may truely and safely say that in comparison of the bad the good are very rare almost like the Phoenix in Arabia vvho is but one or the Philadelphi in Arays never above two Thirdly the trueth of this appeares by the multitude Answer 3 of vvayes for there are many covetous many prophane many drunkards many uncleane persons many stubborne many perverse many vvorldly many hereticall many hypocriticall many key-cold many professors for a time vvho aftervvards relapse with the dog to his vomite and with the swine who was washed to the wallowing in the mire 2 Peter 2.20 Suppose that there vvere more godly then there are drunkards or adulterers yet not more then there are hypocrites and formall professors much lesse then all these Answer 4 Fourthly it is cleare that there are but few which walke in this strait way even from the nature of the way it selfe For 1. It is a very obscure and blind path and therfore is hard to find but easie to misse 2. It is a laborious and painfull way many things are therein to bee done as followes by and by 3. It is a dangerous way in regard of the enemies which lurke and lye in waite therein Which are First very strong like a roating Lyon 1 Pet. 5.8 or a stout warrier armed Luke 11.22 Secondly very craftie and subtle as appeares by his deceiving of Eve in innocency and paradise Thirdly very industrious and never wearie but seeking night and day and going too and fro to seduce and betray 4. It is a hard way to flesh and blood both in regard of renouncing all our former sinnes and in denying of our selves and our owne wils Answer 5 Fiftly it is evident that there are but few truely pious from the promisses of the Word which telleth us that onely a remnant shall bee saved Esa 10.21 Rom. 9.27 Answer 6 Sixtly the greatnesse of the worke is not the least argument to prove this truth that there are but few who walke in this strait way which â—ades to life For 1. Wee must devote our selves unto the service of the Lord and submit our selves wholy unto his will 2. Wee must take up our crosse and patiently endure all the afflictions and tribulations which wee meet withall in the way whether they be long or heavie 3. Wee must runne with patience cheerefulnesse and constancie the race that is set before us 4. Wee must denie all ungodlinesse and unrighteousnesse whatsoever Tit. 2.11 5. Wee must cloathe our selves with righteousnesse and obedience as with a garment 6. Wee must resist all out corrupt affections and lusts 1. Pet. 2.11 Now whosoever doth desire resolve and endeavour to doe all these will finde it a very great and Herculean labour Quest 3 Who are here deceived thinking themselves travellers in this way to life and are not Answer 1 First some erre here through a blind zeale or ignorant and superstitious religion â—eade for the proofe hereof Acts 21.20 and 22.3 and Rom. 10.3 and 2 Peter 2.2 Answer 2 Secondly some erre through hypocrisie Psalm 78.36 Isa 29.13 Ezech. 33.31 Answer 3 Thirdly some erre through carnall security or a sleepie perswasion (q) John 6.44.65 Matth. 11.27 trusting either 1. To a morall life and some outward reformation and abstinence from some grosse sinnes Or 2. To some false dreames of faith Answer 4 Fourthly some erre through lakewarmenesse in religion not labouring to bee burning and shining lights How may wee know whether wee bee of this number or not which walke in this strait way Let us examine our selves by these markes or signes Quest 4 namely First by the trueth of our covenant Answer have wee entered seriously into a new covenant with the Lord to serve him with all our hearts and with all our soules and all the dayes we have to live Secondly by the trueth of our zeale whether is our pretended zeale for Gods glory true or not that is 1. Whether is it perpetuall or not It is good saith the Apostle to bee zealously affected alwayes in a good matter (r) Galath 4.18 wee must not bee zealous per intervaâ—â—a sometimes but alwayes 2. Whether is thy zeale resolute or not doest thou resolve that although none else should serve the Lord yet thou wilt with Elias 1 King 14. and with Ioshua Chapter 24. dost thou purpose in thy heart with Peter not to forsake Christ though all the world should forsake him Thirdly wee must trie our selves by the truth of our lives and conversations and here examine 1. Whether dost thou labour to abound in every good worke through the whole course of thy life 2. Whether dost thou labour daily to encrease in obedience and in every good worke Fourthly let us examine our selves 1. Whether dost thou endeavour to subdue all grosse sinnes or not whether anger lust pride drunkennesse and the like 2. Not onely these but also to subjugate and bring under thy internall affections corruptions and lusts If wee finde those things in us in trueth they will bee comfortable arguments unto us that wee are of this small number who walke in this strait way of Pietie and which shall enter in at the narrow gate of felicitie when the Lord by death takes us out of this world Verse 15. Verse 15 Beware of false Prophets which come to you in sheepes cloathing but inwardly they are revening wolves § 1. Beware Cavete Sect. 1 Sometimes wee are bidden to take heed of our selves now wee are bidden to take heed of other Whereby our Saviour would teach us Observat That it is not enough for us to bee circumspect in our selves but we must also beware of others as we see Christ would not commit himselfe to all neither would suffer his Apostles to meddle with the leaven of the Pharisees but bids them beware of it And S. Paul would not have us to become companions of those who might seduce us Ephes 5.7 Why must we beware of others First because wee are easily carried away with Question 1 examples and therefore it is called leaven Men are Answer 1 like sheepe who are more readie to follow one another then to follow the voice of the shepheard Viviruus legibus non exemplis wee should live by lawes not by examples but wee are more readie to follow examples then precepts And therefore wee must beware of those who goe about to seduce us Secondly naturally wee are Athenians and desire Answer 2 to heare new things and to embrace them Acts 17.21 and Ephes 4.14 And therefore we had need bee so much the more warie of all those who by novelties and strange doctrines go about to mislead us Thirdly false Prophets like the divell can Answer 3 transforme themselves into an Angell of light 2 Cor. 11.13 and therefore there is great need that wee should be very wary of them § 2. Of false Prophets Section 2 Our Blessed Saviour here foretelleth that there will be still false teachers in the Church Acts 20.29 and 1. Tim. 4.1
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
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
a naturall hunger and thirst cannot here bee meant Answ 1 First the Antecedent is false for we see sometimes the hungry are filled and the poore plentifully relieved as might be instanced in Iacob Ioseph and Iob yea there is a direct generall promise made unto the faithfull both in this life and the life to come h 1 Tim. 4.8 and a speciall particular promise of the poynt in controversie Behold sayth the Lord my servants shall eate and yee shall bee hungry my servants shall drinke and ye shall bee thirsty c i Esa 65.13 Answ 2 Secondly it is an absurd argument The poore that hunger are not now filled therefore they never shall bee The poore are oppressed therefore they never shall be delivered There are no starres seene at twelve of the clocke at noone therefore there shall none bee seene at twelve of the clocke at night How absurd this argument is let every novice judge Answ 3 Thirdly Calvin whom Stapleton here opposeth doth not say jam saturandos but posthà c not they that now hunger and thirst shall instantly bee filled but hereafter to wit either first by allaying and abating the appetite as a Martyr sayd If his enemies tooke from him bread God would take from him hunger Or secondly by peace of conscience affording them such internall joy and comfort that their povertie and hunger pincheth them not Or thirdly by the crowne of eternall life bestowed upon them and thus the hunger of Lazarus was satisfied Obiect 2 Secondly he argues All these promises pronounced by Christ are spirituall therefore literall hunger cannot here be understood Answ This reasoning is as absurd as the former the reward is not temporall therefore it is not given temporally to the poore this followes not Obiect 3 Thirdly hee objects againe Esurientes appetentes temporalia non beati miseri potius Those that hunger after that is desire temporal things are not blessed but rather miserable and therefore by hunger and thirst a literall lacke cannot be understood Answ 1 First he doth grosly abuse corrupt Calvin who doth not speak de appetētibus of those that desire temporall things but de carentibus of those that want and stand in need of temporall things Answ 2 Secondly I give one generall answere more unto the thing objected that is that this place may be understood of a literall hunger thirst which appeares evidently by comparing two verses together Saint Luke chap. 6.21 verse sayth Blessed are yee that hunger now and by an Antithesis vers 25. sayth Woe unto you that are full What is the meaning of this Doth our Saviour denounce a woe against them that are full of the workes of righteousnesse Certainly no such thing but those that abound in temporall possessions for there is a double Fulnesse the first terrene and earthly in this life the second spirituall in the life to come Woe bee unto those sayth Christ that seeke the first for they shall lose the second vers 25. and blessed are those that have not the first for they shall have the second vers 21. and howsoever they may by reason of their povertie and want seeme miserable unto others yet they are nothing lesse they being indeed truly blessed Are all blessed that are pinched with poverty Quest 2 in this life No but onely those Answ who hunger and thirst for righteousnesse sake there are many men that are miserably poore and poore miserable men who hunger and thirst for want but not for righteousnesse being impoverished either by idlenesse or wastfulnesse and therfore have no promise at all of blessednesse But happinesse is pronounced and promised to the righteous man who will not unjustly enrich himselfe who will not for wealth forsake his God to runne after the world or the divell by the use of wicked meanes but will rather be as poore as Lazarus Certainely the poore man that walketh and thus continueth in his integrity is a happy and a blessed man k Pro. 19.1 And thus much for the literall interpretation of these words Secondly by hungring and thirsting may bee meant a morall hunger and thirst which is when men hunger for just judgement to be executed they being unjustly injured or scandalized l Muscul s and cannot obtaine justice according to the equity of their cause To these our Saviour saith Blessed are thy that hunger and thirst after righteousnesse that is blessed are those that by wrongs and injuries are deprived of their right in this life and so are constrained to hunger and thirst after that which is their owne waiting with patience to obtaine the same Now this morall hunger after righteousnesse is two-fold viz. Either for our selves or for others First the morall hunger after righteousnesse is when being injuried and wronged we desire to be justly dealt withal or if wee bee slandred that the truth may be brought to light that so we may be acquitted of the crime laid unto our charge Secondly the morall hunger after righteousnesse may and ought to be for our brethren as well as our selves for we should be zealous for others when wee see them oppressed in their estates or punished in their bodies or wronged in their good names for righteousnesse sake as that holy Prophet out of his godly zeale unto those who were oppressed cryes out unto God Oh Lord how long shall I cry yea cry out unto thee of violence and thou wilt not save wherefore holdest thou thy tongue when the wicked devoureth the man that is more righteous then himselfe m Habak 1.2 13. Quest 3 Why should we thus zealously hunger that just judgement may be executed for the reliefe of others is it not enough for us that wee are not wronged Answ 1 First Christians ought so to put on the bowels of compassion that they might bee as sensible of their brethrens miseries as though they were their owne we are taught to weepe with those that weepe and to rejoyce with them that doe rejoyce n Rom. 12 15. yea to remember them that are in bonds as though we were bound with them and them that suffer adversity as though we were under the rod o Heb. 13 3. Answ 2 Secondly our love unto those that suffer for righteousnesse sake that is for Gods sake and in a good cause is an argument of our love unto God 1 Joh. 4.20 And without this love unto them we cannot love God and therefore by all meanes we should expresse our zealous love and affection unto them Quest 4 How farre must this zeale of ours be extended in the behalfe of the righteous who are unjustly wronged and injured Answ 1 First if thou be a publike man that is a Magistrate then thou must avenge their cause and helpe them against their oppressours and punish their backbiters and slanderers Answ 2 Secondly if thou be a private man then ne ultra crepidam thou must goe no further then thy calling will warrant thee that is first
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
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and 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
because that is like God himselfe infinite and perfect Answ 2 Secondly but we may enlarge and advance that accidentall glorie of God which is in the world viz the acknowledging preaching publishing and setting forth of his glory which is the thing we heere pray for and must here endeavour to practise Quest 4 How must we glorifie the Name of God how or wherein must wee set forth his honour Answ 1 First Opere in our deeds and works and that two severall waies to wit I. In our whole life we must studie to set forth his glory and whatsoever wee doe to doe it to that end II. Wee must patientlie suffer all injuries and wrongs according to the example of Christ our Saviour Esa 53. For God is glorified when we suffer undeserved injuries patientlie for his Name sake Secondly Ore in our speeches and tongues Answ 2 and that many waies namely I. By glorifying God and magnifying his Gospel and our profession of the true religion which wee are called unto and have undertaken for our mouthes should be filled with the praises of God and of his trueth and of that religion which we professe II. By being zealous professors of the Gospel and not lukewarme Christians Apocal. 3.16 III. By acknowledging the law of God to be just and gracious that he commands us nothing but what he may justlie exact yea his Commandements are light and easie in regard of what he might lawfullie and justlie exact IV. By acknowledging all the workes of God not onely to be just but mercifull also That man is happie who can see and clearelie interpret the mercie of God in all his works and dealings with him That howsoever the Lord handles him yet hee confesseth God to be mercifull because all the affliction the Lord hath laid upon him comes farre short of what he hath deserved V. By acknowledging all good things whatsoever we injoy to come from God Iames. 1.71 VI. By reading continuallie the praises of our heavenlie Father in the Booke of the creatures and the actions of the World everie creature in the World being a little Booke wherein wee may read the praises of our God Psalme 148. Thirdlie Corde in heart and that three Answ 3 waies namelie I. By remembring all the mercies we receive from God whether spirituall or temporall whether blessings or deliverances not letting any of them slip out of our memories II. By desiring the glorie of God and by studying how we may glorifie him more and more III. By being zealous of his glorie in our hearts and more moved when his Name is dishonoured then we should be for the greatest disgraces or indignitie that could be offered unto our selves remembring Gods honour is our glorie IV. By desiring with our hearts that we may see the glorie of God Psalme 27.4 and 42.1 2. And thus wee must labour to glorifie our Father which is in Heaven in thought word and deed How is the Name of God dishonoured Quest 5 As it is honoured three manner of waies Answ viz. by thought word and deed First God is dishonoured Corde in the heart and that divers waies I. By the love of carnall and temporall things God having made the heart for higher ends then these And therefore woe bee unto that man who makes unto himselfe a God in this world whether it be his belly or his gold or his pleasure For our hearts should be alwaies in heaven and our affections set upon those things which are above Colos 3.2 Otherwise wee dishonour our Father with our hearts II. By a neglect of spirituall things and a contempt of those graces which God offers unto us in and by the word III. If wee doe not labour and endeavour daily to weane our affections from the world and worldly things and to increase in strength of grace and wisedom and all vertues more and more seeing that we are imperfect so long as we are in the way wee dishonour our God IV. Wee dishonour the Lord in our hearts when we are inwardly or outwardly proud of graces given as the Pharisee was Luke 18.11 Secondly God is dishonored Ore by the tongue and that divers waies also I. By swearing Levitic 19.12 and Mathew 24.16 II. By medling with the attributes of God and holy things lightly idly vainely and without reverence These two belong unto the third Commandment and therefore I here passe them by III. By blasphemous speeches of God or his word or holy things IV. By murmuring either First against the law of God Or Secondly against Gods dealing with us in any particular affliction V. By excusing our sinnes 1. Iohn 1.8 9. and Iosh 7.19 My sonne confesse thy sinne and give glory to God as if hee should say hee who cloaketh denieth or excuseth his sinne dishonours God VI. By all vaine unseemely and filthy communication Ephes 5.3 4. VII By praying wickedly rashly or irreverently VIII By denying of Christ and that either First in generall by a cowardlinesse and fearefulnesse in our profession when we dare not professe Christ before men Or Secondly particularly by not speaking for God and Christ against sinne IX We dishonour God if we doe not glorifie him A dead Image doth not dishonour God although it speake no good but man that is a living Image of the everlasting God doth dishonour his Maker if he honour him not with his tongue and in his words For it it is not enough for man to speake no hurt or not to dishonour God by his words but hee must labour also that God may bee glorified by his gracious speeches and holy communication otherwise hee doth dishonour his God Thirdly God is likewise dishonoured Opere by our workes and that these waies I. By giving that glory which is due onely unto God unto the Saints as the Papists doe in their worshipping of them and praying unto them II. By magnifying glorifying and honouring men or our selves more then our God III. By sinning thus principally we dishonour God in our lives and actions Every sinne pollutes by every sinne God is dishonoured but chiefely by great sinnes which are either more exorbitant in themselves or are committed by men more eminent as for example First Ministers are Cities set upon a Hill and therefore they must be extroardinarily carefull not to defile their wayes because by their sinnes God is most of all dishonoured Secondly Magistrates are the Image of God yea his Deputies and Vice-gerents on earth being stiled by his Name and called Gods Psalme 82. And therefore if they bee wicked they much dishonour him whose Image and superscription they beare Thirdly those who are potent and rich whom God hath raised to great estate or high places it these be given to oppression or lying or covetousnesse or prophanesse or gluttony and drunkennesse or chambering and wantonesse they much dishonour God because the more abundantlie God blesseth them thē others the more is hee dishonoured by then if theY bee not better and their lives more unblamable then
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
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
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
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