 Secondly some by this Sword understand the Gospel Chrysost imperf Revel 1.16 And that for these reasons to wit I. Because it wounds cuts and penetrates unto the hidden man of the heart Luke 2.35 Hebr. 4.14 II. Because it overcomes sin and Satan Ephes 6.17 III. Because it provokes the enemies of God and goodnesse unto anger Exod. 5.21 IV. Because it destroyes the enemies of the truth Rev. 2.16 and 19.15 Answ 3 Thirdly some by Sword understand the division which shall be amongst men by meanes of the doctrine of the Gospel Perkins Answ 4 Fourthly by Sword are meant afflictions which the Apostles must suffer from wicked hearers of the Word and the dissensions which shall be amongst hearers themselves Luke 12.51 Now our Saviour cals these a Sword that thus he may admonish us of a Christian warfare Observ Whence we may learn That our life or a Christian life is but a warfare Iob 1.7 Heb. 13.13 Quest 2 Whence is it that a Christian mans life is a warfare Answ 1 First it comes hence because they are odious unto Satan he knows that they are mortall enemies unto him yea those who shall confound and overthrow him and therefore be bruiseth their hâ—ele Gen. 3.15 and he raiseth up tumults against them Acts 19. Answ 2 Secondly the righteous are odious unto the world who hate Christ and all true Christians Ioh. 14. And hence their life is but a warfare Religion and the Word of God I. Condemns sin and the wayes of the world II. The gaines which come by oppression craft deceit and the like And III. The delights honours and vanities of the world And IV. The wisdome of the world it selfe counting it but foolishnesse And hence the world holds war with all those who adhere to the Word Answ 3 Thirdly the godly cannot endure the wickednesse of the world from whence it comes that the world wars with them The moderation and humility of the Saints often suffers much and makes them live peaceably with all Rom. 12.18 and hide and conceale a multitude of sins 1 Pet. 4.8 But when the Word comes and doth I. Detect impiety and the wickednesse of the world And II. Commands the faithfull to reprove the works of darknesse and to have no fellowship with them Ephes 5.11 13. Then the godly shew their dislike and worldlings hate them for that dislike True zeale respects none but God and his glory and therefore when he is dishonoured the righteous cannot hold their peace neither are carefull to please men Gal. 1.12 And therefore the world holds war with them How manifold is our Christian and spirituall Quest 3 warfare Two fold namely First Internall Answ when a man wars against his owne inbred lusts concupiscence and corruption this war we reade of 2 Cor. 10.3 c. Ephes 6.11 and 1 Pet. 2.11 but this we speake not of in this place Secondly Externall when a man suffers afflictions and persecution for Christ and this is here spoken of and also mentioned in these places viz. 1 Corinth 15.31 c. and 2 Cor. 11.23 c. Philip. 1.29 and 1 Tim. 1.18 and 6.12 and 2 Tim. 2.3 How may we know whether we be Souldiers or not Examine seriously these foure things namely First whether dost thou oppose Satan sin the flesh and thy selfe that is withstandest all the devils temptations and sins provocations and thy owne inbred corruptions and daily insultings Secondly whether dost thou oppose the world and honour and riches and peace and whatsoever else doth war against thy soule Thirdly whether dost thou fight at thy owne charges or goest a warfare at the Lords 1 Cor. 9.7 For the Lord doth I. Prepare his Souldiers by illumination and knowledge Hebr. 10.32 And then II. Arme them with Christian and spirituall weapons Ephes 6.14 And III. Support and strengthen them in the day of battell Psal 34.7 Luke 2.13 Fourthly hast thou put off all love of the world and wordly care for no man that goes on warfare entangleth himselfe with the affaires of this world 2 Tim. 2.4 § 2. For I am come to set a man at variance with Sect. 2 his Father c. What is the meaning of this verse Quest 1 First some understand this of wicked men as Answ 1 though our Saviour would say where the Gospel is despised there the obligations and tyes of nature are of no force Ier. 9.4 Mich. 7.5 6. Whence we may observe Observ That God will send domesticall dissensions amongst and unto those who contemne and despise the preaching of his Word Esa 57.21 Examples hereof we have in Senacherib Esa 57. Rehoboam 2 King 12. and Baasha 1 King 16. For it is just with God that I. Those who despise God their Father should be despised by their children servants and families And II. That those who despise the Truth should be deceived by errours 2 Thes 2.11 Quest 2 Is God the Author of this doth he send dissensions and lying and evill Spirits amongst us Answ Noâ— for first there are in us evill habits which would continually produce these acts if God did not curbe and restraine them by a preventing grace But secondly God being provoked he doth take away this bridle and restraint and breaks the stay and staffe wherupon we leane And therefore where Religion is despised there domesticall jars are to be expected For I. God doth direct and blesse those who feare him And II. Religion doth teach children and servants to obey and love their superiours And therefore they who disobey the Lord and despise Religion doe break the onely bonds that unite and knit families and housholds together Quest 3 Why are there dissensions and broyles and jars in privat and particular families or whence comes it Answ 1 First it comes hence because there is no Religion in that house Or Answ 2 Secondly because there
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are negligâ—nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch diâ—igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim.
Church and not the Scribes and Pharisees as Bellarmine himself confesseth Tom. 1. 1272. B. Quest 6 Can there be a Visible Church of Christ ad intra without a visible ad extra Answ The Visibility of the Church of Christ may be in two or three for although the whole Synagogue of the Jewes should have failed yet the Church should not have fallen because besides that people there were Melchisedech Iob Cornelius the Centurion and the Eunuch as is confessed by Bellarmine himself de Eccles milit li. 3. Cap. 16. Sect. Ad Tertium Yea at the time of Christs death when the Apostles failed and shrunk away for fear the profession of the faith and truth remained in the Blessed Virgin only August Epist 48. Quest 7 What is meant here by the Church of Christ or what doth our Saviour mean by this word Church Answ 1 First it signifies sometimes the place which is set apart and consecrated for the service of God and the celebration of Prayer Preaching and the Sacraments but not so here Answ 2 Secondly sometimes it is taken for some particular and nationall Church but neither so here Answ 3 Thirdly sometimes for that part of the Church which is Triumphant in Heaven Answ 4 Fourthly sometimes for all those who professe the name of Christ and who are called Christians But it is not taken in this sense here by our Saviour Answ 5 Fifthly sometimes for a particular assembly of Christians The Church which is in thy house salute Answ 6 Sixthly sometimes Church is taken for that part therof which is Militant or for all the faithfull flock of Christ And thus it is principally taken in this place By what markes or signes may this Church of Christ be knowne Quest 8 The markes of the true Church are these viz. First the word of God as it is revealed Answ and commended unto us by Christ and this is the chiefe and principall marke because it is given for the rule of the Church and is that whereby the Church is begotten and unto which she must cleave constantly and immovably Reade for the confirming of this note Matth. 7.24 and 10.7 and 13.23 and 17.5 and 28.20 Marke 13.10 and 16.15 Luke 24.47 Now by these and the likâ— places it is evident that the pure word of God not adulterated with the traditions and inventions of men is a notable marke of the Church of Christ Secondly a true and lawfull use of the Sacraments and Keyes according to the institution of Christ Matth. 28.19 Baptize them in the name of the Father Sonne and Holy Ghost Luke 22. Doe this in remembrance of me Iohn 20. Whose sinnes yee remit they are remitted c. Thirdly confession of the truth constancie and perseverance in the profession thereof and purity of life and conversation Matth. 5.16 10.32 So Peter in the â—ame of the other Apostles having confâ—ssed Christ to be the Son of the living God he in this verse presently addes Vpon this Rocke will I build my Church Fourthly obedience to the Ministerie in those things which Christ hath taught and ordained as Luke 10. Hee that heares not you heares not me c. Iohn 8. Hee that is of God heares Gods word And Matth. 10.14 15. § 6. And the gates of hell shall not prevaile against Sect. 6 it What is here meant by the gates of hell First for answer hereunto we must observe Quest that amongst the Jewes there was a greater Answ 1 Consistory and a lesser which differed in divers things and amongst the rest in place For I. The greater Consistory sate only at Ierusalem within the Court of the Temple in a certaine house called Lischath hagazith The paved Chamber because of the cuâ—ious cut stones wherwith it was paved by the Greekes it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pavement as Iohn 19.13 Pilate sate downe in the judgement seat in a place called the pavement II. The lesser Consistory sate in the gates of the Cities Now because the gates of the Citie are the strength thereof and in their gates their Iudges sate therefore it is said here The gates of hell shall not prevaile against it that is neither the strength nor policie of Satan Iewish Antiq. Godwyn pag. 234. Secondly our Saviour saith That the gates of Answ 2 hell shall not prevaile against this faith this Rock and those who confesse Christ with as good a faith as Peter did and the Metaphor is taken from the gates wherein the Jewes and Gentiles exercised their judgements as appeareth by Moses Gen. 22.17 and Iob 32.21 And because wicked Judges did there give false sentences as absolving the offenders and condemning the innocents therefore false judgement and tyrannicall Iudges and injurious Magistrates are called hell gates that is the gates of death or the judgement seats of death Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell may be translated the gates of death or the gates of the grave The gates of Hades saith Christ shall not prevaile against or overcome the Church nor utterly destroy the faithfull neither at length have the victory for they may kill the bodies but they cannot hurt or touch the soules Now these gates are false Iudges malicious Magistrates and cruell Tyrants which sitting in judgement condemne the innocents and justifie the Malefactors and consequently may injure and wrong the bodies of the righteous but not their soules at all Peter not at Rome pag. 33. Answ 3 Thirdly by the gates of hell some understand vices sinnes and the corruptions of mans nature which shall neither raigne in their mortall bodies nor finally or totally prevaile against them Origen Ambros s It is questioned betweene us and Rome whether the Church of Rome may erre or not and wee affirme that it may that is any particular Church or visible Congregation and confirme it thus Argu ∣ ment 1 If any Christian Church hath this infallibility of judging so that it cannot erre then it must have it from some divine promise But there is no such thing promised to any Church Therefore no Church is exempt from errour If this place bee objected as it is by the Papists That Christ hath promised Object that the gates of hell shall not prevaile agaâ—nst his Church We answer First Christ speakes not here of any particular Answ or nationall Church and consequently not of the Church of Rome Sect. 7 § 7. And I will give to thee the keyes of the kingdome of heaven Mason de Min. Ang. l. â— cap 3. The Papists to prove the absolute and boundlesse power of the Pope alleage this place To thee will I give the keyes of heaven Marke say they Christ did not promise unto Saint Peter Clavem one key but Claves two keyes to wit First Scientiae the keyes of knowledge and with this key hee doth open the doore of the Scripture absolving all mysteries and resolving all controversies Secondly Potestatis the Key of power and with this Key he doth open the
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
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
limited the words As I. Stella in hunc locum saith They sit in Moses Chaire Cum bona docebant c. when they taught good things such as Moses prescribed II. Iansenius Concord in Matth. 23.2 Cap. 120. saith Non est illis obediendum c. They must not be obeyed when they teach any thing contrary to that Chaire III. Emanuel Sa in hunc locum saith Non tenemur hoc loco c. This place bindeth us not to obey them if they teach that which is evill for that is to teach against the Chaire IV. Maldonate in locum saith de doctrina legis et Mosis loquitur He speaketh onely of the Doctrine of the Law and of Moses V. Carthusian in hunc locum saith Hoc non est absolutè et universalitèr intelligendum c. When our Saviour saith Doe whatsoever they bid you we must not understand it universally and absolutely but of their lessons and doctrines which are not contrary to the Law of Moses VI. Erasmus s Matth. 23.3 saith Cathedrâ Mosis c. Christ did not understand by Moses chaire the doctrine of the Priests but the Law of Moses neither were they to be obeyed further then they taught according to that Law VII Ferus Lib. 3. in Matth. 23. saith Praeceptum Christi quaecunque dixerius vobis servate et facite ctc. That CHRISTS Commandement Observe and doe whatsoever they bid you bound them not to observe all the Decrees of the Pharisees but so farre forth as they agreed with the Law c. VIII Let the Reader if he desires more Expositors read Gloss in Matth. 23.2 and Nicol. Gorr ibid. and Ariat Montan. elucid ibid. Aquinas 2. 2. qu. 104. Artic. 5. et August Tract 46. in Iohan. Where he shall heare them with one mouth and mind say Sedere super cathedram Mosis c. To sit in Moses chaire is to teach according to the Doctrine and rule of Moses Law and to command things agreeable thereunto that is to say true doctrine and the same that Moses taught wherein onely they might be followed and no further Secondly because if the Pharisees be not to be heard beleeved and obeyed in all things but in some onely then of necessity we must have another rule whereby we may be directed in our hearing for else how can we tell wherein we must follow our teachers and wherein we must not And therefore there must be a Judge in Religion and the matters of faith above the interpretation of the Prelates of the Church Thirdly the Pharisees taught many errors and blasphemies and that I. Both against the Law of Moses Matth. 5.20 and 15.3 and 25.13 And also II. Against the divinity of Christ Marke 14.64 Iohn 7.48 and 8.13 and 9.22 24. and 19.7 15. And in this regard our Saviour bad his Disciples Matth. 16.6 12. to beware of the leaven of the Pharisees which was their Doctrine Wherein he had gaine-said himselfe if by Moses chaire he had meant any thing but the prescript of the Law or by those words had commanded us in all points to doe according to the Prelates doctrine for then the Jewes must not have honoured Parents nor loved their Enemies nor beleeved in Christ because the Pharisees taught against these things I enlarge not this here because both in the fore-going question something hath beene said and in the following answer of this objection something shall be said of the errours of the Pharisees Fourthly Moses himselfe did preadmonish us not alwayes to heare all who sate in his chaire Deuter. 18 19 30 21. And therefore the Prelates are not to be obeyed in all things which they teach Answ 4 Fourthly we answer to Latomus his Argument CHRIST saith Whatsoever they bid you doe that observe and doe therefore the authority of Ministers is necessarily to be obeyed in all that they teach We deny the consequent and that for these reasons viz. I. Because when the authority of the Ministers is named in the conclusion either it is to be understood First of all Ministers together in generall now if he thus understand it he declines wholly from the true sense of the place for when CHRIST named the Scribes and Pharisees he understood not every one as appeares by that which followes They love the uppermost roomes at Feasts verse 6. And they say and doe not verse 3. And doe not after their workes verse 3. All which cannot be understood but of particular persons and almost all the Fathers have applied this Doe not after their workes unto particular Pastors as if our Savior would say according to the Aphorisme Vivimus legibus non exemplis People must frame and direct their lives according to the Pastors Doctrine out of the word and not according to their lives and conversations Or Secondly by the authority of Ministers is to be understood every particular Minister whatsoever now if he thus understand it then I. He doth not touch the question which is concerning the authority of the Church in judging of matters of Faith for the Church is not in every particular Minister And II. The Papists themselves will not say That every one that sits in Cathedra or to whom is given Ecclesiasticall authority is an absolute Judge of all controversies II. Because if the authority of the Ministers of the Church be absolute and that it is necessary to obey them in all they teach then it is necessary that such authority should have beene given unto the Scribes and Pharisees and such an infallibility in them For if the Papists will goe about from hence to prove the absolute authority of the Church in judging of all matters of faith and doctrine then they must needs grant such a power and authority to have beene in the Scribes and Pharisees and therefore seeing theirs was not absolute and supreme no more is the Ministers now That the authority of the Scribes and Pharisees was not absolute appeares both by the severall expositions of the Interpreters of this text mentioned in the former answer and also by this Medium If their authority had beene absolute and that it was necessary to have obeyed them in all things then we should never have departed from them but this is false for Matth. 16.6 CHRIST saith Take heed of the leaven of the Pharisees which the Evangelist expounds to be meant of their Doctrine Whence we see plainly that somethings were to be avoided which they maintained and taught therefore these words of CHRISTS The Chaire of Moses doe not signifie absolute authority III. Because if the authority of the Scribes and Pharisees had beene such as that it was necessary to obey them in all things then they should have beene the rule of truth but this is false for the rule is alwayes like it selfe and never declines a Rectitudine from truth and rectitude but the Pharisees were not alwayes like themselves that is as those that sit in Moses Chaire and very often did depart from the